❧ THE FIRST CHAP­ter of S. Marke.

1 The beginninge of the Gospell of Iesu Chryste the sonne of God, as it is written in the Prophets; Behold

2 I send my Messenger before thy face, which shall prepare thy way before thee.

BV. The Euāgelist Marke beginneth the hystory of the Gospell at the Bap­tisme & doctryne of IOHN the Bap­tist, shewing what he taught, what hee witnessed of Chryste the Lord, how he behaued himselfe, & baptized Christe. To the whych hee addeth out of hand, how Christe was anoynted and reuea­led, how hee was exercysed with grie­uouse temptation: and last of all, how hee came forth and preached the Kyng­dome of God. C. Therefore, although it be part of the Gospell which Math. and Luke doe declare and set forth in y^e first and second Chapter of the Euan­gelicall hystory, yet notwithstanding it is not from y^e matter that Marke pla­ced the beginning of the Gospell in the preaching of Iohn y^e Baptist, For then at the last y^e law & the prophets had an ende, as it is written,Luke. 16. The Law & the Prophets raigned vntil Iohn: & since that time the Kingdome of GOD is preached, and euery man stryueth to goe in. And to this aptly agreeth the Testimony of the Prophet Mallachy which hee alleadgeth. To the ende the Lorde might the more inflame mens myndes to desire the promysed saluati­on, he purposed and determyned to de­pryue the people for a time of new pro­phesies. And wee know that Mallachy was the last of the lawful and vndoub­ted Prophets. But least the hungery Iewes should pearish in y^e meane time, hee exhorteth them to keepe thēselues vnder the Lawe of Moyses, vntill the promised redemption appeare. For he only maketh mention of the Lawe, be­cause the doctrine of the Prophets did nothing differ from the same, but was only an appendix and more perfect ex­position, that the whole order of gouerninge the Church myght hange of the Lawe. Neyther is it a newe or vnwō ­ted thing in the Scripture to haue the prophesies cōprehended vnder y^e name of the Lawe, because all were sent vn­to it as to theyr wellspryng and scope.

But the Gospel was not as it were an inferiour augmentation of the Lawe: but a newe forme of teachinge whych should abrogate that former maner of instruction. And Mallachy making y^e state of the Church of two sortes, ap­poynted the first vnder the Lawe: and begynneth the other at the preachinge of Iohn. For there is no doubt but that hee meaneth Iohn the Baptist whē he sayth, Behould I send my messenger: because (as we sayd euen now) there is here put a manifest difference betwene the law and the new order and state of the Church which should succeede. In [Page 3] the same sence he alleaged a litle before the same place y^t the euangelist Marke hath (for the places are like in al poin­tes) saying: Beholde I send vnto you Elias the Prophet, before that great day of the Lord come. In lyke maner hee sayth:Mala. 3. Behold I will send my mes­senger whych shall prepare the way before mee: and the Lorde whom yee would haue: shall soone come to hys Temple. Because in both places a bet­ter condition of the Church is promy­sed than was vnder the lawe, the begin­ning of the Gospell without all doubt is noted. But truely before the Lorde shoulde come forth, a preparer or fore­runner is sayd to come, which shoulde proclayme hym to be at hand. Where­by wee gather that the abrogation of y^e lawe and the beginning of y^e Gospell is properly placed in y^e preaching of Iohn. Moreouer, seeing Iohn doth commend and set forth Christe in the fleshe, both his natiuity and also the whole history of offeringe saluation is contayned vn­der the Gospel. But Marke intreateth here how the Gospell began to be prea­ched and published openly. Wherefore hee doth not without good cause begin at Iohn, who was y^e first minister there­of. And here by the heauenly Father went about to keepe y^e lyfe of his sonne buried as it were in silence, vntill the tyme of full & perfect reuelation came. For it was not done without y^e certaine prouidence of God that the Euāgelists should pretermit all that time in which Christe led a priuate lyfe with his pa­rents at home, and shoulde omit all the tyme of his infancy vntill hee was thir­ty yeares of age, at what time he com­minge forth was openly declared to the whole world to be the redeemer: Only the Euangelist Luke doth briefly shew a proofe of his calling to come about y^e twelueth yeare of his age.Luke. 2.

This thing (truly) did greatly per­taine to the matter, first of all to know that Christe was a true man: and then that he was the sonne of Abraham and Dauid. This thinge the Lorde woulde haue to be declared vnto vs by witnes. The other thyngs which Mathew and Luke doe shewe of the Sheepeherdes, of the wyse men, and of Symeon, they pertayne to prooue his dyuinity. But whereas Luke doth speake specially of Iohn & of his Father Zacharias, it was a certayne entraunce and preface of the Gospell.

[The beginning of the Gospell] If we place these wordes after this maner it wil be a more perfect sentence: The Gospell of Iesu Christe the sonne of God began after the same maner as it is written in the Prophets, Or els, The Gospel of Iesu Christ the sonne God had such a beginning, as the Prophets declared before that it should haue, namely E­say, and Mallachy: That is to say that Iohn shoulde bee the forerunner, and should be the first that should begin to preach the Gospell, and not Christe, al­though he were the head of the Gospel. For the same Iohn began to preach the the Gospell, and to declare him to bee at hand which was promised. And thus it pleased God that Iohn should be the forerunner with a certayne seuere, and austere kinde of lyfe, because he was so nigh to the seuere & strayte lawe. But Christ being meeke and gentle was fa­milliarly conuersaunt among men, be­cause he was the pledge of Gods grace and mercy. In this, hee tooke from the Iewes all excuse, leaste they should ac­cuse the Gospell eyther to seeme to gē ­tle, or to seuere. Iohn therefore was the first that began to preache the Gospel, as the Prophets foreshewed.

[Of Iesu Chryste the sonne of God.] The E­uangelist Marke saith here that Christ [Page 4] is the sonne of God, but Mathew sayth onely that hee was the sonne of Abra­ham, and Dauid. But the meaning of Marke is that wee should not hope for redemption, but onely of the Sonne of God.

[As it is vvrighten in the Prophets] E Two olde Greeke bookes haue, In Esay the Prophet: but it is more truely red, In the Prophets. Whereuppon also hee Ioyneth two Testimonies to declare y^t it was Iohn of whom both y^e Prophets spake, [Behold I send my messenger) C. The chaunging of the person in these words hath no absurdity. So God hymselfe speaketh by the Prophet,Mala 3. saying, I send my Angell which shall prepare y^e way before me. And Marke bringeth in the Father speaking to the sonne. But we do see that Marke went about nothing els than more playnely to expresse the mynde of the Prophet. (Before thy face) E. This was spoken to the ende men might knowe that Chryste which was preached was at hand & already come. As concerninge the exposition of y^e rest of the seconde verse, reade the eleuenth chapter of S. Mathew.

3. The voyce of a Cryer in the Wil­dernesse: prepare yee the way of the Lord and make his pathes strayte.

A. That is to say, I am a crying voice, I teach no other thing then that which the Lord hath appoynted mee: I teach not my owne, but the words of y^e Lord. For I am a voyce. So the Lord spake vnto Moses, saying: Speake vnto A­aron, Exod 4. & put these words in his mouth, and I will be thy mouth, and with hys mouth. Beholde and consider the Prea­cher, he is Gods voice, and the voyce of Chryste: and therefore hee oughte to publish nothing but that which God & Christe shall put in his mouth. Reade the thirde chapter of Mathew.

4. Iohn did baptize in the Wylder­nesse, and preached the baptim of re­pentance, for the remission of sinnes. (Iohn did baptise in the VVyldernesse) BV. Marke declareth how the words of the the Prophets were fulfilled, that is to say, how Iohn came a forerunner, howe he began the preaching of the Gospell, and prepared the way before Christe y^e Kynge. For hee baptised men which sought to dedicate and gieue themsel­ues vnto Christianisme, by Gods ap­poyntmēt with the water of Iordaine. Whereuppon hee was called Iohn the Baptist. For he was the first, by Gods commaundement, which baptised men with water, and which began Christi­anisme. A. But at what tyme hee be­gan to preache and baptise, it cannot be gathered by Marke, Yet Luke declar­eth it.Luke 3. (And preached the baptim of repentance) By these words y^e Euāgelist declareth y^t Iohn exhorteth the People to conuert repent: and also to beleue their sinnes were forgeuen by Christe: of y^e which remission, to make them assurance, hee baptised them. And the Baptim of re­pentance signifieth all the ministery of Iohn, that is to say, the doctryne, and y^e baptim annexed to his doctryne. As cō ­cerning repentance, and the baptim of Iohn, of Chryste, and of the Apostles, Reade the third of Mathew.

5. And all the land of Iewry, & they of Ierusalem went out vnto him, and were baptised of him in the ryuer of Iordaine confessing their sinnes.

(And all the land of Ievvry. &c.). E. That is to say, And the People came out of all partes of Iewry. BV. Whereby we gather that the worde of God prea­ched by the mouth of Iohn wanted not his frute. Reade the third of Mathew.

6. Iohn was clothed with Camelles hayre, and with a Girdell of a Skin a­boute his Loynes. And hee did eate Locustes, and wylde Honny.

[Page 5] (Iohn vvas clothed vvith Camells) E. These words are to be found in the most aun­cient latine bookes.

(And vvith a girdel of Skinne about his loynes) As concerninge this Gyrdell reade the third of Mathew.

(And hee did eate Locustes). BV. The lyfe and maners of Iohn the Baptist, were agreeable in all poyntes with the doc­trine which he preached. For the man­ners of men doe specially appeare in their diet and apparell. But Iohn did eate these Locustes because they were easy to bee had, being plentifull, and a temperate kynde of meate; his appa­rell also was soone prepared, beinge voyde of all sumptuous excesse. So that the lyfe of this man was most holy and temperate in all thinges.

7. And preached sayinge: hee that is strōger then I cōmeth after me, whose shoe lachet I am not worthy to stoupe downe and vnlose. (And preached saying) BV. The sūme & effect of these wordes is that Iohn preached Christe, & in him remission of all sinnes, forsomuch as he is the omnipotent sonne of God y^e Fa­ther, and the true Messias, with whom no creature although hee bee holy and excellent, may be compared.

(VVhose Shoe lachet I am not vvorthy to vnlose) The like words also hath the Euange­list Luke. But Mathew hath, Whose Shoes I am not worthy to beare.

8. I haue baptysed you with water: but he shall baptise you with the ho­ly Ghost.

A. Here the Euangelist noteth the dif­ference betwen the Baptism of Christ and of Iohn and of the rest of the myni­sters; of the which matter reade the third chapter of Mathew.

9. And it came to passe in those daies that IESVS came from Nazareth, of Galile, and was Baptised of IOHN in Iordaine.

BV. Whatsoeuer Iohn the Baptist spake or did hytherto, hee spake and did it to this ende to prepare and make ready the common People for Christe, and thus he did to the ende of his ministery. Wherefore there remayned no other thing then that the sonne of God hym­selfe shoulde now come, and should bee reuealed of the Father to the whole world. But how thinges came to passe Marke discribeth in this place. A. And that which Mathew spake more obscu­rely, how that Iesus came from Galile to Iordaine vnto Iohn; Marke playne­ly declareth, saying, from Nazareth of Galile. The rest, is more plentifully handeled by Mathew in hys 3. Cap.

10. And as soone as he was come out of the water he sawe Heauen open, & the spirite descending vpon him lyke a Doue.

11. And there came a voyce from heauen: Thou arte my deare Sonne in whom I delight.

12. And immediatly the spirit draue him into wildernesse.

(Hee savve Heauen open) Or to parte a sunder. Mathew hath, The Heauens were opened vnto him. (And immediate­ly the spirite draue hym into VVildernesse) E. By these words he setteth forth y^e force of the spirit which caryeth a man whe­ther it lysteth. Luke hath: He was led of the spirit. B. These words sufficiēt­ly declare that the true sonnes of God are not nowe their owne, but that they geue place wholy vnto the gouernment of the spirite: contrary to the opinion of those which affirme that there is left vnto our will a certaine shadow of ver­tue, by which we may worke. And here by al men which are tempted may take consolation, because they may knowe y^t temptacions are the good will of God. BV. Here we doe see that not delights or pleasure followe the Baptisme, and [Page 6] vnction of Christe, but grieuouse and perilouse temptation: that wee might hereby learne, what they may loke for which haue geuen their names in bap­tim to this Prynce. B. Wee are also hereby taughte not to thruste forth our selues rashly into Temptation: but if they be sent of God, we ought to beare them paciently.

13. And hee was there in the wilder­nesse forty dayes, and was tempted of Sathan, and was with Wilde beastes: and the Angels ministred vnto him.

BV. By these wordes the Euangelist ment to declare that the Lord abstayned in deede from all company and comfort of men for the space of forty dayes and forty nights: to the ende we might not be ashamed or grieued to leade our life with wilde beastes, if we be appoynted thereunto,3. King. 16 H [...]b. 11. and y^e glory of God requyre it. For which matter we haue Elias, & the Prophets for examples. B. Not­withstandinge, wee must note that the sons of God ought not to forsake those thinges that are necessary for the lyfe of man, neither their trade of life, except the spirite of the father doe leade them into the desert, otherwyse they may vse those things that are present, according to the moderation of the Spirit, with geuing of thanks. For we do not reade that Christ at any time by y^e constraint of the spirit dwelt in y^e desert, but this once. (And the Angels ministred vnto him) A. This was done for his comforte, as we haue declared in the fourth of Ma­thew.

14. After that Iohn was taken, Iesus came into Galile, preaching the Gos­pell of the kingdome of God.

(After that Iohn vvas taken) BV. Now y^e Lord himselfe commeth forth, to whom Iohn had opened and prepared y^e way, that preachinge the Kingdome of God, hee might nowe begin to raygne in the elect. But before all thinges the tyme and the place is here noted: The time, as, After that Iohn was taken: Luke. 4. The place, that is to say, Galile. This is to be noted y^t the Lorde gaue place to the fury and extreme rage of Herode, de­parting out of the way for a time, and y^t he was led of the spirit, as Luke expres­seth. By the which we are taught that if we do truely cōmit our selues vnto y^e Lord, his spirit shall safely direct vs in all things, whether we flee, or abyde, & incounter with our enemies. For so y^e spirit led Christ our Lord, and so also it led the Apostles from the fury & rage of their persecuters that they myghte preache farther: and sometimes made thē stand to it stoutly voyde of al feare, in somuch that they were conquerers of their enemies either by lyfe or death.

That flight by the which the glory of Christ is deminished, is vnworthy of a Christian, and neuer vsed of the saynts: but when thou doest, so flee that thou mayest the more conueniently set forth the glory of God, seeking nothing that pertayneth to thy selfe, but only seekest to discharge thy office keeping thy selfe vntill thy hower be come, thou dost no­thing but that Christe did here at thys time & at other times also. Accordinge to whose example the Apostle Paule fled out of DAMASCO, Act. 9 Looke by what spirite these men fled, by y^e same spirite also they afterwardes of their owne accord offred themselues to their Persecuters.Iohn, 18. Euen so Chryst willing­ly met with those y^t sought his death.

Paule coulde bee stayed by no meanes from his Iourney which hee tooke to Hierusalem, Act. 20, 21. although hee knewe that tribulation & imprisonment was there prepared for him. A Christian there­fore ought so to flee, that hee hinder not the glory of Christ, to the setting forth [Page 7] whereof hee is consecrated. Where­fore we must pray [...] to the father that he will vauchsafe to gieue vnto vs that good spirit which may guide vs in the righte way, & not suffer vs to be caried after our owne will. For no certayne thing can be cōmaunded as concerning sight, neither can it bee praysed in all pointes, nor altogether discōmended.

What the Gospel of the kingdome is, reade the 4. Chapter of Mathew.

15. And saying: The tyme is come, and the kingdome of God is at hande, repent and belieue the Gospell.

(The time is come) BV. The Euangelist Marke is not content that hee hath de­clared the scope and sūme of the prea­ching of the Lord, but also addeth by & by a certayne maner and forme of hys preachinge, that by one Sermon wee might gather the order of y^e rest. Not­withstanding he hath not rehearsed all things that he spake, word for worde, but onely the chiefe & principal partes: of the which fower are here declared.

1 Fyrst, The time is come. This thinge dependeth vpon the promises of the old testament. For the lawe and the Pro­phets appoynted some certayne, in the which the saluation of all the faythfull might be finished, by the incarnation & death of Christe the sonne of God. For the prophet Daniell heard these words of the Angell Gabriell: Three score & ten Weekes are determined ouer thy People, and ouer thy holy City: that the wickednes may be consumed, that the sinne may haue an ende, that the of­fence may bee reconsiled, to bring in e­uerlasting righteousnesse,Daniel. 9. to fulfill the visions and the Prophets, and to anoynt the most holy one. And in another place it is sayde,Gene. 49. The Scepter shall not de­parte from Iuda, and a lawe geuer frō betwene his feete, vntil he come which must be sent. This time (sayth Chryst) is fulfilled. As if hee should say, This day hath the father performed y^t which he promised to the fathers. And herev­pon followeth the seconde thinge which Marke noteth, which maketh the firste more euident. (And the kindome of God is at hand) BV. By Christ a way is made 2 to the faithfull to come vnto the Father into the kingdome of God: and more­ouer God raygneth vpon the earth, by the spirite, by force, and by his worde in the middest of the faithfull. All those thinges therefore which the Prophets had foreshewed as concerninge saluati­on, euerlasting lyfe, righteousnesse of saintes, and y^e kingdome of God in this world, they are euen now at hande, and are offered, & fulfilled by Christ. Then also he doth gouerne vs, when he doth make him selfe manifest vnto vs by his word, & when we forsake our own will, which thing cōmeth to passe by y^e pow­er of y^e holy Ghost. Whē Christ came, the state of the People of y^e Iewes was miserable, and much impayred by hor­rible dissipation: all men did y^t whych seemed good in their owne Eyes. But they beinge gathered together by the word of the Gospell, felt the kingdome of God, if so bee that they were of the number of those which submitted thē ­selues thereunto with obedience.

And now followeth y^e thirde parte of y^e sermon of Christ. (Repent) That is to say, let euery man enter into hys owne 3 conscience, let him acknowledge how corrupt & dānable a sinner he is of him selfe, let him also cōfesse his sinnes: and when he hath so done let him tourne frō thē and beholde y^e great mercy of God. For the fourth parte followeth, by y^e which the third is absolued.

(And belieue the Gospell) As if he shoulde say, Although yee feele your selues to 4 be sinners, and to be condemned by the [Page 8] iust iudgement of God, yet notwithstā ­dinge dispayre not in your sinnes: be­lieue the Gospel which sayth that God to saue sinners sent his onely begotten sonne into the worlde, that euery one which belieueth in him should not pea­rishe, but haue life euerlasting. Beleue therefore in the sonne of God the saui­our of the world. By fayth taste of the gyftes of God,Iohn 3. by faith Ioyne your sel­ues vnto God. A. If any man doe de­maunde howe Marke here seperateth repentaūce from the doctrine of y^e Gos­pell, when as notwithstanding it depē ­deth of the Gospell, you may finde how to answere it in the fourth of Mathew. 16. As he walked by the sea of Galile, he sawe Simon, and Andrew his bro­ther, casting nets into the sea for they were fishers.

A. As concerning y^e exposition of this verse, in which is intreated of the cal­ling of certayne of the Apostells, reade the fourth Chapter of Mathewe.

21 And they came into Capernaum: and straite way on the Saboth dayes hee entered into the Synagoge, and taught. (And they came into Capernaum)

BV. These things also doe pertayne to the place of doctrine, and do shewe how greatly men ought to endeuoure them selues to preache the Gospell, because y^e Lord him selfe preached with so greate dilligence. Yea Marke hath this thing more then the other peculiar to him­selfe, namely this, that hee doth often­times inculcate & shewe that our Lord Iesus taught. And he chose vnto him Caparnaum being a wicked City, least that any man should thinke that Prea­chers ought to flee and auoyde such as were wicked. A. The Euangelist Ma­thew hath, And he went about all Ga­lile, teaching in their Synagoges, and preachinge the kingdome of God. At y^e length they enter into Capernaum.

BV. Math 4. All tyme (certaynely) is apt and meete for the preaching of the Gospell, but specially the Saboth day, which was appoynted of God to retayne and keepe his worship among men. Euen so also euery place is meete and conue­nient to preach the Gospell in, if y^e mat­ter and necessity so require. But the Synagoge or y^e temple is a most meete place for this purpose.

22. And they were astonyed at his learning. For hee taught them as one that hadde authority, and not as the Scribes. (And they vvere astonyed at his learninge) A. The same words hath y^e Euangelist Luke. C. But the Euan­gelists meane that the [...]ower of the spi­rite shyned in the wordes of Christe, in so much that it constrayned y^e prophane and colde hearers to meruayle. (And not as the Scribes) Luke sayth y^t his worde was in power, that is to say full of dig­nity: but our Euāgelist S. Marke spea­keth more fully, adding the Antithesis that his words were not like to y^e words of the Scribes. For seeing they were false interpreters of y^e Sciptures, their doctrine was litterall and deade, which breathed or shewed forth no efficacy of the spirite, and in the which there was no maiesty. Such coldnesse we may see at this day in the speculatiue Diuinity of the Papacy which onely consisteth in outwarde shewes. Those maisters im­periously thunder out whatsoeuer see­meth vnto them good: but seeing after a Prophane maner they babble & prate of diuine matters, insomuch that no religion can appeare in their doinges, it is but filthy and friuolouse whatsoe­uer they bring in. For y^e Apostell Paule sayth not in vaine that the kingdome of GOD consisteth not in words, but in power. To be short,1. Cor. 9. the Euangelistes meane, seing the order of teaching was [Page 9] then disordered and corrupted, which brought no reuerence of GOD to the myndes of men, that the deuine power of the spyrite was euidently to be seene in the words of Christ, which brought fayth and credit vnto him. This is the Power, or rather y^e dignity & authori­ty at the which y^e people was astonied. A. Of y^t which authority we may read at large in the seuenth of Mathew.

23. And there was in their Synagoge a man vexed with an vncleane spirite which cryed, (And there vvas in their Synagoge) C. It is lykely y^t this man which was possessed of an vncleane spi­rite was one of that multitude where­of Mathew maketh mencion sayinge, And his fame spred through all Syria, and they brought vnto him all those y^t were diseased, & were taken wyth gry­pings, and them y^t were possessed with Diuells, and those which were Luna­tike, and those that had the Palsey, & he healed them. B. But the narrati­on of Marke, and Luke is not superflu­ouse, because they bringe in certayne circumstances, which do not only make the myracle more euident, but also con­tayne a profitable doctrine. For y^e Di­uell doth craftely confesse Christe to be the holy one of God, that men myghte haue a suspicion of some aliaunce be­twene him and Christe. By the which deceipt also he wente afterward about to make the Gospell suspected: and he ceasseth not to attempt the like at this day. And this is the reason why Christ commaundeth him to be still. It may be (truely) that this confession was extorted from him violently: and yet for all that, betwene these two there is no disagrement, namely that he being constrained to geue place to the power of Christ, exclaimeth him to be the ho­ly one of God, & notwithstanding craf­tely goeth about to obscure and darkē the shining glory of Christe. We must also note that hee doth so flatter wyth Chryste, that hee might secretly wyth­draw himselfe from his hand: and by this meanes he is cōtrary to himselfe. For to what ende was Christe sanctifi­ed of y^e father, but onely y^e deliueringe men from the tyranny of y^e Diuell hee might ouerthrowe his Kingdome? but because Sathan coulde not beare the power, which hee perceyued to bring destructiō vnto him, he sought to stay Christe in cōntempt by a vayne titell. (Vexed vvith an vncleane spirite) E. As concerning the vncleane spirite, reade the xii. of Mathew. BV. He is cal­led a Spirite of his substance: and of his nature and quality impure or vn­cleane. R. As touching the power of Sathan we must first of al note that al men by reason of sinne are borne in the power of Sathan, and are by nature y^e mancion places of Sathan, and doe a­bide in his power vntil they be deliue­red by Christ. But Sathan in diuerse men doth shew his power and tyranny diuersly. For one man is caryed head­longe of him by anger, another by fil­thy lust: he maketh one man his bond­man through couetousnes, and another through arrogancy: one man hee tyeth with the bandes of enuy, and another with furor and madnes. And although all men which by nature are the Chil­dren of wrath are captiues vnto Sa­than, yet notwithstanding they are properly called Demoniakes or possessed of Sathan, which are carryed by Sa­than to furor and madnes. Such kynde of Demoniake is heere offered vnto Christe. Saying:

24. Alas, what haue we to doe wyth thee thou Iesus of Nazareth? Arte thou come to destroy vs? I know thee what thou arte, euen that holy one of God.

A. Of this question reade the 8. Cap. of Mathew.

(Arte thou come to destroy vs?) R. By these woordes Sathan doth reason the cause with Christe, and confesseth y^t he knoweth him to be y^e holy one of God, which should be y^e Redemer of Israell, and whom God, according to y^e saying of the Prophet, gaue to be y^e pledge of the People, that he might helpe vp y^e earth agayne: and possesse agayne the desolate heritages: that he might say to the prysoners,Esay 49. go forth; and to them that are in darkenes, come into y^e light: and that he knewe very well y^t he was ordeyned of God to oppresse his tyran­ny, and to destroy him: but he thinketh that the time is not yet come that hee should be cast frō his tyranny into per­petuall punishment. Sathan (truely) is addicted of God to perpetuall con­denmation, yet notwithstāding he shal not be tormented vntill y^e latter Iudg­ment: the which thing Peter meaneth whē he saith,2. Pet. 2. God spared not y^e Angels which sinned, but cast thē down into hel & deliuered thē into cheines of darknes to be kept vnto iudgmēt: they are kept (sayth he) vnto y^e Iudgemēt, euē to be punished at y^t time: the self same thing y^e Diuells whereof Luke maketh men­cion do signifie when they intreate Ie­sus that he would suffer them to enter into the Swyne,Luke. 8. declaring in deede by manifest wordes, y^t they are free from extream punishmēt which they should haue in the deepe. And in the Gospell after Mathew it is sayd:Math. 15. Depart frō me yee curssed into Hell fyer, which is prepared for the Diuell and his An­gels. He sayth that eternall fyer is prepared for the Diuell and his Angells: and not that they do now burne in this fyer. When as therefore Sathan doth thinke that he must forsake all men so soone as Chryste appeareth, and y^t hee with his fellowes must go out of hand to hell fyer, he thinketh y^t he hath iust cause to complayne and to reason with Christe, that he is destroyed before the time. (I knovv thee vvhat thou arte)

The Diuells (truly) were wonderful­ly indewed with vnderstanding where­vpon they were called in Greeke, Dae­mones, that is to say, knowing. (Euen that holy one of God.) C. It is lykely, y^t this tytell, of the holy one of God, was taken of the common and vsual maner of speach, which was vsed at that time. And they did therefore so cal the Mes­sias because he should be seperated frō the number of all other men, as one in­dewed with singuler grace, and as the heade of the whole Church. A. But to what ende this confession which the Diuell made did pertayne, it is shew­ed in the 23. verse going before.

25. And Iesus rebuked him, saying: holde thy peace, and come out of the man. (And Iesus rebuked him) B. He cō ­maūdeth y^e diuell to be silent & suffreth hym not to gieue testimony vnto him, although it be true, leaste men should thinke y^t he had any fellowship w^t Di­uells. For y^e Phariseys sclaūdered him saying that he had a Diuell, and y^t he cast out Diuells by the help of Belze­bub the prynce of Diuells.Math 12. By this deede also he declared, how detestable the testimony of those men is vnto him who, as the Diuells did, preache him with a hollow and deceiptfull mynde. As it is written to the wicked and vn­godly man, sayd God,Psalm. 50. Why dost thou take my lawes in thy mouth? For hee wil haue none but such as are most ho­ly and founde to beare witnesse of him; that is to weete, to preach the Gosple. We are also hereby admonished y^t we attribute nothing at all to Satanicall aunsweres, and deedes, although they [Page 11] seeme to be true and not euill. For the Diuell is a lyar and the author of a ly,Iohn. 8. neyther doth he say or doe any thinge, then to the ende he may disceaue.

26. And whē the vncleane spirit had torne him, and cryed wyth a loude voyce, he came out of him,

Luk. 4. C. The Euangelist Luke doth some­what more mittigate this matter, say­ing, And when he had throwne him in the middest: yet notwithstandinge in sence they very wel agree: because both of them went about to teach y^t the Di­uell was cast out by violence. There­fore hee did so throwe the man to the groūd as though he would haue torne him: notwithstanding Luke sayth that he was disapoynted of his purpose: not that the man suffered this violence w^t ­out any hurte or griefe at all: but be­cause the man was afterwarde delyue­red safe and sound from the Diuell.

BV. Here therefore Sathan maketh a shewe of his power, y^t his worshipers may knowe what they ought to looke for of him: namely, at the length to be throwne to y^e ground & torne in pieces. For his flattering & fayre speach, & his desire to abide stil is only y^t he might at y^e length haue ful power & authority o­uer vs, & so might myserably torment vs. (Hee vvent out of the man) Sathan goeth forth, notwithstanding by con­strainte, not of his owne freewill, be­ing ouercome by y^e power of Chryste.

27. And they were all amased, inso­much that they demaunded one of a­nother, sayinge, what thinge is this? what newe doctrine is this? For with authority commaunded he the foule spirites, and they obeyed him.

(And they vvere all amased) A. The E­uangelist Luke hath:Luk. 4. And feare came on them all, and they spake among thē selues, saying: what sayinge is this? For with authority and power he com­maundeth the foule spirites, and they come out. C. The fruite of the myra­cle is, that they are constrayned to sus­pecte Christe to be somewhat more thē a man. And wisely they doe referre the glory and power of the myracle, to the doctrine. What newe doctryne is this (say they) to the which y^e very Dyuels are constrayned to gieue place? They call the doctrine of Christe here, newe doctrine, not in reproche, but because they see in the same somewhat that is extraordinary and neuer seene before. They call it not new therefore to dero­gate any credit from y^e same: but they rather wonder at y^e matter, affirming that it is neyther cōmen nor humaine. And (truly) it was a thing belonging vnto God to haue power ouer vncleane spirites: wherevpon they do not with iust cause meruayle to see Chryste in­dewed with such power. C. In this only they offend that they stand still in doubt, when as it becommeth the chil­dren of God, to go forward and to pro­fite more & more. (And they obeyed him) A. Luke hath: And they came forth.

29. And forth with when they were come out of the Synagoge, they ente­red into the house of Simon and An­drewe, with Iames & Iohn. But Si­mōs mother in law lay sick of a feuer. A. Reade the eight Chapter of Ma­thew. BV. By the Publique bene­fite which was openly done in the Sy­nagoge to him which was vexed of the Diuell, the Lorde was knowne to the godly: and nowe also by a domesticall benefite he waxeth better acquaynted and knowne vnto them, and declareth his power, to this ende and purpose y^t he might allure and drawe all men to the faith, & might declare vnto all men how great he is in dignity, authority, mercy, and power. C. This also is to [Page 12] be noted, that wheresoeuer Christe is receiued, he sheweth some testimony of his power: he neuer commeth empty vnto vs, but bringeth with all those be­nefits, to bestowe vpon vs, which hee hath receiued of y^e father. Neyther is this done onely in Christe, but also in his mēbers. For they which receyue and harbour straungers, the poore, the fatherlesse and y^e Wydowe, do receiue the promise of a hundered foulde: but this is specially to bee considered in Christe, who neuer commeth, but hee bringeth plenty of his Benefites wyth him.

30. And anon they tell him of her.

B. This our Euangelist sayeth that Christe was toulde of her, but Luke sayth that intercession was made for her, she being sicke of a feuer: (for the Euangelists do often times pretermit many things) in the which we haue an example of loue, which sorroweth for another bodies grief as if it were pro­per to it selfe. Wee are also heereby taught that saints do oftentimes feele the scourge of the Lord, and y^t as well to the Glory of the Father as to their owne saluation.

31. And he came and toke her by the hand, and lift her vp, and immediate­ly the feuer forsooke her, and she mi­nistered vnto them.

The Euangelist Luke sayth, And he stoode ouer her and rebuked the feuer. Sometime the Lord doth heale by his word only: and often times he addeth the signe. Hee needeth no helpes, his word is sufficient. Euen so y^e Propher singeth that at the commaundemēt of the Lorde, the Sea was deuyded into two partes.

32. And at euen when the sonne was down they brought vnto him al that were diseased, and thē that were vex­ed with diuels.

A. The Euangelist Luke saith: when the sonne was downe, all they that had sicke, taken w^t diuers diseases brought them vnto him. But for the exposition of this verse, reade the eyght Chapter of Mathew, the sixtene verse.

33. And all the City was gathered together at the dore.

Some say that this is spoken by a fi­gure called Synecdoche, as, al the Ci­ty, for all the company of those y^t were sicke.

34. And hee healed many that were sicke of diuers diseases, and cast oute many Diuells, and suffered not the Diuells to speake, because they knew him.

C. The Euangelist Luke addeth som­what more, saying, And hee layde hys handes on euery one of them and hea­led them. It was not necessary or nede­full that the Lord should lay his hands on any man, he needed no helps, (as we sayd euen now) he only vsed this signe for mans sake: For it was a singuler signe, and a right, much vsed in Sacri­fices and prayers. By this outwarde signe hee declared that he commended them vnto his heauenly father, as we haue shewed already in Mathew.

Now if any man wil take vpon him to immitate Christe in this thinge, he shalbe Christes Ape, and not his fol­lower. For it is a foolishe thing to im­mitate externall gestures, except they haue some substaunce and wayghte in them.

There might bee two causes why hee suffered them not: the one general, be­cause y^e full time of his reuelation was not yet come th' other speciall, because he reiected those Preachers, and Wit­nesse bearers of his diuinity which by their prayse coulde do nothing but dis­credit [Page 13] him and bring him into false sus­picion. And this latter cause is moste certayne: because it was necessary it should be declared that it was mortall warre which y^e author of lyfe had with the Prince of death and his Mynisters. Reade the 16. of the Actes.

(Because they knevve him) A. Namely, that hee was Chryste as the Euange­list Luke hath.

35. And in the morning very early, Iesus (when he was rysen vp) depar­ted and went out into a solitary place and there prayed.

(And in the morning very early) The E­uāgelist Luke addeth, saying; As sone as it was day, hee departed, and went into a Desert place. After that he had healed the sicke, he went a parte, teach­ing vs that we ought to do nothing for ostentacion or vayne glory: but that if we do any good thing, we should seeke to hyde it. BV. He teacheth also y^e ser­uaunts of God to pray then, when they seeme to be in Prosperity. Further he hereby teacheth that early in the morn­ing is the most meete and conuenient time to pray. (Into a solitary place) As concerning this going aside of Chryste to pray, reade the 14. of Mathew.

36. And Simon, and they that were with him, followed after him.

A. Symon Peter and the rest of the Disciples, seing that Iesus was gone away priuily, they followed him vntill they came to the place where he was. In y^e meane tyme also y^e people whych were come to the house betime in the morning, when they had learned that Iesus was gone, followed him into y^e Desert, as Luke declareth.

38. And he sayd vnto them: let vs go into the nexte Townes, that I may preache there also: for therefore am I come. (Let vs goe into the next Tovvne.) BV. Although prayer be holy & whol­some, yet notwithstanding Christe ry­seth from the same, and getteth him to preach, when y^e Apostles had told him that many were desirous to heare the Gospell preached. A. For they telling the Lord that a great cōpany of y^e Ca­pernaites were at hande which sought him: he answereth, Let vs goe into y^e next townes: as if he should say, This foundation which is layed amonge the Capernaites, is sufficient for this pre­sent tyme: and the time is come that we should go forwarde, and y^t I should preache the Kyngdome of God, as I haue done there to the townes and vil­lages here about. For I came not to preache to one City alone, but to offer saluation by the Gospell to all men.

(For therefore am I come) From whence he came he declareth in S. Iohn, saying I proceeded from the Father & came into y^e world. Luke beside these things sayth that the people would haue kept Christe still, to whom he sayd, I must preache the kingdome of God to other Cities also. For to this ende and pur­pose the Father hath sent me. In ano­ther place he sayth: As the father sent me, euen so sende I you. And we sawe and testifie that y^e father sent his sonne to be the sauiour of the world. As con­cerning the kingdome of God (which also is called the kingdome of heauen) we haue spoken in y^e third of Mathew, and in the second verse.

40. And there came a Leaper to him, beseching him and kneeling downe, & saying vnto him, if thou wilt thou canst make me cleane.

For this matter reade the 8. Cap. of Mathew, and the second verse.

41. And Iesus had compassion on him and put forth his hand, touched him, and sayd, I will be thou cleane,

M. The great goodnesse and clemency of Christe is here set forth, in y^t he hath [Page 14] compassion on our myseries: his mer­cies and exceeding Benefites with the which he allured the people vnto him selfe, were such as this is: and beinge spoken of in our eares at these dayes, ought to increase our fayth in him: for looke how he shewed himselfe to y^e Leaper which prayed in fayth then, so will he shewe and declare himselfe vnto vs now, if we pray faythfully. As touch­ing the rest frō the 41. to the 45. verse reade the eight of Mathew, and the third verse.

45. But hee as soone as he was depar­ted. &c.

Reade our annotations vppon 8. of Mathew for this matter, beginninge at the fourth verse.

Chapter the seconde.

1. AFter a few dayes he en­tred againe into Caper­naum and it was noised y^t he was in the house.

(After a fevv Dayes.) B. Some Latine Bookes haue. After eight dayes, hee entred into Capernaum, but in the Greeke Bookes we reade it thus.

After a fevv Dayes. (And it was noysed, that he was in the House.) B. The E­uangelist meaneth that House in the which he was wont to abide. For hee hauing forsaken Nazareth, had chosen that City for himselfe, as S. Mathew in his fourth Chapter declareth.Math. 4.

2 And anone many were gathered together, insomuch that nowe there was no roome to receiue them, no not somuch as about the dore, and he preached the Worde of the Gospell vnto them.

Luk. 5. E. The Euangelist Luke wryteth thus: And it came to passe on a certain Day, as hee was teaching, that there were Pharises and Doctors of y^e Law sitting, by which were come oute of all Townes of Galile and Iury, and Ieru­salem, and the power of the Lord was was present to heale them. Bu. Heere (truly) there is a preparation made to the most excellent history following, by the which Christe is declared both to remit sinnes, and also to heale y^e moste grieuous & incurable diseases of men, and so to be the omnipotent Lord, and Heauenly Phisition both of Soules and bodies.

Therefore by the Deuine proui­dence and power of Chryste a greate Multitude of people is gathered toge­ther in the famous City Capernaum, in the presence and sight of whom hee, healeth a man taken with the palsey.

For it was meete that a great & nota­ble miracle should be published and de­clared by the testimonies of many.

E. Whereuppon not onely the Com­mon sorte of people came thither: (as appeareth by Luke) but also the Pha­risies which were pufte vp with oute­ward shew of Holines: Also the Tea­chers of the Law of Moyses which be­ing prouoked by the fame of those thinges which Iesus did, came hither: not onely out of all Townes of Galile (in the which Capernaum was) and of the borders of Iudea: But also euen out [Page 15] of the city it self of Hierusalem, which arrogated vnto it selfe the principality and glory of Religion and wisedome. But Iesus, because he was the Well­spring of all health, did flowe with no­thing els but a certayne deuine power to heale those that were sicke and dys­eased, for the which cause he came into the Earth. With the which power of healing he was alwaies endewed, but he did not alwayes declare the same, sauing at such times specially when he dyd preach and teache the Gospell, to the ende, it might appeare that myra­cles were testimonies and seales of the Gospell: the which thing shall by and by be declared.

(No not so much as about the Dore) B. So ful was the house replenished with Peo­ple, that there was no roome about the dore. (And he preached the vvord of the gospel.) The Euangelist Luke hath. And hee taught them.

3. And they came vnto him brin­ging one sicke of the Palsey whych was borne of foure men.

As touching this matter read cap. the 9. of Mathew going before.

4. And when they coulde not comeny vnto him for prease they vncoue­red the roofe of the house that he was in: and when they had broken vp the Roofe they dyd let downe the Bed, wherein the sicke of the palsey lay.

(They vncouered the roofe.) E. Or they dyd plucke of the Tyles of the house. Here is to be noted the diligent care and stu­dy of those men that caryed the sicke man, which sought to haue him healed the which care and diligence they de­clared in vncouering so easly the roofe of the house.

(They did let dovvne the bed vvherein the sicke of the palsey) S. Luke addeth: In the mid­dest before Iesus.

5 When Iesus sawe their faithe, hee sayde vnto the sicke of the palsey, son thy sinnes be forgieuen thee.

For this matter read the ninth cap. of Mathew going before.

6 But there were certaine of the Scribes sitting there and reasoninge in their heartes.

Luke saith, that there were certayne of the Pharisies also, whome he named before: which said thus.

7 Why doth he thus speake Blasphemies? Who can forgieue sins but god onely. (VVhy doth he thus speake blasphemies) B. Luke hath, what fellow is thys that speaketh blasphemies?

There is nothing be it neuer so good or wholesome y^t can bee either done or spoken, but to the wicked is counted as euill. There was a great multitude of the common sorte of people presente, which praised God for so greate a mi­racle: but the Scribes and Pharisies, found somewhat whereat to cauill: and so the first are last, and euery tree brin­geth forth his fruite. But how euyll soeuer these Pharisies were, yet not­withstanding they acknowledge that it belongeth onely vnto God to forgiue sinnes,

8 And immediately when Iesus perceiued in his spirite that they so rea­soned within themselues, hee sayeth vnto them, Why reason yee such things in your heart.

That is to say by the power of the holy Ghost, with the which he was en­dewed. Chryst dyd rather seeke to de­clare his Diuinity by his deedes then to preach the same by word of mouthe: that he might shew vnto the Scrybes that there was nothing so hidden in the heartes of men although they were so subtill, that could be hidden from hys Spyrite whych snarcheth all thinges [Page 16] and seeth all thinges.

9 Whether is it easier to say to the sicke of the palsey, thy sinnes be for­gieuen thee or to say. Aryse take vp thy bed and walke.

10 But that ye may know that y^e son of man hath power in earth to forgiue sinnes, he spake vnto the sicke of y^e pal­sey: 11 I say vnto thee aryse, & take vp thy Bed and get thee hence into thyne house.

The exposition of these three Ver­ses is handeled at large in the nynthe Chapter of Mathew going before.

12 And immediately hee arose, toke vp the bed & went forth before thē all, insomuch that they were all ama­sed, & gloryfied God sayinge, we ne­uer sawe it on this fashion.

(Before them all) S. Luke addeth hereto: gloryfying God. We neuer sawe it on this fashion. Luke addeth: we haue sene wonderfull things to day.

13 And he wēt agayn vnto the sea, & all the people resorted vnto him, and he taught them.

(And he taught them) BV. Here the Euā ­gelist Marke repeateth agayne the be­nefite and office of teaching to the end he might thereby declare that there cā be nothing better or more profitable to the Church then sounde and perfit doc­trine A. Whereupon our Sauioure Chryst did neuer cease from teachinge so often as oportunity serued.

14. And as Iesus passed by, hee sawe Leuy the sonne of Alphe sittinge at the receite of Custome, and sayd vn­to hym. Follow mee, and hee arose & followed him.

All Greeke Bookes agreeing with the Latyne, haue Leuyn. This Leuy was also called Mathew. Reade the nynth of Mathewe goinge before. A. The Hebrevves had commonly two or three names appertaining vnto thē. And before he followed Chryst he had the office of a Publicane. As concer­ning Publicanes we haue spoken in y^e fifte of Mathew going before.

(And hee arose, and follovved him.) The E­uangeliste Luke hath: And hee forsa­king al, arose and followed him. Very few and briefe are the Words: but there seemeth nothing to be more wō ­derfull and harde, and lesse possible for a man to doe then this worke whych Mathew did. For Mathew was very rich, and had greate possessions. Be­side thys he had such an offyce y^t there­by he receiued yerely gayne. And yet for all this hee followed Iesus. But what other thinge seemed this to bee then a playne pathway to his ignomi­ny, decay, yea and to present death. For he heard that Iesus was coūted amōg the Rulers of the people an Heretique a seditious person, and worthy of ex­treame punishment. But Mathew not­withstanding passed through all these narrow and daungerous straightes by faith, because he beleued this Iesus to be the very true Messias.

15. And it came to passe as Iesus sate at table in his house many Publicanes and sinners sate at table also vvith Iesus and his disciples: For there vvere many that follovved him.

A. Luke addeth somewhat before this saying: And Leuy made him a greate banquet in his house.

Luke hath: There was a great cō ­pany of Publicanes also, and of other that sate at the table with them.

16. And vvhen the Scrybes & Pha­riseys savv him eate vvith the Pub­licanes and sinners, they saide vnto his disciples. Hovve is it that hee ea­teth and drynketh vvith Publicanes [Page 17] and Synners.

A. Luke sayth, that they murmu­red agaynst his Disciples. This truly aboue all other is worthy to bee noted, that the Scribes and Pharisies (that is to say, those which seemed to ioyne the Relygion & purenesse of lyfe wyth the knowledge of the Scriptures, and for that cause were counted more excellent then the rest of y^e people) that they (I say) shoulde backe byte and sclaun­der the Lorde before all other, & should condemne al his words & deedes were they neuer to so excellent purpose and good effect. But this is the proper Nature of humayne righteousnes, that y^e same being nothing but externall and deceiptfull doth not withstandinge de­spyse & set at naught all other thinges in respect of it selfe. Reade y^e ninth of Mathevv.

17. Novve vvhen Iesus heard it, hee sayd vnto them: The vvhole haue no neede of the Phisition but they that are sicke, I came not to call the rygh­teouse, but sinners to repentaunce.

Reade the nynth Chapter of Ma­thevv going before.

(I came not to call the righteouse) R. By these wordes it appeareth that y^e Pub­licanes had polluted & defiled their life with great sinnes & notoriouse crimes, which els had bene good: for he calleth them sinners, as the rest also whom he calleth to repentaunce.

18. And the disciples of Iohn and the Pharisies did fast, and came and sayd vnto him: vvhy doe the Disciples of Iohn and of the Pharisies fast, and thy Disciples fast not.

Reade the nynthe Chapter of Ma­thevv going before.

19. And Iesus sayde vnto them, Can the Chyldren of the mariage Cham­ber fast, vvhyles the Brydegrome is vvith them? as long as they haue the Brydgrome vvyth them they can­not fast. (And Iesus sayd vnto them) B. Th Euāgelist Luke hath: Can yee make the Childeren of the wedding Chā ­ber to fast as longe as the bridgrome is with them. S. Mathew hath: Can yee make the Children moorne: but in the same sence. For fasting is as it were a certayne mourning according to this place of the Prophet:Esay. 58. Where­fore haue wee fasted & thou seest it not: we haue punished our selues and thou regardest it not. Who seeth not here that these wordes (we haue fasted and punished) are put for one thing. Here­by we may gather, what was the cause why our Elders fasted: for their fast was not, to take meate only once a day and to eate fishe: but once to put away all delightes and pleasures, and to vse a certayne kynde of mourninge, and a iust castigation or chastisment of y^e bo­dy. Whereupon, that y^e hypocriticall Phariseys might seeme so to fast, they disfigured their faces, and fared out­wardely as though they did mourne & punish them selues, as appeareth by y^e which is writen in the sixt of Mathew. Math. 6. Contrary vnto the which counterfay­ting was washyng and anoyntinge, as we haue noted by many places of scrip­ture in the foresayde Chapter of Ma­thevv. Wherefore the fasting which y^e Lord commaunded to the Chyldren of Israell in the day of reconcilliation, is called not a fasting, but an affliction & humbling of the mynde. For thus it is written:Leu. [...].23. The tenth of this same mo­neth shalbe a day of reconsilliation: shalbe an holy cōuocation vnto you, and yee shal humble your soules. And a litle after it followeth: For euery person that humbleth not him selfe that same day, shall euen bee cut of from his people. For fasting, as it sig­nifieth [Page 18] only an abstayning from meate is a parte of that fast whych was com­maunded to the people of Israell to ob­serue, for the humbling and depressing of the mynde.Iudg 2 [...]. The children of Israel be­ing twise put to flight of y^e Beniamites are sayd to mourne and fast before the Lord, vntil the euening and to offer sa­crifice.1. King. 7 Such was the fasting of y^e peo­ple in Maspha, by which they cōfessed and bewayled their sinnes.1. King. 31 After the same maner did the citizens of Iabes fast, when they buried Saule and his sonnes.1. King. 1 In like sorte Dauid and y^e men that were with him, fastinge & mour­ning vntill the euening, bewayled the death of Saule and Ionathas and y^e peo­ple also which perished with them.

3. King. 21Such a fast did Achab obserue, when he shewed himself penitent for y^e death of Naboth. The lyke consideration of fasting was that, whereof Daniell, Io­ell, and Zacharias the Prophets, make mencion. Hereby wee may perceyue what is ment by the worde mourning which Mathevv vseth.

20. But the dayes vvyll come vvhen the Brydegrome shalbe taken from them, and then shal they fast in those dayes.

As cōcerning the exposition of this verse, reade the 9. Chapter of Math.

21. Also no man sovveth a piece of new cloth in an olde garment: for els the nevve piece taketh avvay the fil­ling vp from the olde, and the breach is vvorse.

Luke addeth more than this, saying: And he put forth a similitude vnto thē. Reade our exposition vpon Math. for this verse and the 22. also.

23. And it came to passe as he vvent through the Corne on the Sabboth day, that his disciples as they vvent on their vvaye, began to plucke the eares of corne.

(Began to plucke the eares of Corne) S. Luke addeth: and to rub them betwene their handes, and to eate them.

24. And the Phariseis sayd vnto him: Beholde vvhy doe they on the Sab­both day that vvhich is not lawfull.

S. Luke writeth that certayne of the Phariseis rebuked the disciples wyth these wordes: Why doe yee y^t which is not lawfull to bee done on the Sab­both dayes? As concerning this & the 25. vers. reade in our exposition before vpon Mathevv.

26. Howe he vvent into the house of GOD in the dayes of Abyathar the hygh Priest, and did eate the shewe bread, which were not lawful to eate but for the Priestes, and gaue also to them that vvere vvith him.

(In the dayes of Abyathar the priest) BV. Abiathar of whom mencion is made here was the sonne of Achimilech.

But the father, not y^e sonne, graunted Dauid to take the shewe breade. So y^t the name of the sonne is gieuen to the Father: both, because his name was more famouse in dealing with matters pertayning to Dauid, and also because he was at that time ioyned in y^e offyce of Priesthoode with his father: Fur­thermore it may be that his father had two names. But true piety & religi­on are put in no great hasarde in such small trifles. He called the place in y^t which the Tabernacle or Arke of the Lord was the house of the Lord. For otherwise there was no temple as yet builded in Dauides time: for Solomon builded the Lord a Temple when Da­uid his father was deade. Reade for y^t which followeth of this Chap. in our exposition vpon Mathew.

Chapter the third.

1. ANd he entred agayne into the Synagoge & a man vvas there vvhich had a vvithered hand.

(And he entred againe) BV. This Hi­story pertayneth to y^e former place al­so as concerning the right vse of festi­uall dayes. God truely commaunded a certayne godly rest and ceassinge from worke, but yet he forbad not weldoing and the workes of charity but rather appoynted them to be done: in somuch that he rightly obserued and kept the Saboth, which did by any meanes be­nefite his neyghbour: (A man vvas there vvhich had a vvithered hand) The Euan­gelist Luke hath, whose ryght hande was withered,Math 12 but y^e Euangelist Ma­thew who declareth this same Histo­ry also agreeth wyth Marke in these wordes.

2. And they vvatched him vvhether he vvould heale him on the Sabboth day, that they might accuse him.

(And they vvatched him) Namely the Scribes and the Phariseys, as sayth S. Luke (VVhether hee vvoulde heale him on the Sabboth) Vpon the Saboth day the lawe and the Prophets were wont to be read. (That they might accuse him) So hath Mathevve also: but Luke hath, that they might finde some accusation agaynst him. And the same Euange­list hath: but he knew their thoughts. 3. And he sayd vnto the man vvhych had the vvithered hande: Aryse and stand in the middest.

The Euangelist Luke hath: Aryse stand in the middest: and he arose and stoode vp.

4. And he sayd vnto them: Is it law­full to doe good on the Saboth dayes or to doe euill? to saue lyfe or to kyl? But they held their peace.

(Is it lavvfull to do [...] good on the Sabboth) The Euangelist Luke hath, Iesus therefore sayd vnto them, I wil aske you a que­stion, Is it lawfull to doe good on the Saboth? By Mathew it should seeme that the Iewes asked y^e Lord if it were lawfull to heale on the Sabboth day: but by our Euangelist Marke, & Luke also it may seeme plainely that y^e Lord demaunded this question of them.

But seeing the Lord did demaunde of the Iewes according to their minde, this question did more belong vnto thē than vnto Chryste. A. Notwithstan­ding this may be sayd, y^t they demaun­ded this question of Christe by words, as Mathew playnely declareth.

But to y^e matter. R. Christe by this question and by his myracle interpre­teth the true meaning of y^e lawe as cō ­cerning the Saboth. For y^e law saith. Remēber that thou kepe holy the Sa­both day: 6. daies shalt thou labour & do all y^t thou haste to doe, Exod. 20. but the se­uenth day is the Saboth of the Lorde thy God, in it thou shalt doe no ma­ner of Worke. Seeinge therefore Christe declareth that it is lawefull to do good on the Saboth day: and doth by and by helpe him that had the wy­thered hand, restoring him to health it is euident that he meaneth y^t although the lawe doth say, Thou shalt doe no maner of vvorke on the Saboth day, notwithstanding because hee addeth, Remember that thou keepe holy the Saboth day, it is lawfull to doe those workes on the Saboth day, which be­long more vnto God than vnto vs: for­somuch as they doe not let but that it may bee a day holy and dedicated vnto [Page 20] the Lord. For the law hath speciall re­spect to sanctification and holynes, and requyreth that we doe those workes on the Sabboth which pertayne to holy­nesse. Whereupon in Moses it is sayd: See that yee keepe my Sabothes: be­cause it is a signe betweene mee and you and in your generations, Exod. 31 that yee may knowe that I am the lord which sanctifie you. By the which wordes y^e Saboth is consecrated for a signe, by which the Israelites may learne, that they cannot be sanctified or iustified by theyr Vertues, but that they must of necessity kepe the Saboth, and doe the woorkes of the Saboth the which are these, namely to heare y^e word of God, and to obserue all holye Institucions which pertayne to the worship of God. But we call that sanctification or ma­king holy by which God doth make vs holy and iust: the which sanctification is of two sorts: the one internall, which commeth by fayth.

Whereupon the Apostle Paule sayth, But yee are washed, 1 Cor. 6. Act. 15. but yee are san­ctified, but yee are iustified by the name of the Lorde Iesus. And the A­postle Peter sayth: By fayth purefi­ing the heartes. For as God doth san­ctifie vs with his spirite by the sprink­ling of the bloude of Chryste, euen so we obtayne this benefite by fayth only. And this sanctification ought to bee perpetuall in this lyfe. Wherefore if wee speake of this sanctification, all workes which are contrary to faith as are those which we call sinnes agaynst God, are not only forbidden to be done on the [...]aboth, but on all other dayes also. The other sanctification is ex­ternall, and it commeth by y^e externall and Ecclesiasticall mynistery, by the preaching of the worde of God (vnder the which preaching the sacrifices also which the Iewes offered were compre­hended which were nothing els than y^e preaching of Chryste Iesus) and by y^e dispensation of the sacraments. For by these things God doth sanctifie men, & geueth vnto thē faith & the holy Ghost, y^t they may bee truely sanctified before him. Yf therefore wee speake of this sanctification, then the law forbiddeth those workes which keepe men backe from the preaching of y^e worde of God from the sacrifices, and the dispensati­on of the Sacraments. But these are the chiefe, as tilling of the ground, ex­ercise of our dayly occupation, & such like kinde of businesse. Notwithstan­ding it was lawefull in the time of ne­cessity to doe those works on y^e Saboth day which were not altogether a let & a hinderance from doing those holy ex­ercises which were appoynted to bee done on the Saboth: as, to heale the sicke, to prouyde meate and other ne­cessaryes, to leade Sheepe, and Oxen to the water, to drawe an Oxe or Asse out of a pit, and such lyke. Some wor­kes pertayned to sanctification, as to circumsise Chyldren to kill sacrifices & such lyke. And of both these kynde of workes Christe maketh mencion, whē he declareth the Saboth in this place saying that it is lawfull to do good on the Saboth day, as to heale the sicke, and to saue a mans Lyfe y^t is in health. For this worke doth not let, but that a man may heare the preaching of Gods worde, and may be present at the sacri­fices: for these were the cōmon works of the Saboth commaunded in y^t time of the lawe. By these thinges truly it is manifest, when the Lawe sayeth: Thou shalt doe no maner of vvorke on the Saboth, y^t it speaketh not sim­plely of all maner of workes, but only of those which are an impediment and let that the Saboth cannot be sanctifi­ed: that is to say, that those works cā ­not [Page 21] be done, which specially pertayne to the worship of God: as to heare the word of God, to do sacrifice, to the cō ­firming & testifying of fayth. By these things also we may perceyue what we ought to thinke of the Sonday, which the Christians obserue and keepe in y^e steede of the Saboth. For seeing it is meete that we come together to heare the worde of God at certayne dayes ap­poynted, and to be partakers of y^e my­sticall breaking of the Breade; and al­so to Ioine in prayer, furthermore see­ing seruaunts & other labourers must rest and cease from worke; it ought not to seeme newe vnto vs, if the day which wee call Sonday, be a day selecte and chosen for that purpose.

But there are same which speake a­gainst this day of rest affyrminge that Christians continewe in Iudaisme be­cause they retayne some obseruation of dayes. These men that thus [...]eake are murmurers agaynste all order in the Church: For we obserue these dayes and yet are voyde of all Iudaisme, be­cause in this poynt we differ far from the Ievves. For we doe not vse it as a Ceremony necessarye to Religion, by which we might thinke the spirituall mistery to be figured; but wee receyue it as a necessary remedy to retaine and keepe order in the Church. Neyther did our Elders without great conside­ration poynte that day which wee call Sonday, in steede of the Ievves Sab­aoth. For seeing it is the ende and ac­complishment in the resurrection of y^e Lorde of that true rest which the olde Sabaoth did shadowe, all Christians are admonished not to cleaue vnto the shadowed Ceremony. B. But where­as the Lorde doth requyre so seuerely certaine solemnities of the Ievves, (as we may reade in dyuers places of the Law, and the Prophets) when as god­lynesse notwythstanding did litle cōsist in the obseruation of them, there are truely two causes. The first was, be­cause in them the people myght learne the lawe of y^e Lord, and increase fayth: to the which things we ought to be ca­ryed wyth all diligence. Wherefore these solempnities could not be neglec­ted, without as well the great contempt of the goodnes of God, as the neglec­t [...]ng of piety and godlynesse.

The 2. cause being more special, why so great a religion was made of daies, is this, be cause it might be a figure of the rest of a minde not lyuing to it self but vnto God. For it is certayne that so farre as the Saboth was appointed to be kept holy & a tyme to cease from externall labor: was a figure of the li [...]e in the which we do nothing so much af­ter our owne will, as we doe after the will of the Lord: the which we ought to seeke onely & for euer. For we must meditate in this worlde of that thynge which we hope to obtayne in the world to come. And we hope to enter into y^e rest of the Lord: that as hee, after hee made the Heauen, the earth, and all o­ther creatures, rested from all his la­bour: euen so we should cease from all our laboures when wee should inioy y^e euerlasting rest. (To do good or to do euell) A. What hee meaneth by doing good he playnely sheweth when he restoreth health to the sicke man. Therefore of the contrary, it is to do euell, not to be carefull for a sicke person and to helpe him if thou maiste. The which what is it els then to destroy and kill a man? E. The wordes of Christ therefore are as much in effecte as if he should haue sayd: Yee see this miserable creature, to whom there is no good man but he wisheth health, whom, who so euer would haue neglected, he sheweth him selfe not only farre from humanity, but [Page 22] also from Religion. To what ende therefore doe yee thinke that the Sa­both was ordayned? Eyther to doe e­uell, as to neglect those whom yee may help? Or els to doe good? Further­more wee must note by this question of the Lorde that not to doe good when thou mayest, is: to doe euill & not to saue when thou mayest is to destroy.

(But they held theyr peace) Neyther the misery of this sicke person which they euidently sawe, neither the equitye of the cause so manyfest, coulde chaunge on whit the cruelty of y^e Phariseys: & whē they had nothing to aūswere they rather held their peace than to confesse y^t which they thought in Conscience to be true. They durst not say that it was rather lawfull to doe euell then to doe good on the Sabboth day, althoughe they would haue sayd so: neither would they say that it was lawful to do good. They held their peace therefore which challenged to them selues only autho­rity to make aunswere of matters con­cerninge the lawe, what ought to bee done, and what ought not to be done.

5. And when he had looked round a­bout on them wyth anger, mourning for the hardnesse of their hearts, hee sayth to the man, Stretche forth thy hand. And he stretched out, and hys hande was restored as whole as the o­ther. B. Who would not haue bene angry at such contemners and open de­spysers of y^e manifest power and good­nesse of God? Christe truely is ange­ry, but his anger is mixt with mourn­ing for our blyndnesse: by the which a­gayne hee declareth his loueing kynd­nesse towards vs, namely, y^t althoughe we by our obstinacy and blyndnesse doe prouoke him to anger, yet notwithstā ­dinge hee accordinge to his goodnesse, doth no lesse mourne for vs and oure blindnesse, than a father lamenteth the vntowardnesse of his children.

(Strech forth thy hand) Reade the 12. Chapter of Mathew going before.

6. And the Phariseys departed and strayghte vvaye gathered a Councell with the Herodians against him that they might destroy him.

BV. The darkenesse of this world cā ­not abyde the cleare lyght of the Gos­pell but doe flee from the same, yea so much as they can they seeke to destroy it. This thing we may see in the Pha­riseys, who in all haste roome out of y^e Synagoge and ioyne them selues to the Herodians, whom, (except it were to conioine in this matter, they hated worse then any Dogge or Snake.

7. But Iesus auoyded with his Disci­ples to the sea: and a great multitude followed him frō Galyle & frō Iury. BV. Here our sauiour Christe teach­eth vs by his exāple som times to geue place to the frowardnes of the wicked. (A greate multitude follovved him from Galile) A. Math. sheweth y^t a great multitude folowed him, but frō whence he shew­eth not, the which thing our Euange­list Mark doth in this place. As touch­ing the 8. verse reade the 12. of Math. 9. And Iesus commaunded his Disci­ples that a shippe shoulde wayght on him because of the people, least they should thronge him.

BV. The lord in euery place doth teach vs by his example. Now that he might vse the more quiet way & auoyde trou­ble, he auoydeth all vnquietnesse and taketh y^e occasion ministered vnto him. And therefore he commaundeth a ship to wayght on him. Here therefore cer­tayne Stoyikes are confuted, whych poynte a certayne godlinesse in neglec­ting the care of y^e body: agaynst whom the Apostle Paule dysputeth in the 2. Coloss. 2 1. Tim. 4 Chapter of his Epistle to the Coloss. and in the 4. of the [...]. to Timothy.

[Page 23] 10. For he had healed many insomuch that they preased vppon hym for to touche him, as many as had plagues. E. The Lord is ryche and merciful to­wards all men: he putteth none from his Doctryne, nor from the benefite of healing. Such was the feruent de­sire of the multitude for the greedines of healing that one of them did thronge another, and did violently rushe vpon Iesus, that they might at y^e least touch him: for by the touching of his vesture only the diseases were put away. Ney­ther had the mighty and gentle Phisi­tion any respect of the men or of the di­seases: whatsoeuer they were y^t were troubled with any kynde of disease, if it were their hap to come vnto Chryste they were healed. And the lyke we see to bee done at this day by the power of the spirite. For many out of all Nati­ons of the world come vnto Iesus be­inge subiect to many sinnes & to much wickednesse, and are healed by fayth & a sure truste. (As many as had plagues) Plagues and diseases are scourges for sinne! For the diseases of the body are very profitable for the Soules health, God scourging men as the father doth the Children.

11. And when the vncleane spyrites sawe hym, they fell dovvne before hym at his Feete, and cryed sayinge: Thou art the sonne of God. A. In fewe wordes Mathewe declareth y^t all the power of this world, yea and y^e po­wer of sathan, is brought vnder by y^e power of Christ. Wherefore Sathan hath no power any more ouer y^e fayth­full. For Christ doth cōmunicate his power to the Sayntes. Reade for the 12. verse in our exposition of Math.

13. And hee wente vp into a moun­taine, and called vnto him whom he would: and they came vnto him.

(And he vvent vp into a mountayne) B. This seemeth to be the order of the hystory: When Christe had gone about all Ga­lile preachinge and healing all those y^t were diseased, there were gathered to­gether a great multitude which came vnto him from all places there about, (which Mathew affyrmeth in the ende of his fourth Chapter) he went vp to the mountayne to pray, and contynued there all Nighte in prayer to God, as Luke maketh mencion. For his maner was when hee was oppressed to much with the exceeding multitude of Peo­ple, to goe into some solitary place out of the way that he might haue respete and quietnesse in the tyme of prayer: & that he might conueniently send away the people, specially such as sought for nothing but carnall things: to th'ende that he might with the more oportuni­ty afterward preach spiritual and hea­uenly thinges to those which thyrsted after the same. So Luke in the ende of the fourth Chapter maketh menci­on that he went into a desert place, and that when the people which followed him would haue stayed him, he sayd, I must preach to other Cities also, and so sent them away. For he addeth saying: And he preached in the Synagoges of Galile. The like you may reade in the fyft of Luke. Euen so at this time al­so he went a part when he saw the mul­titude: (as sayth Mathew) and passed away the Night in prayer. And when it was day,Luk. 6. (as sayth S. Luke) he called whom he would, and as our Euange­list sayth here, his dysciples: and they came vnto him (as Mathew testifieth in his fift Chapter) and he chose 12. of them to beare him company, & to sende them forth to preache, as this our E­uangelist declareth vntill he commeth vnto the twenty verse.

With these Disciples therefore (as sayth S. Luke) which were chosen to be [Page 24] Apostles, the Lord went downe from y^e moūtayne, and stoode in a playne place which mighte contayne the multitude which was present. Then casting his Eyes vpon all his Dysciples, he ope­ned his Mouth and taughte them (as sayth Mathewe) sayinge:Math. 5. Blessed are the poore in spyrite. &c. C. But by the way we must note that Chryste as yet doth not properly ordayne his Apostles by this election that they mighte by & by take vppon thē y^e offyce of A­postleship; but doth onely adopt them to be his fellow Disciples in hope of y^e Apostleship. In the which matter ma­ny interpreters are deceyued which cō ­founde amisse this place of Marke, and Luke with the tenth of Mathew. But truely the words playnely sounde that they are onely forechosen to the imbas­sage to come which is in ioyned to thē in the tenth of Mathew. And Marke, and Luke heereafter in their proper place and order will declare that send­ing forth of the which Mathew there maketh mencion. Neyther is it any meruayle if the heauenly schoolemay­ster did inure & frame them by litle, & litle to so hard a matter, as to teache a Prouince, whose rudenesse coulde not be corrected by long exercyse of dysci­plyne. The Euangelist Luke expres­seth the cause (as it was sayde before) why Chryste wente vppe to the moun­taine: namely that he might more free­ly pray in a solitary place.

This Example ought to be vnto vs as a perpetuall rule, y^t wee begin with prayer so often as Pastors are to bee chosen for congregations: otherwyse that which we take in hande shall haue eue [...]l successe. For the Lorde did pray for his owne sake, so much as to pre­scribe a lawe vnto vs.

Questiō. But some man will say: Dyd not Christe then pray earnestly to the Fa­ther that he would order this his elec­tion of the Apostles?

Yes truely wee deny it not,Answer. and we also say y^t hee declared by this testimo­ny how careful he was for the Church. So that he did not after his dayly ma­ner pray vnto the Father, but he spent al the nighte in prayer.

There is no doubt but that S. Mark meaneth by these wordes that the dys­ciples were not taken to so honorable for their owne worthynes sake, but by the mere grace and goodnes of Christ. For if yee vnderstand the wordes so y^t they were chosen which were more ex­cellent then y^e rest, what shall we think then of the calling of Iudas. The mea­ning therefore is that the Apostleship was not geuen according to the deserte that was in man, but they which were least worthy by y^e mercy of God were aduaunced to that dignity: and so is it fulfilled which Chryste pronounced in another place, sayinge:Iohn. 15 Yee haue not chosen mee, but I haue chosen you. (And they came to him) B. This is the very same which Mathew sayth: And when he was sitten downe his Disci­ples came vnto him. Luke hath: And hee called his Disciples. Afterwarde Marke, and Luke describe the election of y^e twelue Apostles, which Mathew omitteth.

14. And hee ordayned twelue that they shoulde bee with him, and that hee myght sende thē forth to preach. A. The cause why our sauiour Christ would haue twelue Dysciples & ney­ther more nor lesse is declared alrea­dy in the tenth of Mathewe.

Christe did not send them forth by and by (as it is sayd before) but after they had profited in his doctrine.

15. And that they might haue power [Page 25] to heale sicknesses, and to cast out di­uells. A. This place teacheth that signes and myracles are seales and te­stimonies of the doctrine of y^e Gosple.

16. And hee gaue vnto Symon to name Peter.

C. Although it becōmeth all Chry­stians to bee lyuely stones of the spiri­tuall Temple, yet notwythstandinge Christe accordynge to the measure of Grace, by the which he would instruct Symon, gaue vnto hym a peculiar name. By this Name the inuincible strength and constancy of Peter, by which hee continewed euen to y^e death, is set forth.

17. And he called Iames the sonne of Zebedee, and Iohn Iames brother, & gaue thē to name Boanerges, which is to say, the sonnes of thunder.

(And he called Iames) A. Because there was another Iames the sonne of Al­phe there is heere a dyfference put be­twene the one and th'other as in other places also. (And gaue them to name Boa­uerges) B. This our sauiour Chryste doth accordinge to his wonted maner to declare that the excellency of the of­fice was such whereunto he had chosen them that they must become other mē then they were before, and therefore must be called by other names.

So he gaue newe names to Abra­ham, Sara; and to Israel, who, as they were the authors of the carnal Israell, so they were spirituall types.

But specially hee gaue names to these three, namely to Peter and to the two sonnes of Zebede because hee woulde chiefly vse their worke and dilligence to the settinge vppe of his kingdome: Wherefore hee was more familliar w^t these than with the rest, and when hee did any matter hee tooke them to him more than any other: as the Euange­licall hystor [...]es playnely declare (Boa­nerges) B. This woorde is corrupted whose right pronunciation accordinge to the Hebrew tongue is Bene reges, or, regas: but it is not vnknowne how easely a word may be chaunged, when they are translated into another ton­gue, In the Chaldei tongue it is Be­ne rigus, the sonnes of raging, and tu­multe, or (as our Euangelist interpre­teth it) the sonnes of thunder. For it is wellynough knowne that the Lord v­sed then the vulgar tongue, which wee call eyther the Syriak, or the Chaldei tongue, in the which, ragus, or rigus, is called raging, tumult, or thunder: as Marke expoundeth it. Christe called the sonnes of Zebede by this name, be­cause he ment to geue them a sounding voyce the which they shoulde thunder through out the whole worlde. B. For it was so appoynted that they shoulde strike the world with their thundring voyce more then the rest.

And that this was done by Iames, this is an argument, that Herode put him to death before any other: no doubt because he did more earnestly inueygh against him by the preaching of y^e Gos­ple then the rest. C. Thunder also is heard out of the mouth of Iohn at this day, euen as the Euangelicall history and the Epistle which hee lefte vnto vs doe testify.

As touching the 18. verse, reade the exposition of Mathew the 2. verse of the 10. Chapter.

19. And Iudas Iscarioth which also betrayed him: and they came into the house.

A. This Iudas by two notes is dis­cerned from the rest. For he is called Iscarioth, (eyther of the village where he was borne, or els of the tribe of Isa­char) and y^e same which betrayed him. But the other Iudas is called the bro­ther of Iames, Lebbeus, & [...]ddaeus.

[Page 26] Questiō But heere aryse many questions.

First of all, Why Christe wittingly & of set purpose chose Iudas, whom hee knewe to be vnworthy of that dignity, and also that he should be a traytour.

Secondarily why God, being so ear­nestly prayed vnto of his sonne, would suffer such a wicked and false person to creepe into the first order of Church, & to be one of the Pillers, as it were, as though he had reiected his son Chryst.

Thirdly, why he would haue the first fruites of his Church to bee polluted with such a foule blemishe.

Fourthly, why it came to passe that Christ wittingly and willingly would preferre Iudas before honest and faith­full mynisters.

Answer. The first obiection is thus aunswe­red, that the Lord sought to preuente offencs to come, leaste wee shoulde bee troubled aboue measure, so often as false teachers are placed in y^e Church, or when of Professors of the Gosple they become Apostataes: and also that he ment to geue an example in the per­son of one man of horrible defection, & falling, least they should thinke towell of themselues which were set in hygh­er degree of Dignity.

The second obiection may thus bee answered, that Christe was not reiec­ted of his father, when that the father by his wonderfull counsell and decree adioyned one Diuell to 11. Angles: for he so gouerned the successe and end of the matter, that the fall of him did rather confirme y^e fayth of his Church than shake the same. This same aun­swere also may serue for the third que­stion. As touching the aunswere of y^e fourth Obiection thus much is to bee sayd, that Christe did not preferre Iu­das before godly and holy Dysciples, but setting him a lofte in y^t place from whence he should fal, he ment to make him a spectacle, and ensample for all men to behold from time to time, that they might learne to beware how they abuse the honor which God bestoweth vpon them.

20. And the people assembled toge­ther agayne, so that they had no ley­sure so much as to eate breade.

A. When hee was in the house there was one possessed of a Diuel that was brought vnto him, as Mathew decla­reth in hys twelueth Chapter. The Lord beinge weryed with laboure re­tourned home, that he myght breath a little, and after meate to prepare hym­selfe to labour againe. But the impor­tunate seeking of the people which de­siered to heare y^e worde of God, would not suffer him to haue so much leisure. For the Lord, when he preceiued their earnest desier, forsooke his meate and went to teaching

21. And vvhen they that belonged vnto him heard of it they went out to lay handes on him: for they sayd, hee is madde.

C. It is meruayle that in the Kyns­folke of Christe there should remayne such wickednesse y^t they should affirme Christe to be mad, who ought to haue bene the firste Helpers to further the kingdome of God. When they see that he had gotten him some name, ambiti­on tyckelleth them to make the same knowne at Hierusalem: For they de­sire him to goe thyther, that he myght the better set forth him selfe.Iohn. 7. But now seeing hym to be hated of the Heads, & Rulers, to be subiecte to many repro­ches, and to be despised also of the greater part, least all the kynred should re­ceyue some detrement, losse, dysplea­sure, and shame: they thinke it best to lay handes on him, and to tye him vp at home as a man out of his Wittes: and that they were thus perswaded it is e­uident [Page 27] by the wordes of the Euange­list. First of all behold here how great the blindnesse of mans wit is, in that it so peruersly iudgeth of y^e manifest glo­ry of God. The power of y^e holy Ghost truely did manifestly shyne in all the words and deedes of Christe. BV. But grosse and carnall reason counteth thē mad men, which are not out of their Witts in the folly of this World. Se­condly let vs learne that the lighte of sayth cōmeth not of fleshe and bloude, but of the heauenly grace of God, least any man shoulde boaste in any other thinge than in the regeneration of the holy Ghoste? according to the saying of S. Paule: [...]. Cor. 5. Yf any man wyll bee coun­ted in Chryste, let hym bee a newe Creature.

22. And the Scrybes vvhych came downe from Hierusalem, sayde, Hee hath Beelzebub, & by the chiefe di­uell casteth hee out Diuells.

BV. The Phariseys being the mor­tall enemyes of Christe, did calumni­ate and speake euell of all the wordes of our sauiour Christ, and did seeke to prooue by all meanes that the Kyng­dome of God was not yet come, and y^t another Messias was to be looked for. And when the People coniectured by the signes and myracles that the king­dome of God was come, the Pharises cryed that these myracles were done by the power of the Diuell.

(And by the chiefe Diuell) A. Mathewe declareth Beelzebub to bee the chiefe of the Diuells.Math 12.

23. And hee called them vnto hym, and said to them in parables, how can Satan driue out Satan?

A. As touching this verse and the re­sidue, euen vnto the ende of the Chap­ter, reade the exposition of the 25. vers. in the 12. Chapter, and so forth.

Chapter the fourth.

1. ANd hee began agayne to teach by the Sea syde, and there ga­thered vnto hym much People, so greatly that he entered into a Shyp, and sate in the Sea: and all the people was by the Sea side on the shore.

(And he began agayne to teach) BV. Christ taughte agayne, who, coulde finde no­thing that coulde set forth the glory of God, or pertayne more for the profite of men then that. (By the Sea side) B. He is oftentimes sayd to teach by y^e Lakes side of Genesar. It might that y^e same place was very meete and conuenient for the people. Reade this whole Parable in the 13. Chapter of Math.

2. And he taught them many thyngs by Parables, and sayd vnto them in his doctryne.

(And he taught them many things) B. What those many thinges were, this present Chap. teacheth. There were present diuers Auditors of diuers Dispositi­ons, and therefore hee preacheth y^e doc­tryne of the Gospell, and of the King­dome of God by dyuers similitudes, wisely, and wyth great discrescion dis­pensing the riches of Gods kingdome.

[Page 28] (And sayd vnto them in his doctrin.) The Hebrevve Phrase is this: And hee spake vnto them in teachinge, or, hee spake vnto them according to his ma­ner of teaching. For without Para­ble [...] spake he not vnto them, as it may appeare in the 34. verse following.

As touching the exposition of y^e third verse reade the 13. Chapter of Math.

4. And it fortuned as he sowed, some fell by the way side: and the foules of the ayre came and deuoured it vp.

A. The Euangelist Luke addeth say­ing: And it was troden vnder feete.

5. Some fell on stony grounde, where it had not much earth: and immedi­ately it sprange vp because it had no depth of earth.

The Euangelist Luke hath: And some fell on the Rocke. For the rest of the Parable contayned in the 6. 7. and 8. verses, reade the 13. Chapter of Mathewe.

9. And he sayd vnto them: Hee that hath eares to heare, let him heare.

(And he sayd vnto them) A. The Euan­gelist Luke hath: and as he spake these thinges, hee cryed. It is like that hee spake these things with a lowde voyce that he might be y^e more easely heard. And therefore in the seuenth of Iohn it is sayd:Iohn. 7. In the last day, that great day of the feast, Iesus stoode & cryed say­ing: if any man thyrste let him come vnto me and drinke. This hee did, y^t they might be the more attentiue to the thinges that were spoken.

By this cry also, he declared the feruency of his minde, how greatly he de­sired to be vnderstode, and to haue his worde receyued.

(He that hath eares to heare) R. As if hee should haue sayd: I neede to explicate this Parable by many words: because they which haue any Experience of thynges shall easely vnderstande, what this Parable meaneth. Namely that as the faulte is not in the seede if it doe not alwayes bring forth fruite: euen so the faulte is not in the Gospell if it bring not forth his fruite in euery hea­rer, Let him therefore heare, to whom it is geuen of God to vnderstand those thinges which hee heareth.

Moses saith:Deut. 29. And the Lorde hath not geuen vnto you an vnderstanding heart, and seeing eyes, and Eares that might heare, vntill this day.

By those words truly of our Saui­our Christe we are admonished that al are not capeable of the doctrine of the Gosple, but they onely whose myndes the Lord hath illuminated with the se­crete power of his spirite.

10. And when he was alone they that were about him with the twelue, as­ked of him the Parable.

(They that vvere about hym) A. That is to say his Disciples with the twelue A­postles; for so Mathew, and Luke af­firme. (Asked him of the Parable) Luke hath: Sayinge, what Parable is this? that is to say: What meaneth this Pa­rable.

11. And he sayd vnto them: vnto you it is geuen to know the mistery of the Kingdome of God: but vnto thē that are wythout, all thynges are done by Parables.

A. The wicked & prophane men must not bee made partakers of that which is mystical and secret. The rest of this verse is more largely expounded in Mathew.

12. That when they see, they may see and not discern: and when they heare, they may heare & not vnderstād, least at any time they shuld turne, & their sinnes should be forgeuen them.

A. These wordes are so put downe by the Euangelists Marke, and Luke as [Page 29] if they were their owne; the which not­withstanding were spoken by the Pro­phet Esay, as you may reade in the 13. of Mathewe the 14. verse.

13. And he sayde vnto them: Knowe yee not this Parable?

14. And how then will yee know all other Parables? The Sower soweth the Woorde.

(The sovver, sovveth the vvord) Who this sower is, he himselfe declareth in the exposition of y^e Parable of y^e tares, of which Mathew in his 13. Math 13. Chapter maketh mencion, when hee sayth: He vvhich soweth good seed is the sonne of man. And what is to bee vnderstode by the worde, Luke declareth, sayinge, Gods vvorde is the seede. But bee­cause we may know that Chryst spea­keth of the preachinge of the Gosple, he in this same Parable in Mathew, euen straight after the beginning of y^e exposition, calleth it the worde of the kingdome, saying as appeareth in the 19. verse, When a man heareth, the vvorde of the Kingedome: that is to say, by the which the Mysteries of the kingdome of heauen are set forth.

Christe therefore by this Parable cō ­pareth the worde vnto Seede, and the preachinge thereof vnto sowing: Be­cause the same happeneth to the worde when it is preached that chaunceth to the seede when it is sowen, as it is sayd before. For although the Seede of it selfe is good, & apte to bring forth good fruit, yet notw^tstāding it maketh great matter in what Grounde it is sowen.

In lyke maner the word of God, al­though it be good, and apt to increase godlinesse, yet notwythstandinge it is greatly to be considered, what the hea­rer is. As touchinge the rest which is contayned in the 15. 16. 17. 18. 19. 20. verses, reade our exposition vpon the 13. Math.

21. And hee sayde vnto them, Is the Candell lighted to bee putte vnder a Bushel, or vnder the Table? and not to bee put on a Candelsticke.

B. Our Sauiour Christe vsed the same similitude in the fift of Mathew, where he called the Apostles the light of the World. Whereupon it appea­reth that he vsed the same, accordinge to the place, and occasion that was of­fered vnto him to teach. But here hee vsed it when he had expounded the Pa­rable of the seede which fell in dyuers places, and had declared them to bee sowen in good ground, which heare the worde, receyue it, and bringeth forth fruite: for straight after he addeth: Is the Candell lyghted to be put vnder a Bushell, &c. vntill the 24 verse.

Which words seme to haue this sence and meaninge: Take heede howe yee heare the worde. For the matter stan­deth as it doth with seede which is cast into the ground, the fourth part wher­of is skarce receiued into fertile groūd euen so there are very few which with a good heart heard the word and bring forth fruite. If therefore yee thinke that yee haue rightly heard the word, bring forth fru [...]te. A Candell (truly) is not lightee, but that it being set on a Candelsticke may geue light: euen so they that are truely lyghted by the fyerbrande of Gods worde, must geue light vnto others. For God truely did not this worke, in the which his glory so greatly shineth, that it might not ap­peare, but rather that thereby many might be called and brought to salua­tion, and his name the more sanctified. Wherefore let him heare these things to whom this is gieuen, which hath eares to heare, and let him see how sin­cerely hee receyueth the word of God. Wee haue heere to doe of thynges in deede, and not of Hypocrisy: If any [Page 31] man haue the worde in deede, he shall haue that gieuen to him, by which hee may profit, in the knowledge of God, and be plentifull in good workes: but if any man haue it not a right, frō him shalbe taken euen that which he hath: namely, that fayned cloake of honesty, and what Wysedome and righteous­nesse soeuer hee seemeth to haue. For in very deede hee canne haue no perfite goodnesse without the worde of God.

And thus it appeareth that the Lorde vsed this similitude of the Candell in this place to the same exhortacion all­most that he did in the fift Chapter of Mathew, to the ende he might declare that whosoeuer are truly kindled with the fier of Gods spirit, cānot but shyne by good workes: and bryng forth that to the profite of others, which in their myndes they haue conceyued.

22. For there is nothing so priuy that shall not be opened: neyther hath it bene so secret, but that it must come abroade.

(For there is nothing so priuy) In y^e Pro­phets, of me, which you shal not make manifest. This also is a generall sen­tence, but aptly vsurped of Christe to the matter which he had in hand: The which may thus bee expounded, The Gospell is a Mystery hydden a longe time (as S. Paule sayth in the 16. Cap. to the Romaynes) notwythstandinge it was ordayned by God to this ende, that it might be reuealed in due time, and spred throughout y^e whole worlde. All thinges bee they neuer so secrete that are ordayned to be reuealed, must needes (in spighte of Hell gates) bee made manifest, reuealed, and knowne. Wherefore it is necessary that y^e Gos­pell also be reuealed. But it cannot be reuealed, except they which are called to preache the Gospell doe playnly vn­derstand: otherwyse the blynde, lead­eth the blynde, and both fall into the Dytche. It was meete therefore that Christe when he had chosen his Apo­stles to preache the Gospell, should ex­pounde and declare vnto them the true and proper sence of y^e Gospell. Where­vpon to this effect also it appertaineth which Christe sayth in an other place: There is nothing hydden which shall not be reuealed, and nothing secrete which shall not be knowne. Math. 10. What I tell you in darkenesse, that speake yee in lighte: and vvhat yee heare in the Eare, that preache yee on the houses. 23. If any man haue eares to heare let him heare.

For the exposition of this verse reade the ninth verse going before.

24. And he sayd vnto thē take heede vvhat yee heare, with what measure yee meate, with the same shall it be measured to you agayne: and vnto you that heare shall more be geuen.

(Take heede vvhat yee heare) B. As if he shoulde haue sayd, There is no gesting here, but the matter is in good ear­nest. If yee will haue regarde to your callinge and Office, yea, and to your owne saluation, yee must of necessity geue attentiue eare to the Sermons of the Gospell. And to this exhortacion Luke addeth these words: For to him that hath shalbe geuen. &c.

By the which woordes Christe put­teth his Dysciples in hope to receyue more plenty of grace, if they profite in the worde which they haue heard.

(VVith vvhat measure, yee meate) This sen­tence seemeth not to be set in his right place and order: and truely the Euan­gelistes were not curiouse in placinge the wordes of Christe, but doe often­times heape diuers of his sentences together. The exposition of these words yee may reade in the 7. of Math.

26. And hee sayd, so is the Kingdom [Page 32] of God, euen as if a man should sowe seede in the grounde.

B. Christe by this Parable meaneth that the Gospell doth euen so wonder­fully contrary to y^e expectacion of man and when they thinke not of it, by litle and litle, growe vp and fructefie: not sodenly, but in that order which the fa­ther hath appoynted. After this man­ner truely, and in this our age y^e king­dome of God is come vnto vs, men in deede looking for nothing lesse then y^e same. Whereuppon in deede these vn­godly sayings of y^e wicked came: from whence commeth this kinde of Doc­trine? In how short time hath it pre­uayled. But such is the kingdome of God: it bursteth forth before that flesh and bloud can perceiue the same. After this maner God disapoynteth the ex­pectacion of y^e world: and by his base, foolishe, and weake, confoundeth the gloriouse,1. Cor. 1. wyse, & mighty, as S. Paule teacheth in his Epistell to the Corin.

27. And should sleepe, and ryse vppe night and day, and the seede shoulde springe and growe vp hee knoweth not howe.

C. Chryst went about to direct this Similitude to the Preachers of his worde, least they should coldely goe a­bout their office, whē they see not fruit of their labour to appeare by and by.

Therefore he setteth before them Hus­band men to follow, which vpon hope of reapinge cast seede into the Earth, neither are troubled with careful eare, but goe to rest, and rise earely againe, (that is to say) according to their ma­ner, they are alwaies occupied in their daily laboure, and doe refreshe them­selues with sleape in the nyght, vntill at the length the Corne waxe rype in due tyme. Although therefore y^e seede of the Woorde lye couered for a time, Christe notwithstandinge commaund­eth the godly Teachers to bee of good hope, least distrust make them slouth­full.

28. For the earth bringeth forth fruit of her selfe, first the blade, then the Eare, after that the full Corne in the Eare. BV. As if he should haue sayde, The Seede doth not growe vp so soone as it is sowen, and aryse to be Corne, but it hath a distance and it doth arise by increase. So doth the worde of God fructefy also being cast and receyued into the Heartes of the faythfull. For vertue groweth by cer­tayne Degrees of increase. For as no man is a perfect Artificer at the first, euen so no man is perfect out of hand, or without time in all vertues.

29. But vvhen the fruite is brought forth, anon hee thrusteth in the Sic­kell, because the haruest is come.

E. The Phariseys, Scribes, Hygh­priestes, Elders, Rulers of the Peo­ple, Princes, Kinges, & Philosophers haue contenciously gone about and doe at this day to ouerwhelm the seede of Gospell, leaste it shoulde come forth. Nothstanding, these striueing against it in vaine, it hath taken roote through out the whole Worlde, neyther shal it cease to growe euen vntill the end and consummation of the Worlde, that the whole Corne may be rype. When the time of Haruest shall come, the Sic­kell shall bee put into the Corne, and then all things being cut vp, the tar [...]s shalbe cast into the fyer, and the pure, and cleane Wheate shalbe put a parte into the Barne as our sauiour Christ himselfe teacheth in the 13. of Math. In the which Chapter, reade the ex­position of the 30. verse, and one and thirty, and 32.

33. And vvith many such Parables preached he the Woorde vnto them, as they were able to heare it.

[Page 23] E. That is to say, by these and by ma­ny such kinde of Parables the Lorde Iesus did propounde to the rude and grosse people the Image of the successe of y^e Gospell to come, framing his talk to their capascity. For hee spake no­thing vnto them then, but onely by ob­scure Parables, because as yet they were not capeable of the bare worde.

For if hee had sayd that hee should bee shortly put to death of the Iewes, that hee should by and by ryse agayne, and spreade abroade his glory through out the whole Worlde, insomuch that hee which seemed to bee weakest of all, should be thought to be a Prince of the whole Worlde, and that none shoulde haue peace and assurance of saluation but through him: none woulde haue borne his wordes, neither woulde they haue belieued him. And yet notwyth­standing it was meete that they should remember these things as by a dreame that afterwarde they might knowe by the matter it selfe what the Parables ment. But hee declared to his Apo­stells by secrete communication what was the secret meaning of all the Pa­rables which he spake.

35. And the same day when euen was come, he sayd vnto them, Let vs passe ouer vnto the other side.

Math. 13 Luk. 8. A. This history must thus be ordered by the wordes of Mathew, Marke, & Luke, And it came to passe on a day, when Iesus had spoken, these Para­bles, and when the euen was come, he went from thence, & sayth vnto them, Let vs passe ouer vnto the other side of the Lake. And when hee had sente the People away, he went into a shyp and his Disciples with him; And so soone as hee was in the Ship they lou­sed and went ouer.

As touching the 36. and 37. verses, reade our exposition vppon Mathewe the 13. Chapter.

38. And hee was in the sterne a slepe on a Pillowe: and they awaked him, and sayde vnto hym, Maister carest thou not that we pearishe?

(And he vvas in the Sterne a sleepe) Behold here howe Christe declareth himselfe to be a man in all poyntes, sinne onely excepted. What therefore will he de­ny vs, which vouchsafed to be partaker of all our infirmities?

(And they avvaked him) Heere wee see by what meanes God is wonte to trye his sayntes. For the nature of tempta­cion is here lyuely paynted forth. Hee sendeth vppon his Dysciples a fearse tempest: and beinge not content wyth this, he suffereth the Ship to be ouer­whelmed and couered with water: be­side this he seemeth altogether to neg­lect them being in extreame pearill.

For they looking nowe for extremity, he lyeth a sleepe, carelesly in the ship. Thus truly, the sayntes and Children of God are prooued oftentymes, they thinking that God will lay more vpon them then they are able to beare. Notwithstanding hee will not suffer them what daunger soeuer they be in to bee voyde of hope. Euen so here wee may see the Disciples, who, although they looked for nothinge more certaynely then death, yet notwithstandinge they were not altogether wythout hope.

They awake the Lorde, and pray for help: notwithstanding so that they fea­ring extreame pearill, are not quight without trust of deliuerāce: the which their prayer vnto the Lord doth playn­ly decare: For they woulde not haue prayed at all except they had had some hope. Euen so the Children of God are wonte to bee mooued, and to tremble throughly when they are seriously tempted, and yet notwithstandinge their fayth and truste in the Lorde doth not [Page 33] quayle, as wee may often times per­ceiue in the Psalmes of Dauid. And therefore alwayes in time they feele y^e presence of the Lord.

C. They seeme not here to pray simple­ly, but to chyde with their Maister.

The Euangelist Luke hath: Maister, Maister, wee pearishe. Which words haue a confused feare as it might seme. Reade the 25. of the 8. of Math.

39. And hee arose and rebuked the Wynde, and sayd vnto the Sea, peace and be still: and the Wynde ceassed, and there followed a great calme.

B. What doth the Lorde heere? Hee would haue his to bee tempted, not to pearish. (And rebuked the vvinde) The Euangelist Luke addeth: And the tempest of Water. What is ment by rebuking the Winde our Euangelist declareth in these words: (Peace, bestill) Reade the 26. verse of the 8. Chapter of Math. (And the vvinde ceassed) Luke hath: And they ceassed, and there was made a great calme. So that wee see consolation is cōmonly measu­red by the measure of affliction. Here­vpon the Prophet Dauid sayth: In the multitude of the sorrowes that I had in my heart, [...]salm. 94. thy comfortes haue re­freshed my Soule. And the Apostell Paule: As the afflictions of Christe abounde in vs, [...]. Cor. 1. euen so by Christ our consolation doth abounde.

40. And he sayd vnto them, why are yee fearefull? how is it that yee haue no fayth.

Mathewe hath: Why are yee a­frayde O yee of litle fayth?

A. How cometh it to passe, that yee dis­payre of safegarde, I being with you. B. Luke hath, Where is your fayth. The Children of God are tempted to this ende, that they may y^t better know themselues, and God also, that they feelinge their owne infirmity and the great goodnesse of God, may forsake themselues and flee vnto him onely in time of neede.

41. And they feared exceedingly, & sayde one to an other, Who is this? For both Wynde and Sea obey him.

(And they feared exceedingly) B Luke hath: And they being afrayd meruei­led, and sayd among themselues, who is this, that Wynde, and water obay him. Our Euangelist hath: (For both wynde and Sea obay him) Here let vs note the great effect of true mi­racles: for alwayes by them the power of God and Christe is set forth: that the godly may see how safely they may commit them selues vnto him which hath power of all thinges: and wyth how great feare and reuerence they ought to worship of God. Reade the 27. verse of the 8. of Math.

Chapter the fifth.

1. ANd they came ouer to the o­ther side of the Sea into the Countrey of the Gadarenites.

BV. That which the Apostell Iohn doth shew by the holy Sermons of the [Page 34] Lord, the other three Euangelists doe demonstrate and set forth by the won­derfull and most effectuall workes of Christe, that Christe is the lorde of all things, to whom the Worlde, the Di­uell, sinne, diseases, calamities, lyfe, & death are subiect: and that the rule of those thinges is gieuen of Christe the deliuerer by fayth, to all those that im­brace the Gospel. The Hystory follow­ing teacheth y^t Christ is y^e Conquerer of Sathan, whose force & cruelty is de­clared by many wayes, to this end that y^e strength & power of him y^t ouercom­meth him, myght the more appeare.

(Into the Countrey of the Gadarenites) B. Ma­thew in his eight Chapter sayth that he came into the Countrey of the Ger­gesites. For so that Region or Coun­trey lying on the other side of Gene­sar, Luke. 8. and ouer against Galile (as Luke maketh mencion) was called of the City Gadara, of which Iosephus ma­keth much mencion. In that Country (as Hierom sayth) there was a City called Gergessa: to y^e boundes whereof the Lord peraduēture arriued by this passage: and y^t therefore it is written of Math. that y^e Lord cam into y^e Coū ­trey of y^e Gergesites. Therefore when he came out of the Ship to lande, (as Mark, & Luke make mencion) straight way there met him 2. possessed of Di­uells. Our Euangelist Marke & Luke make mēcion only of one, because they mighte as well describe and set forth y^e power of Christe in one as in two. For they tooke not in hand to write the hy­story of those whom the Lord healed, but of the Lorde hymselfe which did heale, that his power, and not y^e num­ber of those that were holpen by him might be knowne. Reade the 28. verse of the eight of Mathew.

2. And when he was come out of the ship▪ immediatly there met him frō amonge the townes, a man possessed of an vncleane spirite.

B. Luke addeth; Out of the City. As touching this verse, and the 3.4.5.6. and 7. Reade our exposition of the eight Chapter of Math.

8 For he sayd vnto him, Come out of the man thou foule spirite.

This is the cause why the Diuell sayde he was tormented. For there is no greater torment to the Diuell than to haue those taken from him whom hee thought to be his owne. Further­more the Kingdome of Chryst is a tor­ment vnto him, than the which nothing is more agaynst him. They are not yet so tormented as they shalbe tormented after the comming of Chryst, but they are tormented now by them selues.

The neerer the Kingdome of Chryste approcheth, the more they burne.

To be shorte, as Peter teacheth that the Soules of the Godly were delyue­red by the comminge of Christe: euen so the Diuell and all the wicked shall haue the greater payne, because hee is shewed vnto them to their dispayre.

9. And he asked hym, What is thy name? And he aunswered and sayde vnto him, My name is Legion: For wee are many.

C. Hee asketh what the Diuells name is, not y^t the Diuel hath names, but because he would shewe the power of the Diuell. (My name is Legion)

Heere the certayne number is put for the vncertayne; by the which he decla­reth that he is of a great number.

Whereby wee gather that to bee a vayne Opynion, by which many men thinke that euery one hath two angels appoynted him, the one good, y^e other euell: the which error came from the Gentiles, who so thought of good and euell Angells. But why one Legion possessed one man, it is not our part to [Page 35] enquyre: except hee therefore call him selfe a Legion because hee hath more power in one than in another: as when God hath more care for one then for a­nother, he geueth the greater compa­ny of Angells: not that hee lacketh so great a number, but so hee declareth the aboundaunce of his grace. R. See­inge therefore hee nameth himselfe a Legion, he declareth y^t he goeth about this one thing, namely y^t he might doe much hurt: and also y^t he is of y^e minde, that although one Angell of Sathan can doe more than all corporall Crea­tures, notwithstandinge that he might doe the more hurt vnto man, hee put­teth into one man not one Angell only, but a whole Legion of Angells or e­uell spirites, that he might destroy and ouerthrowe all. (For vve are many)

Luke expoundeth it thus: Because a M. Diuells were entered into him.

10. And he prayed him instantly that he woulde not sende them away oute of the countrey.

B. Luke hath that he would not com­maunde them to goe into the deepe.

By these woordes it seemeth that the Diuelles were addicted to certayne places. This place of S Paule decla­reth that they haue to doe in the ayre: Yee walked after the gouernour that ruleth in the Ayer, Ephe. 2. the Spyrite that now worketh in the Chyldren of dis­obedience.

Ephe. 6.And in another place he calleth Di­uell, spirituall craftynesse in heauenly thinges, or in heauenly places, that is to say in the Ayer. Furthermore, ex­perience teacheth, that they are often­times conuersaunte in deserte places: and some times also they haunte those houses out of which men haue depar­ted this Lyfe; to the ende they mighte make men belieue that the deade Bo­dyes walked. By the which illusion truely, the simpler sort of people haue not ben a litle brought to superstition. But truely the worde (Deepe) which Luke vseth, for the which wee haue y^e latine woorde (Abyssus) which some­time signifieth the diepenesse of Wa­ter, or rather water wanting bottome being called in Hebrew, Tehum, Appo. 20.) see­meth here to be taken for Hell, where S. Iohn affyrmeth the Diuell to be ty­ed vppe. There are many which take this worde (Abyssus) for a desert place voyde of inhabitauntes. The Diuells doe not pray that Christe woulde not cast them out of that Region, or into y^e deepe, because they liued there more delicately: but because they desyer to be there where they may do most hurt. They will not bee Idell, but wyll de­stroy all that they can:1. Pet 5. seekeinge con­tinually, lyke a roaring Lyon whom they may deuoure. Reade in the expo­sition of the eight Chapter of Mathew both for this verse & the eleuenth verse following, and the twelueth also.

13. And anon Iesus gaue them leaue, And the vncleane spirite went oute, and entered into the Swyne: and the heard ran headlong into the Sea (they were about two thousande) and were drowned in the Sea.

C. The Diuells went about to make the inhabitauntes of that Countrey to speake euell of Christe for the losse of of their Hogges. B. For y^e Lord ment to try the Gadarenes. But it appear­ed that they were more moued by the small losse of their Hogges then by y^e grace of Christ, of the which also they made themselues vnworthy. As con­cerninge the 14.15. and 16. verses, reade in the eight of Mathew.

17. And they began to pray him that he would depart out of their coastes. (And they began to pray him) C. Luke hath. And all the multitude whych dwelte [Page 36] rounde about the Region of the Gada­renes. These Gadarenes beare a type and figure of al those which are addic­ted to earthly thynges, and which are blynded with the desier of ryches: these men, as they are vnworthy of Celesti­all ryches: So also they did willingly refuse them beinge offered vnto them, and could better beare all maner of ra­ging Diuells, then Iesus Chryste the author of all saluation.

(That hee vvoulde departe) Luke addeth: Because they vvere greatly afearde: but hee tooke a Shippe and returned. Beholde here howe Chryste consented to the request of the Gadarenes, and went from the vnworthy. For hee had taught before that y^e preciouse pearles of Gods worde ought not to be cast vn­to swyne.Math. 7. And he had commaūded his Disciples not to preache the Gospell where they were refused.Math 10. It was mete therefore that hee shoulde forsake these hoggishe contemners of his grace of­fered vnto them.

18. And when he was come into the ship, he that had bene possessed with the diuell, prayed him that he might bee with him.

BV. Hee is not offended at the in­gratitude of the multitude, which had receiued so excellent a benefit of health at the hands of the Lord. For when he sawe the author of his health to goe a­way, he prayeth him that he may be in his company. C. Whereby it appear­eth how great Difference there is be­twene the knowledge of Gods power and his goodnes: for his power bring­ing feare, maketh men to flee the pre­sence and sight of God: but his good­nesse doth sweetely drawe them, in so­much that they desier nothinge more then to be vnited vnto God.

19. How beit Iesus woulde not suffer him: but sayde vnto him, goe home to thy friendes, and shewe them how great thinges the Lord hath done for thee, and howe hee had compassion on thee.

B. Luke addeth sayinge; But hee charged him sayinge, Returne to thy owne house and declare whatsoeuer God hath done for thee.

C. But why Chryste refused to haue this mans company it is vncertayne, except because hee thoughte that there should come greater profit thereby, if among his countrey men he might re­mayne a witnesse of so notable a bene­fite: and so it came to passe in deede, as our Euangelist Marke, and Luke also doe testifie. Whereby also is to be no­ted the wonderfull goodnesse of God toward the Gadarenes, although they were vnthankefull, that he woulde not geue him leaue whom hee had healed to be in his company, although hee did craue it, but commaunded him to goe home to his house, and to shewe howe great thinges the Lorde had done for him. Therefore the Lord being reiec­ted of the Gadarenes, did according to their deserte, presently forsake them: but because he could not as yet vtterly cast them of, he left vnto them an Apo­stell, more acceptable vnto them then himselfe. And by this example of the Lorde the ministers of the Gospell are taughte not to dispayre by and by if a­ny receiue not straightway the Gospell preached by them: but rather to proue all things as well by others as by thē ­selues, that at the leastwise they may gayne some. For all men haue not one hower appointed vnto them to beleue. Wherefore vndoubtedlye they maye looke for some fruite at the length.

In that Christe commaundeth him to shewe the woorke of God and not his, hee doth it to this ende that hee being [Page 37] accounted for a true Prophet and My­nister of God, might obtaine authority to teache. For that was the way by li­tle, and litle to instructe the rude Peo­ple, to whom as yet his diuinity was not knowne. And although Christe be the Ladder by whom men assend vnto God the Father, notwithstanding be­cause hee was not yet reuealed, hee be­gan with the Father, vntill hee had a more conueniente time. But Christe did shewe forth that Grace in the per­son of man, which is extended to all mankinde. For although wee bee not tormented of the Diuell, yet notwyth­standing he hath some rule ouer vs vn­till we be delyuered from his tyranny by the sonne of God. So that nowe we must declare our thankefulnes for the same by celebrating his grace.

20. And he departed & began to pub­lishe in the tenne Cyties howe great thinges Iesus had done for him: and all men did meruaile.

A. Christe at other tymes commaun­ded the fame of myracles to be suppres­sed for a time, vntill the tyme of reue­lation came: but now by his commaū ­dement, this man y^t was healed preach­eth the power of God, and maketh ma­ny to wonder, to the ende wee mighte learne, that the reuealing of the truth, hath also his conuenient and due time. 21. And when Iesus was come ouer agayne by ship vnto the other syde, much people gathered vnto him, and hee was nigh vnto the Sea.

BV. The occasion of the third myracle or benefite, is foreshewed. E. Reade the 9. Luke. 8. of Math. Luke sayth, It came to passe when Iesus returned &c: the which our Euāgelist doth more plain­ly expresse in sayinge, And when Ie­sus was come ouer agayne. (Much People gathered vnto him) Luke hath:

The People receyued him: for they all wayted for him. As concerninge this verse and that which followeth in the 22. verse, reade the 9. of Math.

23. And besought him greatly saying my younge Daughter lyeth at the poynte of death, I pray thee come & lay thy hand on her, that she may be safe and liue.

(And besought him greatly) Luke the E­uangelist hath, Praying him that hee woulde come into hys House for hee had but one Daughter onely vppon a twelue yeares of age, and she lay a dy­ing. (Lyeth at the poynte of death) E. Or according to the Greeke texte: Shee is euen in extremity. Reade y^e nynth of Math. for y^t which followeth in y^e story vntill yee come to the 30. ver. 30. And Iesus immediately knowing in hymselfe that Vertue proceeded from him, turned him aboute in the prease and sayde: Who touched my Clothes? (Iesus knovvinge in himselfe that Vertue) As concerninge this power of Christe reade the 9. Chapt. of Math. (VVho touched my Clothes) M. Chryste is thronged of the multi­tude as the Disciples witnes, and yet notwithstanding hee sayth not that hee is touched: but as one voyde of sence he holdeth his peace at the thronginge which hee suffered of the people: ney­ther sayth he that any vertue went out of him. But so soone as this Woman came, who touched not his Body but the Hemme of his Vesture onely, and that lightly, he standeth still, and tour­ning him about he asketh who touched him, and hee sayth that hee felt vertue goe out of him. But what other thing is heere commended vnto vs than the excellency of fayth: that is to say, how stronge the teachinge of fayth is. For there is no mencion made that any vertue went from him at the touchinge of [Page 38] the multitude: but at the touchinge of this Woman it goeth out by and by.

31. And his Disciples sayd vnto him, Thou seest the people thruste thee, & askest thou, Who did touch mee.

(And his Disciple, sayd vnto him) M. Luke hath: But all men denying, Peter & they that were with him, sayd,

(Thou seest the people) Luke hath: Mai­ster the People thrust thee and vex thee, (And askest thou: VVho did touch me?) Luke hath: Some body touched me: for I knowe that Vertue is gone oute of mee: As touching this vertue and that which followeth vntill yee come to the 35. verse, reade the exposition of the nynth of Math. beginninge at the 22. verse.

35. While hee yet spake there came frō the Ruler of the Sinagoges house, certayne which sayd, Thy Daughter is deade, why diseasest thou the Ma­ster any further.

These messengers came as hee was talkinge about the Woman that was healed of her Issue of bloude, and they sayd, (VVhy diseasest thou the maister?)

Luke putteth down these words with­out any interrogation, thus, Trouble not the maister The 23. verse of this Chapter doth sufficiētly declare how weake the fayth of this Ruler was: but by the example of the foresayd wo­man which was healed by the power of Christe and the comminge of fayth betwene, it was somewhat erected: but now againe beaten downe by these messengers, and made weake. By the which example the triall of fayth is de­paynted vnto vs, as you may reade more at large in the 9. of Math.

36. Assone as Iesus heard the woorde that was spoken, he sayd vnto the ru­ler of the Synagoge: Be not afrayde, onely belieue. (Be not afrayde) M. The Ruler of the Sinagoge began to doubt, as appeareth by these words, which Christe woulde neuer haue vsed els. He execteth therefore his hope, & fayth by this consolation, which before began to quayle. Whereby wee see the loue and care of Christe in erecting & strengthninge the weake, and also y^t hee is not ignoraunte of our Infirmi­ties and temptacions: Wee see also y^t hee doth not neglect those that are his but increaseth the Fayth a new which they haue once conceyued of him, least so precious Treasure should pearishe. (Onely belieue) Luke addeth, And shee shalbe safe. What hee woulde haue him belieue it is euidente ynoughe by Christes owne woordes, which asked this question of the blynde men,Math. 9. Doe yee beleue that I am able to doe this? He putteth him in mynde therefore of that faith, by y^e which he might belieue that he was able to saue his daughter beinge deade. Hee sayth not simplely, Belieue, but, Onely belieue. By the which words hee playnely declareth y^t hee seeketh for nothinge sauinge onely fayth:Heb. 11. without the which it is impos­sible to please God.

As cōcerning the rest vnto y^e ende of the Chapter, reade the ninth of Math. beginning at the 24. verse, &c.

Chapter the sixt.

1. ANd hee departed thence and came into hys owne Country, and his Disciples followed him.

As cōcerning the exposition of this verse, Reade the exposition of the 53. verse of the 13. Chapter of Mathew. 2. And when y^e saboth day was come, he began to teach in the Sinagoge: & many that heard him, were astonyed and sayd: from whence hath he these things? And what wysedome is this that is geuen to him, & such myghty works y^t are wrought by his hands?

(And vvhen the Saboth day vvas come) BV. The Lord which came to redeeme and lighten the Worlde doth now agayne fall to teaching. Therefore y^e Church of Christe hath nothinge better then Doctrine. For it is the Foode of the soule, the rule of lyfe, and a light vnto our pathes. (From vvhence hath hee these thinges) That which Math. spake in fewe wordes,Math. 13 namely thus: Whence cōmeth this Wisdome & powers vn­to him, our Euangelist amplyfieth by many wordes in this place.

3. Is not this the Carpenter Maryes sonne, the Brother of Iames, & Ioses, and of Iuda, and Symon, and are not his sisters here with vs? & they were offended at him.

For this verse, the 4. 5. & 6. also, reade the exposition of the 13. of Math. be­ginning at the 55. verse.

7. And he called the twelue, and be­gan to send them forth two, and two, and gaue thē power agaynst vncleane spirites. (And he called the tvvelue) A. This place agreeth with that whych is in the 10. of Math. the 1. verse.

Luk. 10. Luke sayth that the Lord hauinge ap­poynted the seuenty Dysciples, sente them two, and two before him. (And gaue them povver agaynst vncleane Spirites)

These wordes are expounded in y^e first verse of the tenth of Math. Where al­so loke for the exposition of the 8. verse following.

9. But should be shoed with Sādales: and that they should not put on two Coates. (But should be shoed vvith Sandales) E. A Sandale is a kinde of Shooe a­mong the Grecians appertayninge to Women, y^e which, onely kept y^e soales of the feete from harme, and were tyed crosse the foote with narrow latchets. (And that they shoulde not put on tvvo Coates) Luke more playnely sayth: Neyther shall yee haue two Coates, Namely, one on, and another to carry. For the rest of this verse, and that which is cō ­tayned in the tenth, and 11. following, reade the tenth of Math. beginning at eleuenth verse.

12. And they went out and preached that men should repent.

(And they vvent out and preached) C. Math. declareth not what the Apostells did. Our Euangelistes Marke, Luk. 9. and Luke say that they went through that Pro­uince that they were appoynted: By whose words it doth euidētly appeare that the Office which Chryste then cō ­ted vnto th'Apostells was but tempo­rall and for a fewe dayes. For they say, that they went through townes & Cy­tyes: and there is no doubt but y^e very shortly they returned to their maister agayne: as it is sayd in another place. (That men should repent) Math. sayth y^t the Lord commaunded the Apostelles to preach that the Kingdome of Hea­uen was come.Math. 10. Luk. 9. Luke simply sayth that [Page 40] hee commaundeth them to preache the kingdome of God, and to heale y^e sicke. The same commaundement he gaue to the other seuenty Disciples, whom he sente before him to those places, whe­ther hee ment to come. But as it may appeare by this place, this also was added, that men should repent because (as Mathew hath) the kyngdome of heauen was come. And this was y^e ve­ry summe and principall poynte of the preaching of Iohn y^e Baptist, of Christ also and his Apostles, the which thing is dilligently to be noted.

13. And they cast out many Diuells, and anoynted many that vvere sicke vvith Oyle, and healed them.

(And they cast out many Diuell,) B. Where as Christe cōmaunded with y^e preach­ing of the kingdome of God to heale y^e sicke, to clense the Leapers, to rayse y^e deade, and to cast out Diuells, he did it to this end that this doctrine of life might by great signes bee commended to the whole worlde: with no lesse ex­cellency than the law was commended to the Iewes: and that it might also be declared that the kingdome of Christe doth bring sauing health both to body and soule. (And anoynted many vvith oyle) C. Here it may be demaunded,Obiecti. why y^e Apostells vsed to anoynte with Oyle, and to what ende, seeinge they had the gyfte of healing.Answer. Certayne learned mē say that it was a kynde of medicine:

And wee confesse that Oyle was very much vsed in those countreys: but yet there is nothing more vnlykely than y^t the Apostles vsed ordinary and Natu­rall remedies which mighte obscure the myracles of Christe. For the Lord did not make them cunning in the Art of healinge or of Phisicke, but rather commaunded them to doe myracles y^t thereby they might styrre vp all Iew­ry. Wee do determyne therefore that this was a visible signe of spirituall, & inuisible grace, by y^e which they decla­red that health did proceede from y^e se­cret power of God of which they were mynisters. For in the time of the lawe the grace of the spirite was common­ly figured by oyle. But how preposte­rously and out of all order haue they imitated the Apostelles, which haue brought and established in the Church a continuall order and ryte of anoynt­ing the sicke, seeing that Christe gaue the gyft of healing to his Apostelles, not that they should commit the same as by righte of Inheritaunce to their Posterity, but that it mighte bee for a time a seale of the doctrine of the Gos­pell.An abuse of Christs miracles by the Pa­pists. And at this day the foolishe igno­rance of y^e Papistes is very ridiculous which say that their stinkinge anoynt­ing is a Sacrament, by the which they bring those that are almost deade to y^e graue. A. They abuse also the com­maundement of Iames, which sayth, Is any diseased among you? Iames. 5. let him call for the Elders of the Church and let them pray for him, and anoynte him vvith oyle in the name of the Lord.

14. And king Herode heard of him, Math. 14. a Luke. 9. b. (for his name vvas spread abroade:) and hee sayd, Iohn Baptist is rysen a­gayne from the deade, and therefore mighty vvorkes doe shew forth thē ­selues in him. (And king Herode heard of him) A. By the wordes of Mathew and Luke these wordes are thus to bee framed, At that time Herod the king heard of the fame of Iesu, and all that he did. Our Euangelist, in steede of these words, (the fame of Iesu) hath His name vvas spread abroade. But these things are expounded in Math. Chrysostome sayth, that this fame of Iesu was not knowne to Herode at the first beginning of myracles, but longe [Page 41] after, namely, shortely after the death of Iohn.

(And hee sayd, Iohn Baptist is rysen agayne from the deade) The same words hath the Euangelist Mathew.

But Luke seemeth to disagree say­inge, And hee doubted, because it vvas sayd of some that IOHN vvas rysen from the Deade, and of other some that ELIAS appeared: and of some others, that some of the olde Prophets was risen. And Herod sayd, Iohn haue I beheaded: But vvho is this of vvhom I heare such thinges?

But these places may easely be re­consiled if wee say that HERODE firste of all contrary to the expectacion of others, spake these wordes which LVKE hath, So soone as hee hearde of the Fame of IESV: But after­warde the power of Christes Myra­cles beinge corroborated and confir­med, that hee fell into their Opinion which sayde that IOHN was rysen from the deade, and that he spake those thinges which are written by our E­uangelists S. Mathewe and Marke, the which is most likely.

As concerninge these verses, reade in the 14. Chapter of S. Mathew.

15. Other sayd that it is Elias. Some sayd that it is a Prophet, or as one of the Prophets.

16. But vvhen HERODE had heard of him, he sayd, It is IOHN, vvhom I beheadded: he is rysen from death. 17. For HERODE him selfe had sente forth His ser­ [...]ants. and layde handes vppon IOHN, and bounde him in Pryson for Herodias sake his brother Philips wife, because hee had maryed her.

18. For IOHN sayd vnto HEROD, [...]enit. 18. d [...]nd 20. d It is not lawfull for thee to haue thy Brothers Wyfe.

19. Therefore HERODIAS layd wayte for him, and woulde haue kil­led him: but shee coulde not.

20. For Herode feared Iohn, knowing that hee vvas a iust man, & holy, and gaue him reuerence: and when hee heard him hee did many thinges, and heard him gladly. B. There is no doubt but that Iohn moued and admo­nished Herode in due cōuenient time, and that not without hope of Fruite. Least that any man should thinke y^t he gaue that which was holy vnto dogs, the which may bee gathered of those things which our Euangelist here de­clareth, But when wee reade that he [...] reprehended the adultery of Herode, let vs not thinke that hee reprehended not other vices: But this was y^e most notable vyce. For hee would easely, & willingly haue suffered other vices to bee reprehended, but this was so odi­ous that hee could in no wyse beare it. Notwithstandinge wee see somewhat in Herode worthy of prayse: For he re­uerenced Iohn, hee did many thingesing taught of him, hee willingly heard him: the which truly were not y^e signes of one past hope: for they that are such will easely contemne God and his my­nisters. There are many Reprobates which will not heare one woorde, but this man heareth wyllingly neyther doth hee heare as manye are wonte, which are delighted as if one shoulde tell mery tales: no, this man did ma­ny thinges as hee was taughte. Howe many are there at this day which are worse than Herode, which doe not one­ly contemne the mynisters which lyue, but the Apostells and Prophets also? How many do tremble, if mencion on­ly bee made of God? Howe many are there which heare, & receiue no profit. And although Herod had these affecti­ons, yet notw^tstāding he abstayned not frō Iohn: whō he had killed before his byrth day, had not y^e feare of the People stayed.

[Page 42] 21 And when a conuenient day was come, that Herode on his byrth daye made a supper to the Lordes hye cap­taines, and chiefe estates of Galile: ‘(And vvhen a conuenient day vvas come)’

M. The Adulterers seeking al mea­nes possible to slay Iohn toke his birth day of Herode, for a conueniente time to bryng her wicked purpose to passe. For the subtil and crafty womā knew y^e dispositiō & nature of Herode. More ouer she knewe y^e maner & luxurious bāquetting y^t should be on y^t day, in so­much that shee hoped that y^e same day would bryng great occasion to finyshe her purpose. Read in the 14. chapter of Mathewe for that which followeth in this Chapter til ye come to the 30. verse.

Math. 10 Luke. 9. 30 And the Apostles gathered them selues together vnto Iesus, & toulde hym all thinges, both what they had done, and what they had taught.

The Euangelist Luke hath. And the Apostles being retourned toulde him all that they had don,

The Apostles were sente to preache; but being now returned they gather themselues together vnto Iesus, and and to declare what they had done and taught. For recourse must alwais bee had vnto Chryst, from whome all thin­ges do come. To this Christ we must bryng all that we haue to be tryed. He which desireth to please the worlde, & forgetteth Chryst his head, he shal al­together forsake his calling. Neither must any thing be attributed vnto vs, if any thinge by vs be brought to good passe, but all prayse & glory must begeuen vnto Chryst, who worketh in vs, & by vs al good things.

31 And he sayd vnto them, Come a­lone out of the way, into the wilder­nes, and rest a whyle. For there were many commers and goers: and they had no leysure so much as to eate.

Mathew in his fourrene Chapter saith that Christ went therfore aparte because he heard that Iohn was behedded by Herode: but oure Euangeliste sayth, that he went out of the way, that his Disciples might rest for a whyle from y^e trouble which they had by the recourse of the people. Bothe of them truly speake rightly. For it is no ab­surdity to say that there many causes of one deede, so that they be not cōtra­ry one to the other. In that cause wherof Mathew maketh mention, wee are taught to auoyde the mad fury of the wicked for a time, and to geue no oc­casion to set the same on fyre.

It is lawful to flie from the wicked which are ready to murther that af­terwards more profit may be brought to the godly by our ministery.Math. 12. Euē so Chryst at this time fled, or wēt apart from Herode, because the time of hys death was not yet come. As touching the cause which our Euangelist Mark bringeth the humanity of Chryst is to be considered, who knowing the imbe­cility of his disciples, & the yrksomnes of continual labour, gaue the space and time and space to rest them.

32 And hee went by Ship out of the way into a desert place.

B. He wente out of the way by Shyp ouer the Sea of Galile which is the Sea of Tiberias, that is to say, y^e Lake of Genesar, as S. Iohn wryteth. Luke saith, that he went aside into a solitary place, nie vnto the City which is called Bethsaida, when as notwithstandynge on the other syde of the shore which lay ouer agaynst this city. The Lord mul­tiplyed the bread: because our Euange­lyst wryteth about the end of this chap­ter. that the Lorde commaunded hys Disciples to goe ouer vnto this Citty whyle he sent away the people. Wher­fore it is necessarye that either Luke [Page 43] Luke speake of the place in the whych the Lord taught before he sent them o­uer the Lake, or else that the Deserte was called Bethsaida, and that it was beyond the Lake.

But he had not much rest, for by, & by, they came to him on foote out of all Cities. As concerning the verses .33.34. and 35. Reade the 14. of Mathew beginning at the thirtene verse.

36 Let them departe that they may goe into the Countrey round aboute and into the townes and buye them Bread, for they haue nothing to eate. B. According to the maner of the He­brewes the Euangelyste hath put in thys word bread for foode or meate.

For the Euangelist Mathew hath: y^t they may buy them foode.

The desyre of this people, to heare Chryst, is to be noted, with the whych the People were so inflamed that they desired the same more then Meate.

Where the grace of Chryste truelie is felte, all things are despysed in comparison of that. The Euangelist Luke addeth: Because we are in a Deserte place.

37 He answered and sayd vnto thē, geue yee them to eate. And they said vnto him, shall wee goe and buy two hundereth penyworth of Breade and geue them to eate.

As concerning the exposition of this Verse, the 38. and the 39. also reade in the 14. Chapter of S. Mathew, begin­ning at the 16. Verse.

40 And they sate downe here arow and there arow, by hundreds, and by fiftyes.

E. Heere is to bee noted the obedy­ence of the People, in sitting downe so orderly, a hundred in one row, and fifty in another according to the conuenient aptnes of the place.

As concerning the 41. and the 42. ver­ses, read the 14. Chapter of Mathew.

43 And they toke vp twelue bas­kets full of the fragments, and of the fishes.

The Euangelist S. Iohn addeth, And when they were satisfied, he sayeth to his Disciples, gather vp the fragmēts which are left, least any thing be loste. They gathered vp therefore, and filled twelue baskets full with Fragmentes of the fiue Barly loaues. Read the 14 of Mathew for this verse, and the 44. following.

45 And straight way he constrained his Disciples to goe into a Ship, and to goe ouer the sea before into Beth­saida, while he sent away the people.

B. So before we reade, that when he had shewed his Deuine power, & was exceedingly troubled with y^e multitude of People, hee soughte to escape for a time. For he cared not, neither would he haue the Carnall commendation of the People, he rather sought to haue men hunger after the word of GOD And in Iohn the very cause in deede is declared why he sent away the people. For this he writeth: Iesus therfore whē he knew that they would come & carry him away, to make him a kinge, went away agayne alone into the moūtaine. Hee would not haue an earthly kynge­dome which was the heauenly Kyng, and at this present he would be sene in the forme of a Seruaunte, not in the forme of a King.

Reade for this Verse, and for the exposition of the 46. followinge in the 14. of Mathew.

47 And when euen was come, the Ship was in the middest of the sea, & he alone on the Land.

S. Iohn hath, And when Euen was [Page 44] come, his Disciples went downe to the Sea, and gate vp into a Ship, & went ouer the Sea towardes Capernaum, And it was now darke, and Iesus was not come to them. All the reste of thys story vntill the 52, Verse with the ex­position thereof is contayned in the 14. of Mathewe before, beginning at the Verse vnto the 32. Verse.

52 For they vnderstoode not what was done of the Loaues because their heart was hardened.

(For they vnderstode not) 2. That is to say. They forgate so great a myracle which the Lord had done for them euē of late, when hee fed fiue and twentye thousand, with fyue Loaues. And hee doth as it were shew a reason why the Disciples were so out of measure a­frayd. Whereby we learne that y^e faith of many men is very slow and fearefull. But the Lord suffered his Disciples to fall away, to be ignoraunt, and to be infirme in many things, least the weak that should be afterward in the church should be discouraged whēthey should see the chiefe Apostles to haue so great infirmity.

But these thinges only pertayne to the Disciples of Chryst, that is to say: to those which heare his word, & cleaue to the same, and follow it: not to those which heare not his worde, or whych persecute his word. As concerning the Verses 53. and 54. Reade the exposi­tion of y^e fourtene chapter of Mathew. 55 And ran forth throughout all the Region round aboute, and began to carry aboute in Beds, those that were sicke thyther, where they heard that he was.

BV. Chryst is the sauioure of all men. Therefore he doth not onely deli­uer his Apostles which are in daunger in the swelling waues of the Lake: but he cureth the Diseases of all Men, of all those I say which come vnto hym by Faithe. The Benefite that Chryst did to the woman that had the bloudye issue was nowe well knowne: Nowe therefore they desire to touche and it were but the Hemme of his Vesture. By the which thinge the Garmente of Chryst is not commended vnto vs, but his great power, and the faythe also of the other in him. B. In that the sicke are brought vnto the Lord from euery place, they declare him to bee the Sa­uiour which is specially delighted to helpe those that are afflicted, and in mi­sery.

After the same maner truly oughte so many of vs as haue Chryst to ende­uour our selues, that many may know that wee haue him, to the end, all that are diseased may come also as well as we to him for helth. For we are here­by taught to haue a care and loue to­wards our brethren as well as to our selues.

56 And whethersoeuer he entred in to townes, Cities, or Villages, they layd the sick Folkes in the stretes, & prayed him that they might touche and it were but the Hemme of hys Garment. And as many as touched it were made whole.

(But the hemme of his garment) As concer­ning the touching of the Hemme of his Garment read the ninth of Mathew. (And as many as touched it vvere made vvhole)

And so many as touched Iesus were made whole, of what disease soeuer it were, that they had. They belieuinge touched the Hemme of his Vesture, which was geuen afterwarde to them which crucified him, and they were cu­red of theyr bodely diseases: how much more ought all men to indeuour them­selues to touche Iesus himselfe with theyr mynd, and to be healed of the dis­eases of the same. Touching doth pro­fite [Page 45] nothing at all without fayth, they touched the bare body of Chryst whych strycke him on the Face, which bounde him, which scourged him, which nay­led him to the Crosse, and yet for all that thys touchinge did profite none of them all, hee whych readeth the Gos­pell: toucheth Iesus: but hee whych readeth it negligentely doth touch Ie­sus in vayne.

Chapter the seuenth.

1. AND the Pharisies came toge­ther vnto him, and certayne of the Scrybes which came from Hieru­salem.

BV. To the Disputacion, as con­cerning the word of God, and sounde Doctryne is added the treatyse of the Traditions of Men. A. All the whych are expounded in the fiftenth of Ma­thew.

2 And when they saw some of hys Disciples eate Breade with common (that is to say) with vnwashen handes they found faulte.

A. Note heere that common handes are expounded by the Euangelist him­selfe to be vnwashen handes.

3 For the Pharisies and all the Iewes excepte they wash their hands ofte, eate not, obseruing the traditions of the Elders.

A. Here wee see what the Traditions of the Elders are, namely those things which are added to the words of God. 4 And when they came from the market except they washe they eate not. And many other things there be which they haue taken vpon them to obserue, as the washinge of Cuppes, and Pots, and brasen vessels, and of tables.

Namely where thinges are accusto­med to be soulde, where also they wer constrained to touch, and to talke with the Gentiles, and to handle some vn­cleane thinges: and therefore they dyd throughly wash themselues.

Hereby wee see that God was not the author of these traditions, but the El­ders: Further wee see that the People toke vpon them to keepe them of theyr owne Voluntary wyll withoute con­straynte. And therefore Mathewe also calleth them the Traditions of the Elders.

As touching the exposition of the 5. Verse followyng. Reade the 15. of Mathew, beginning at the second verse.

6 He answered and sayd vnto them Surely Esaias hath prophecyed wel of you Ypocrites, as it is written: Thys people honoreth me with their Lyps but their Heart is farre from me.

BV. By these Words Christ con­futeth the Traditions of men, prouing by the Testimony of the Prophet, that they do nothing pertayne to the Wor­ship [Page 46] of God, and that they please not God which obserue the Traditions of men yea, that these Traditions do hin­der the worship of God: and do brynge a rertayne neglecting of Gods worde. B. As if he should say, yee declare by your deedes that Esay did truly & iust­ly prophecy of you Hipocrites which abroad haue a shew of holynes, when ye bee full of Iniquity. By y^e whych Prophete the Almighty God cōplay­neth on this wise, saying this people honoreth me with theyr Lffppes, but their heart is farre from me. As con­cerning the rest that concerneth thys Verse, and the seuenth Verse follow­ing, read the 15. of Mathew.

8 For yee laye the Commaunde­ment of God aparte, and obserue the tradition of men, as the washynge of Pots, and Cups, and many other such like things ye do.

A. By these words the Euangelist declareth that which Mathewe also saith. Wherefore do ye also transgresse the Commaundemente of God, for your owne Traditions, that is, that ye may keepe the Tradition of men. For that which concerneth the 9. verse fol­lowing, read the 15. of Mathew.

10 For Moses sayd, honour thy fa­ther, or Mother, and who so curseth Father and Mother, let him dye the death.

BV. He proueth by a moste Euy­dent Example, that humane lawes do make the lawes of God, to bee forgot­ten. In stead of this which Marke hath For Moses said, y^e Euāgelist Mathew hath. For God cōmaunded. The which is asmuch, as if thou shouldest say, god gaue this Law by Moses. By these words we are taughte, that they are Gods words and commaundementes, which Moses commaunded & taughte.

As concerning the eleuenth Verse following, read in the 15. Chapter of Mathew. And for the word (Corban) let him read the 6. Verse of the 27. of Mathew.

12 And fo yt suffer him no more to doe oughte for his Father, or Mo­ther.

E. As if he should say, hee which casteth money into the Treasury, to him you say, that he needeth not bestow a­ny thinge on his poore Parentes, be­cause he hath sufficiently fulfilled the commaundement of God: and in the meane time he make the parentes so affrayde that they dare not aske that thae of their Children which seemeth once to be gieuen vnto God, least they should make themselues guilty of sa­criledge.

13 And make the worde of GOD of none effect through your own tra­dition, which ye haue ordeined: and many such things do ye.

A. That is ta say ye lading the people with your owne constitions, brynge to passe that they neglecte the holy com­maundements of God, as things worn out and abrogated.

BV. These words haue theyr Emphasis, and force. For least any man should restrayne the words of the Lord to this only example, he comprehendeth all o­ther things lyke vnto this. We muste take heede therefore of all the traditi­ons of men, and must shunne all those which agree not with the worde of god. As concerning that which followeth from the 14. verse, vntill ye come to y^e 32. Verse. Read in the 15. Chapter of Mathewe, beginninge at the tenth verse, &c.

32 And they broughte vnto hym one that was deafe, and stambred in hys speache, and prayed him to put hys hand vpon him.

BV. Heere is another benefite added heere, by the which the power & good­nes of God is declared, faythe also is commended, by which wee are made partakers of heauenly things.

C. Our Euangeliste Marke onely maketh mention of this History. The order of the History is this. As y^e lorde was goinge to the Sea of Galile, they brought vnto him this deafe, and dumbe man, to whome Christ restored his spoach and hearing. The fame of this dumbe man that was healed styr­red vp many. Wherfore Mathewe in his 15. Chapter sayth: And ther came to him much people bringing with thē the lame, the blynd, the deaf, & y^e dūbe.

By the places going before, it mao be gathered. Wherefore they prayed him to lay on his handes. For the lay­ing on of hands was a solempne signe of consecration, by y^t which also y^e gifts of the holy ghost were exhibited: And there is no doubte but that our Saui­our Chryst did oftentimes vse this ce­remony. For these men asked nothynr of hym but that which they knewe he had alway vsed hythereo.

33 Then hee tooke him aside from the Multitude, and put his fingers in his eares, and did spitte, and touched his tongue.

C. In that Chryst taketh the deafe man aside from the multitude, hee dyd it partely to shew y^e standers by, whith as yet were but rude witnesses) y^e glo­ry of his deity a farre of, and partelie that he might pray the more earnestly without molestation of the people.

C. Chryst heere vseth an other signe, beside the layinge on of handes, for hee layeth his spittle on the tongue of the Dumbe man, and putteth his finger into his Eares. The onely layinge on of his Hands truly had bene effectuall inough, yea, he could haue don it with becke as it were, and neuer haue styr­red his finger, but it is manifest that he vsed signes as time and place offe­red oecasion for the profit of men. For now he laying Spittle on the Tongue ment to declare that he onely gaue po­wer to speake, and putting his fynger into the Eares, he taught that it is proper office to boare and open the eares of the Deafe. For it shall not be neede full for vs to flie vnto allegorys, as some doe, who thereby bryng nothydg sounde or perfecte, but doe as it were dally with the Scriptures.

34 And looking vp to heauen, he sighed and sayde vnto hlm Ephatha, that is be opened.

C. In that hee looked vp to heuen and sighed it was a signe of avehemēt affection. Whereby we may se what a singuler loue hee bare vnto men, for whose miseryes hee so greately sorow­ed. Buc hereby he sheweth the greate power that he hath in correcting al vi­ces, and in restoryng of health, whē he simply commaundeth the tongue and the eares to be opened, saying.

Z. Ephatha, is, the imparatyue, or commaunding moode in the Chalde tongue, which signifieth, be thou ope­ned, that is to say haue thou or receiue thou open or hearyng eares, & a leuse Tongue C. The Euangelist Marke doth not without cause put down the Chalde word, but that it might bee a witnes of the Deuine power of christ

BV. And further that we myghte know that the Lord vsed no wordes of Inchauntement inhealing Dyseases. For hereby euery man may nowe ga­ther that the vertue of healynge was [Page 48] not in the wordes, but in the power of Chryst, which had his proper effect in all things that he commaunded.

35 And straight way his eares were opened, and the string of his Tongue was loused, and he spake playne.

A. The cyrcumstance of the time doth not a little set forth the power of oure sauiour Chryst.

36 And he commaunded thē that they shoulde tell no man: but howe­much soeuer he forbad them, y^e more a greate deale, they published it.

C. Certayne interpreters wrest thys commaundement diuersly, and to the contrary parte, as thoughe Chryste of purpose had pricked them forward to­celebrate the fame of his miracle, not withstanding the simple and true meaning therof is, that he would not haue had it published vntill a more fit, and conuenient time.

Wherefore there is no doubte but that theyr zeale wanted the more dys­cretiō, for that they make somuch hast to speake, being commaunded to Sy­lence. Notwithstanding it is no mer­uayle that men vnacquainted with the Doctryne of Chryst, were rashly mo­ued to doe that which they shoulde not. Howbeit Chryst maketh that to turne to his glory which they rashly attem­pted. Because the miracle was known and all that region despysing the Au­thor of heauenly giftes was made void of excuse,

37 And were beyonde measure a­stonyed, saying, he hath dō al things well, Hee maketh both the deafe to heare, and the dumbe to speake.

C. The Euangeliste Mathew af­ter he hath gathered many Myracles, hee addeth at the length this little sen­tence, namely that the people meruei­led and praysed the God of Israel, be­cause God shewinge his power by vn­wonted meanes renewed the memorye of his couenaunte.

But our Euangelist hath.

In the which wordes, there semeth to be an Antithesis, or comparison.

For, because the rumor of Chryst was diuers, the people seeme to say y^t they are euill disposed which speake euil of his deedes, when they rather deserue prayse then reproche. And we knowe: by the sence of nature, that there is no­thing more vnmeete, then to enuy and calumniate benefits that are bestowed of good will.

C. The Lord is not slowe, neyther doth he differre hys benefites. Chryste taketh not a longe time as commonlye Phisitions doe, to heale diseases, but doth it quickely and out of hand. Here uppon it is sayd, he hath done all thin­ges well, no man can speake euill of his doinges.

Chapter the Eyghte.

1. IN those Dayes when there was a very greate company, and had nothing to eate. Iesus called his dys­ciples to him, and sayd vnto them.

Bu. Our flesh alway standeth in fear that it shall want at some tyme those things which are necessary for the bo­dy. Whereuppon it commeth to passe that many neglecting the woorde of God, and Holy Exhortations, set all theyr mynde vppon gaine, and how to encrease theyr substance. But y^e Lord Iesus doth openly teach that nothing shalbe wanting at any time of thynges necessary and pertayning to the Body to those that seeke after the worde of God, and lyue in sincere Godlinesse. And beside that, the soule of the iuste man shall not hunger for euer.

For the reste that concerneth thys Verse, and the residewe following vn­to the twelfth verse. Read the 15. cap. of Mathew.

12 And when he had sighed deepe­ly in his Spirite, he sayth. Why doth this Generation seeke a signe. Vere­ly I say vnto you, there shall bee no signe geuen to this Generation.

Read the 16. Chapter of Mathew beginning at the third Verse.

The Euangeliste Mathewe hath, the wicked and Adulterous Nation requyreth a Signe, but there shal no Signe be geuen to them.

As touching the Exposition of this Verse, and the Verses following vnto the 22. Verse. Reade the sixetenth, of Mathew.

22. And he came to Bethsaida: & they broughte a blynde man, to him, and desyred him to touch him.

A. This was a City of Galile, Iohn .1. of y^e which, Peeter, Andrew, and Phillip the Apostles were.

Only this our Euangeliste Marke maketh mention of this miracle.

23 And he caughte the blynde by the hand, and led him out of y^e towne, and when he had spit in his Eyes, and put his hands vpon him, he asked him if he saw ought.

A. As Chryste tooke the deafe, and dumbe man aparte from the multy­tude (wherof before mention is made) so now he being aboute to heale this man leadeth him out of the towne, to y^e ende the rude, and such as were vn­meete witnesses mighte not behoulde his glory.

C. It seemeth that Marke made mē ­tion of this miracle, omitted by y^e rest specially for this Circumstance, name­ly, because Chryst restored not sighte vnto the blynde in a moment or at a sodayne, but by litle and litle, and wyth circumstances. The which is likely to he done, that he might geue vs a lesson in this man of his free Dispensatiō, & that he is tyed to no thing, but that he may shew his power by what meanes he will. He doth not therefore so opē the eyes of the blinde, that they should by and by be able to do their office, but doth geue vnto them an obscure & con­fused sight. After that by the other lay­ing on of hands, he maketh them to se perfectly.

[Page 50]At the first touching this blynde man (as we sayd euē now) saw not perfect­ly. For the Lord ment that hee shoulde feele after a sort his power bestowing the same by litle and litle, no doubt to to this end, that by the benefite recey­ued he might more certainly and fully acknowledge him to be the Sauioure. Howbeit he obserued not one manner of healing: teaching thereby that wee should simpely commit our selues to his goodnes, not appointing vnto him how and after what maner he shal help vs with his grace. For hee doth not geue vs all things at the first, to y^e end he might the more inflame our desire as no doubte the mind of this blynde man was set on fire, when he saw that he was somwhat holpē. And he which knew all things asketh the blinde whether he saw any thing, not so much for himselfe, as for the others sake, and for our sakes also.

24. And hee looked vp, and sayd: I see men, for I perceiue them walke as if they were trees.

C. The blynd man was asked, for the Disciples sake, that they myghte know that somewhat was now geuen to him, but as yet the beginning of y^e healing was very smale. He answereth therefore that he seeth men, because he saw some walking, which are vpright like vnto trees. By the which wordes he doth plainly confesse that as yet hee hath not a cleare sight, seeing he could not discerne men from trees, yet not­withstanding hereby he declareth him selfe to haue some sight.

25 After that he put his hands a­gaine vpon his eyes, and made hym see, and he was restored, and saw eue­ry m n clearely.

BV. The Lord layeth his hand a­gaine vpon the sicke mans Eyes, that that he might fully and perfectely re­store him, and hee by, and by, seeth all things plainely. For the workes of the Lord are most perfect.

26 And he sent him home to hys House, saying. Neither go into the towne, nor tel it to any in the town.

C. In that Chryste suffereth hym not to retourne to Bethsaida (where y^e miracle might haue had many witnesses) some thinke that it was done, be­cause Chryst in depriuing the inhabi­tants of that place of his grace, mente to plague them, Whatsoeuer y^e cause was, this is certaine that he did not y^e miracle to the end it should be buryed in silence for euer, but he would haue it to lye hid with other miracles also, vntill the Sinnes of the world beinge put away by his death he was assēded into the glory of his Father. As concerning the exposition of y^t which follow­eth from this verse, vnto the 31 verse, Read the 16. of Mathew, beginninge at the 13. Verse.

31. And hee began to teache them how that the Sonne of man must suf­fer many things, and be reproued of the elders, and of the hie Priestes and Scribes, and be killed, and after three dayes rise againe.

(And he began to teach them) A. The E­uangelyste Mathewe speaketh more plainely saying, y^t he must go vp to Ie­rusalem, & suffer many things of y^e El­ders. So y^t in stede of (he) our Euan­gelist hath the son of man.

(And after three daies rise againt) The E­uangelyst Mathew hath, y^e thyrd day, y^e which words are al one in effect with y^e which our Euangelist hath. As cōcerning the exposition of that which followeth vnto y^e 38. verse, read the 17. of Mathewe, the 22. verse, and the 16, of Mathew, the 24. verse.

38. Whosoeuer therefore shall be ashamed of me & my words, in this adul­terous [Page 58] and sinfull generation of him also shall the son of man, be ashamed when he commeth in the Glorye of his Father, with the holy Angels. These words are expounded in cap. 10 of Mathew, and in the 33. Verse.

Chapter the 9.

And he said vnto them, verely, verely, I saye vnto you there be some of them that stande here which shall not taste of death till they haue seene the Kingdome of GOD come with power.

For the Exposition of this Verse. Reade the 16. Chapter of Mathewe, beginning at the first verse.

2. And after sixe Dayes Iesus ta­keth Peeter and Iames and Iohn, and leadeth them vp into a hie moūtaine out of the way alone, and he was trāsfigured before them.

A. Read cap. 17. of Mathew.

S. Luke wryteth that he wente vp, into a mountain to pray, & y^t as he was praying his coūtenance chaunged. As concerning y^e 3. verse, read y^e 17. of Ma.

4 And there appeared vnto them Elias with Moses: & talked with Iesꝰ

A. How these twoo appeared, wee haue shewed in the 17. of Mathewe y^e 3. Verse. (And they talked vvith Iesus.) Of what they talked, S. Luke sheweth in y^e 31. Verse of his ninth Chapter.

As touching that which followeth vn­to the 8. verse, read the 17. of Math. 8 And sodainely when they had loked roūd about they saw no mā more then Iesus only with them.

A. The Euangelist Mathew hath. And when the Disciples had hearde these things they fel on their face and were greatly afrayd. But when they had lyft vp there eyes, they sawe none saue Iesus onely. As concerning the ex­position of that which followeth vnto the 14. verse, read in the 17 of Math. going before.

14 And when he came to his Dis­ciples hee sawe much people aboute them, and the scribes disputing with them.

A. The Euangelist Mathew in his seuentene Chapter maketh mentiō of this miracle. But Luke saieth that it happened the next day after y^e Chryst was transfigured in the mount.

(He savv much people.) The Scribes in y^e absence of Chryste, knowing the Simplicity and ignoraunce of the Discy­ples, went about accordyng to y^e man­ner of all Ennemies, to make them a iesting stocke to the people.

(And the Scribes disputing vvith them) These proude Scribes not daring to dispute with Chryst, who oftentimes had put them to Sylence by the Instigation of Sathan, set vppon the Discyples and that before the Rude and Vn­learned Multitude, who by their So­phistications myght easely bee decey­ued. This is alwayes the Practyse of Sathan to make assault, where the houlde is most weake: and to thys hee marcheth forward his Souldiers.

[Page 52]They thought y^t by this meanes they might obscure the glory of Christ, and of his doctrine, if the Disciples could not answer exactly vnto al thinges, or if they might make some part of y^t in­firmity of the Disciples manifest be­fore the people. And as it may appere by this our Euangelist, their disputa­tion was about casting out of deuils, and of the power of Chryst, which hee had geuen to his Disciples to exercyse in his name: as may be gathered by y^t which is written in the 17. Verse follo­wing. By which it is euidente that the disputation was about this, that y^e dis­ciples could not cast out a diuel in cal­ling on the name of Chryst, the which they had oftentimes dō before. What may we thinke that the Scribes sayd here? Certainely there is no doubt but that they directed all their Argumēts against the glory of Chryst, as that he cast out deuils, & healed the sicke not by the power of God, but by the po­wer of the Deuill, And that therefore he could not now heale this Lunatyke person. As if they should say: Ye boast that ye haue power to doe Myracles, now shew it if yee haue it. But seeing yee can do nothinge, it is apparaunt i­nough that neither ye, nor your May­ster can do any thing.

15 And straight way all the people when they behelde him were ama­sed, and ran to hym, and Saluted him.

B. In these wordes, the greate Au­thority which Chryst had amonge the people, is noted. For the Euangeliste sayth, that they ran to him. and Salu­ted him.

He had this reuerence both for his doctrine and life also. C. Hereby it appea­reth that many of those which wer present at this disputation were not euyll affectioned towardes him, because so soone as they see him, they salute him, yea: and his presence doth cease y^e rage of the Scribes, because whē they wer asked whereof they disputed, they held theyr peace. For it followeth.

16 And he asked the Scribes: what dispute ye, among your selues,

B. The Lord suffered his Disciples here to be not a little confounded, be­cause they could not cast out the deuil. Notwithstanding he came to them in time, least they seming to be ouercome by the Scribes, should not only bryng shame and reproch to themselues, but also to the Gospell which they prea­ched.

But theyr owne vnbeliefe was the cause of al the Ignominy whych they suffered.

Let vs therefore at all times bold­ly trust in the Lord, and he will neuer suffer vs to be confounded: For by vn­beliefe the glory of the Father is hyn­dered.

As concerning that which followeth vntill ye come to the 20. Verse. Reade in the seuentene Chapter of S. Ma­thew.

20 And they broughte him vnto him, and when he saw him, straight way the Spyrite tare him, and hee fell downe vppon the Grounde wal­lowing.

C. Heereby we see that the presence of God oftentimes, when the time of manifesting his grace is come, dothe make the Deuill to rage. For althou­ghe hee seeth that he is not equal with God, yet notwithstanding hee seeketh to resiste him asmuch as he can, Eue­ry man by experience knoweth what great difficultye there is in ouercom­ming temptations, when he feleth the God: the which temptations truly the wicked do not feele. Notwithstanding [Page 53] sometimes he doth so raigne that hys kyngdome doth not appeare. Let euery man way and consider with himself how long time he hath bene vnder Sathan, when he liued in Superstitions. The nearer that Chryst commeth, the madder is the Deuil, a manifest profe wherof we haue in this history. Who would not haue sayd, seeing the deuill so to rage. What profite hast thou in brynging thys thy son.

This man is commonly a prouoca­tion to the Deuill to make him more mad: but we may not iudge by the be­ginning we must alwayes waighte for the ende. For at the firste, the Chylde was torne and rente,Iohn 2 but after that he was deliuered. When Chryst cōmaū ­ded to fill the vessels with water, who woulde not haue sayd that it had ben a ieste, as though the Water had bene the better in them, but the purpose of the Lord was not yet knowne. To the ende therefore the Deuill might hyn­der the fayth of the Father, and moue the people to the hatred of Christ, he raged the more behemently and tare y^e Chylde.

After the same maner Sathā pric­ked Pharao forth to oppresse the Peo­ple of Israell more and more before theyr departure out of Aegypte, and also to brynge them to desperation, & to make them enuy Moses, and Aaron the seruants of God.

21 And he asketh his father, hovve longe is it ago, since this came vnto him? And he said of a Chylde.

A. Chryst demaundeth this questi­on, as though he were ignoraunt who knoweth notwithstanding all thynges before they come to passe.

C. If hee had this Disease from his infancye, it is certayne that it was not a punishment layed vppon him for any sinne that he had committed, but rather the secrete Iudgemente of God. It is most certaine truly that e­uen the very infants so soone as they come forth of the mothers womb are guilty before God: but the punishmēts of God haue oftentimes secrete causes and that to proue our obedience, & we cannot more iustely honour God, then if we reuerently & modestly adore hys iustice, when it is hydden from vs, we know what Chryst sayde in an other place. Neyther the blynd man, neither his Parentes haue sinned, that he should be born blynd.Iohn 9. He denieth blindnes to be a punishment for sin: and yet notwithstanding it is certayn that he was not innocent.

22 And oftentimes he casteth hym into the fyre, and into the water, to destroy him, but if thou canst do any thynge, haue Mercy on vs, & helpe vs.

A. Hereby we may gather, y^t thys Chylde was preserued by the grace of God from a thousand Deathes: And further, that Sathan can not do what him lysteth. For seeing hee is a mur­therer from the beginning, hee seketh by and by to kill those, vppon whome he hath any power.

But truly the Lorde of Hoste doth restrayne this his cruel tyranny.

The which wee may euidently so in Iob, and in diuers others.

C. We do see heere how litle honour he doth attribute vnto Chryste, for he thinking him to be some Prophete, whose power might be lymitted, hee commeth vnto him doubtfully. But truly the first Foundation of Fayth is to imbrace the immesurable power of God.

23 Iesus sayd vnto him th [...] thing if thou canste belieue, all thyngs are [Page 54] possible to him that belieueth.

C. Because the Father of y^e chyld thought nothing of Chryst more then of a man, his false Opinion is correc­ted For it was necessary y^t his Faithe should be framed, so that it might bee capeable of the grace which hee desie­red. For this exception of Chryst (If thou canst belieue) is as much as if he had sayd: Thou prayest me to helpe if I can, but truly thou shalt finde in me a bottomles well of Vertue, if so bee thou bringe with thee a Buckette of Faith bigge inough to draw the same. To the ende therefore thou shouldest not doubte but that I can, I requyre of thee thy Fayth. If thou haste not y^e which thou demaundest, the faulte is in thee, not in mee. And heere a verye profitable Doctrine may be gathered which shall Generally pertayne to vs all: Namely, that the cause why we haue not the Fruition of Gods Bene­fites oftentimes is the weakenesse of our Fayth. Oftentimes we complain of God because hee is not present with vs, and because wee feele not hys po­wer, but such complayntes are Wyc­ked, seeing we our selues are y^e cause.

There is no doubte but y^t Chryste taught that the fulnes of goodnes was geuen to him of the Father, and that we should hope no lesse to receyue all maner of helpe at hys Hand, then at y^e hands of hys Father: as if he had said Onelie Belyeue, and thou shalt ob­tayne. So in the Gospell after Ma­thew he sayth: Yf yee haue Faith like a Grayne of Mustard Seede, yee shall say to this Mountaine, remooue from hence thyther, and it shall remoue, nei­ther shall any thinge be impossible to you. All thynges are sayd to be possy­ble wyth GOD, because hee can gieue and bryng to passe all thynges. And all things are sayd to bee possible vnto men, when they are capeable of some thinge: as waxe can receiue the Seale beyng Impressed in it, y^t which is impossible for the stone and Water do. All thinges therefore are possible to him, that belieueth, that is, ther is nothing which the belieuing man can not obtayne at the hands of God. The Lord meaneth that his Father wyll neuer forsake vs if wee be capeable of his Grace.

GOD can do all Thynges, but we cannot obtayne those things that wee would haue without fayth. Therefore S. Iames sayth. But let him aske in fayth without doubtinge. So Chryste sayd vnto the two blynd men.Iames 1. Math 9. Doe ye belyeue that I can do this?

And in the Verse followyng: accor­ding to your Fayth be it vnto you.

And agayne, Thy Faith hath saued thee.

M. And leaste any Man shoulde thinke that all Thynges simpely are possible to him that belieueth, Chryst promiseth nothing which hee will not gyeue, but Fayth desyreth not all thinges. There is nothynge more cōtra­ry to Fayth then the Desires of the Fleshe. Faythe hathe all waies re­specte vnto the Woorde of GOD, to the whych it submitteth it selfe, and obeyeth, and passeth not his Bounds. It desyreth not those Thinges whych it knoweth to be contrary to the glory and will of GOD.

24 AND straight way the Fa­ther of the Childe cryed with teares saying, LORDE I belieue, help thou my Vnbelyefe.

M. Heere wee see the strayght of the mynde, the Fyght betweene faith and Distruste. The Cry and Teares do declare the gryefe of the mynd. And [Page 55] these Woordes doe expresse the fighte betwene Fayth, and Distruste.

C. He sayth he belieueth, and yet he confesseth hym selfe to bee Vnbelee­uing. Although these Thynges seeme to be repugnant. Yet neuerthelesse there is no man which feeleth not the lyke in himselfe.

For when Fayth is not perfecte, it must needes follow that in some point we are vnbeleuing. Notwithstanding GOD doth so beare with our infir­mity, that he accounteth vs faithful ac­cording to the small measure of fayth, wherewith we are indewed. In the meane time it is our part with all diligence to cast of the reliques of infidelity which cleaue so faste vnto vs, and to pray vnto the LORDE that hee wyll, amende them in vs.

If wee do well waigh what is gie­uen to euery man, it shall euydent­lye Appeare that there are very fewe which are indewed with an excellente Faith.

25 When Iesus sawe that the peo­ple came running together, hee rebu­ked the foule Spyrite, saying vnto hym, thou Dumbe, and Deafe Spy­rite, I charge thee come out of him, and enter no more into him.

M. Hee reprocheth the euill spy­rite wyth that mallyce, by the whych hee had taken away the Speache and the hearyng of the Chylde.

And hee reprehendeth hym, not the the Chylde, because hee had defiled workes of GOD.

These Woordes were spoken with a greate Emphasis and Force, & wyth greate Aucharitye, that hee myghte know it to bee the Commaundement not of some Seruaunt but of y^e Lord himselfe.

As if he should say, thou which hast contemned the commaundement of my Disciples, heare my authority. Thou must obay my power, althoughe thou wouldest not geue place vnto my Dis­ciples. (And enter no more into him) As concerning this thing the Father of the Chylde neuer thoughte. But Chryste (who thinketh it not inough to heale the diseased for a time, and who gye­ueth more then we can aske) when hee knew the nature of the vncleane Spi­rite, how readely he woulde retourne to destroy that which hee had begun, added this.

26 And the Spyrite when hee had cryed and rente hym sore came out of hym, and he was as it had bene one that had bene deade, insomuche, that many sayde, he is deade.

C. Heereby wee see how loth sa­than is to yeelde men vnto Chryste. By the whych we are taught to cleaue vnto CHRYSTE with a more fyrme and perfecte Faythe, and ne­uer to suffer Sathan to haue any part in vs.

C. Heere agayne wee see that the nearer the Grace of CHRYST shyneth, and the more Effectuall it is, the more impotentely Sathan rageth.

By the presence of CHRIST therefore hee is moued to bestyrre hym selfe no lesse then by the sound of a Trumpet.

And we had neede to remember this alwais before the time, least our faith be troubled so often as our mortall e­nemy according to his wonted maner doth violently rage at the beginninge of the grace of CHRIST,

[Page 56] 27 But Iesus caughte him by the hād and lyft him vp, and he arose.

A. Heere the power of Sathan gie­ueth place to the power of Chryst. By him therefore let vs hope for all good things, and especiall for the Vyctorye ouer our Enemyes.

As concerning the 28. and 29. Ver­ses read the 17. of Mathew.

30 And they departed thence & tooke theyr Iourney through Galilae and he would not that any mē shold know it.

Mathew, speaking more plainly hath whyle they were occupyed in Galile.

Namely his departure; the whych some thinke to be done, because he had set his face to goe vp to Ierusalem, be­cause the dayes of his departure were fulfilled.

He sought to fulfill the will of hys Father before all other things:

Therefore when he saw that the tyme when his race should be finished was at hand. He would neither teache, nor shewe myracles, but woulde bee as it were one forgotten, that he mighte go directly and without delay to Hyeru­salem, where he should be offered vp.

Euen so it is our partes to esteeme of nothing more thē y^t to y^e which our heauenly father hath called vs, wheth­er it be deathe or lyfe: and it shall goe luckely with vs, when we shall bee de­stroyed for the name of God.

31 For he taughte his Disciples, & sayde vnto them. The Son of mā shal be deliuered vp into the hands of mē and they shal kill him, Luke 9. and after that he is kylled, he shal ryse agayne the thyrd day.

B. Reade the 43. verse of the nynthe Chapter of Luke.

This seemeth to be the order of the History.

When the Lord had restored to the Father, his Sonne in perfecte health and had disposessed him of the Deuil, all were amased. But the Lorde no­thing regarding the prayses of y^e peo­ple, or that they wer amased, & going straight way from thence, that is to say out of the Coastes of Cesarea, he went through Galile toward Hieru­salem, and as he went now to his deth so he thought it good to confirme and stablysh the myndes of all his Discy­ples, that they might beare the same without dispayre.

Therefore the Multitude wonde­ring at his deedes, he commaunded his Disciples rather to consider what he should shortly suffer, lest they being offended at the cruel shew of the crosse shoulde fall from hym whom they confessed a litle before to be chryst. Wherupon he sayd, ponder these things wel with your Eares. For the Sonne of man shalbe deliuered into the handes of men. As if he shoulde saye suffer o­ther to marueile at my deedes, ere it be longe they shalbe otherwyse myn­ded, and shall desire me to be crucified. Fall not yee away therefore from me with them, vnderstande these my say­inges, for it shall come to passe that y^e Sonne of man shalbe deliuered into y^e Handes of men: Way yee rather thys and beleue that it is appoynted of my Father: and that it must needes come to passe, that when I am deliuered in­to the handes of men I shalbe killed; but being put to death, I will ryse a­gaine the thirde day. Let your mynde be occupyed to consider of these thyn­ges, and arme your selues agaynst the base shew of the crosse. For this admi­ration of the common sort of people is not your perfecte Gl [...]ry, there is ano­ther [Page 57] manner of Glory abyding you: But the same must bee attayned vnto by Death. These thinges wayed & be­leeued, shall keepe and preserue you, that ye be not herafter offended at me.

Our Sauiour Chryst knewe the weakenes of his Disciples and the great force of the temptation to come:Math 11. and therefore he thought it good to fortifie their minds before the Daunger came: for he had sayd before (as appe­reth in the 11. of Mathew). Blessed is he that is not offended at me.

32 But they vnderstoode not that saying, and were afrayd to aske him.

B. The Euangelyste Luke hath more, saying. But they wist not what that word mente, and it was hid from them that they vnderstoode it not: and they feared to aske him of that saying.

Mathewe addeth. And they were greatly filled with Sorrow.

They were grieued when mention was made of death, they thoughte not vppon the Glory of the Resurrection aforesayd, and they were ignoraunte of the mistery of the crosse.

Reade the 17. Chapter of Mathew.

33 And he came to Capernaum, and when he was come into y^e house, hee asked them what was it that yee disputed amōg your selues by y^e way?

BV. That wicked Vice Ambitiō doth very much hynder the worke of Pietye. The Lorde therefore in thys present place doth seeke to take away the same and in steede of the same go­eth about to inserte Humillity & mo­desty. Of the which wee haue spoken more in the 18. cap. of Mathew.

34 But they helde their Peace: for by the way they had reasoned a­monge them selues who shoulde bee the chiefest.

C. They holde their peace for shame, suspecting that the Lorde woulde re­proue this ambitious minde.

C. They houlde theyr peace yet y^e Lord saw the thoughts of their harts (as sayth S. Luke) and at length when the Lord did aske them they could not deny that which they would haue hid­den.

Let the ministers of Chryste note this, that they do not onely abstayne from all contention of supremacy, but from all thoughte also. For if any of them conceiue this spirit that he wold be greater then his fellowes, how soe­uer he hyde it before men, he hath God his witnes and Iudge. Let them ab­stayne therefore from all wicked De­syers, and let them only seeke to serue God and the Church.

For the Lord sayth.Luke 28. He which exal­teth himselfe shalbe brought lowe.

35 And when he was set downe, hee called the twelue, and sayd vnto thē, if any man desire to be first the same shalbe last of all, and Seruaunte vnto all.

M. Hee sitteth downe vsing hys authority, Math 5. & going about to declare some seriose matter.

No doubte hee knewe who they were that desired to be chiefe. He cal­leth the twelue because he knew that this admonition was necessarye for them all.

Hee meaneth by these wordes that hee is vnworthy of all Honoure, and meete to bee the moste abiecte whych would be chiefest in his kingdome.

They thought that after the resur­rection there should be a possession of some carnall Kingdome. They thou­ght thus with themselues, Chryst shal not alwayes be despysed. They Drea­med of a Carnall Kingedome, such a one as the Iewes at this day dream of [Page 58] As concerning y^e expositiō of y^e 36. & 37 verses, read y^e 18. cap. of Math. begin­ning at y^e 2. verse. 38. Iohn answe­red him saying. Maister, we saw one cast out deuils in thy name, & he fol­loweth not vs, and wee forbad him, because he followeth not vs.

B. This story is also declared by the Euangelist Luke in his cap. 9.

C. Hereby it appereth that y^e name of christ was famous at y^t time, insomuch y^t they vsed it which were not his fami­liar disciples, or els peraduēture abu­sed it. For we can affyrme nothing for certayn. It may be y^t he, of whome mē ­tiō is made here, imbracing y^e doctrine of chryst toke in hād to do myracles w^t a good mind: But because Chryst in­dued none wyth this power, but those whom he chose to preach the Gospel, it is likely y^t he rashly toke vpō him this office. And although it was a preposte­rous presūption of him, to imitate y^e disciples w^tout any cōmaundement, yet notw^tstanding this bouldnes wanted not successe: because it pleased y^e Lorde by this meanes also to set forthe his name. But to come to y^e matter. The disciples say y^t they forbad a man co do Myracles. But why dyd they not first aske whether it wer lawfull for thē so to do, or nay, for now they being doubtful of y^e matter requyre their maisters iudgemēt. Whereupon it followeth y^t they toke vpon them to forbid rashly. Wherfore whatsoeuer he be y^t taketh in hand more thē he knoweth to be grā ted vnto him by y^e word of God, is to be cōdempned of rashnes. Furthermore it is to be thought y^e ambition was in y^e minds of the Disciples of Chryste, be­cause they Labour to maintayne che Pryuilege of theyre dignity. For how commeth it to passe that they so sodainly put an vnknowne man from doing of Myracles, but onely because they would Enioy this Dignitye alone.

The cause which they alleage for them selues is, for y^t he followeth not Christ: as if they should say, he is not thy Disciple as we are, why thē shall he be made equal to vs in dignity. R. Here therefore we haue another in y^e Disciples as concerning the kingdōe of Chryst. For as they thoughte the Kingdome of Chryst to be, externall & Earthly, so they thought the congre­gation of those which acknowledged Chryst to be externall and Corporall, insomuch that hee whych was in that Congregation Externally him they thoughte to bee a member of the Church of Chryst: but hee which was not in the same, him they thoughte not meete to be counted for a mēber of the Church.

To thys Error also was ioyned an ambitious minde.

So Iosue by a preposterous zeale prayed Moses to forbid Eldad, Num [...] and Nedad prophesyinge in theyr Tentes: fearing least for their sakes Moses and the maiestye of the three score and tē Elders should bee put in hazard.Math. 5.

So the Disciples of Iohn gieue theyr Mayster counsel to forbid Iesus to baptise.Iohn 3.

Maister (say they) hee which was wyth thee beyond Iordane to whome thou gauest witnes, behold the same baptiseth & al mē that come vnto him. A. To conclude y^e euil men may haue power to doe miracles in the name of Chryst it is euidēt by this testimony: Many shall say vnto me in that Day, Lorde, Lord, haue not wee prophesied in thy Name: and by thy name haue cast out deuils, & don many wonders? 39 But Iesus sayd forbid him not: for there is none which if hee do a mira­cle in my name, can lightly speak e­uil of me.

C. Chryst wold not haue him forbid­den not y^t hee was his author, or allo­wed his deede, or would haue his dis­ciples to think wel of him: but because whē God is glorified by any occasion the same is to bee borne withall, and to bee reioysed at. So Paule reioised as ye may read in the first to y^e Philippians. M. Hereby let vs learne not to reiect any preaching or confessiō of the Glory of Chryst: but rather to admonish those that do it not so decēt­ly as they ought to doe, that the same which is wanting may bee in them: and not to discourage thē frō y^e which of it self maketh to y^e glory of God. E­uē so at this day a mā may find many, both princes & others also which fauor the Glory of Goe: but yet do seeke the aduācemēt of the same more in others thē in thēselues, seeking rather to liue in pleasure. For there is none vvhich if hee doe a myracle. (C: This reason which is added is to be noted, namely y^t it cānot be y^t he shold speake euil of christ whi­ch doth miracles in his name. For her upō it followeth y^t if y^e Disciples had not more sought for their own glorye thā y^e glory & praise of their mayster, they wold not haue bē grieued, when they saw y^e same to be aduāced by a forrein & straūge meanes. 40. For hee y^t is not against vs is on our part. A. y^t is to say. He which resisteth not our gos­pel, he which persecuteth not our doc­trine, but professeth y^e same is on oure side, although he led not his life in our external cōgregatiō. C. And yet not­w^tstāding Chryst doth not so acknow­lege, y^t he counteth those to bee of hys flocke whtch ar on y^e midle part, or in­differēt betwene his enemies and hys frēds: but he meneth y^t so farre as they hurt not they do profit & helpe.

41. whosoeuer shal in my name, geue you a cup of cold water to drinke because ye belōg to christ, verely I say vnto you, he shal not lose his reward B. The like sētēce we read of in y^e 10. of Mat. but vpō another occasiō. Af­ter y^t christ answered y^t such ought not to be prohibited as work miracles in his name he goeth forward by & by to exhort his disciples y^t they seeke not to excel: shewing y^t they ar in estimatiō i­nough w^t y^e father, insomuch y^t whosoeuer geueth thē a cup of water only shal not lose his rewarde. As cōcerning y^e which is cōtained in y^e 2. verses follo­wing, read 18. of Mat. 6. verse y^t, 5. of Mat. 29, verse, 18. of Mat. 8. verse; & y^e 25. of Mat. y^e 41. verse. 44. Where their worm dieth not, Esay 66. & the fire go­eth not out. B. This place is takē out of y^e prophecy of Esa. where y^e pro­phet speaketh of y^e punishment of the wicked, saying. And they shal go forth & loke vpō y^e dead carkaces of y^e men y^t haue trāsgressed against me. For their worm shal not die, neither shal their fier be quēched, & they shalbe an abhor­ring vnto al flesh. We may not so vn­derstād y^e words of y^e prophet here, nor y^e words of chryst, as though he spake of natural worms which bite y^e harts of y^e wicked (such as the Poets faine of Prometheꝰ & others) neither of a ma­terial fire. For they are metaphoricall loquutiōs by y^e which neither Chryst, nor y^e prophet mēt any thing els thē y^t y^e wicked shalbe tormēted in Eternal punishmēts, euē as if a worm shoulde gnaw y^e hart of any mā, or y^e fire burn,Esay 32. & yet neither y^e gnawing, y^e burning e­uer to haue any ende. The like Meta­phors y^e same prophet vsed saying. For hel is prepared of old, it is euē prepa­red for y^e king: he hath made it depe, & large, y^e burning therof is fire & much wood, y^e breath of y^e Lord like fire, and brimstone doth kindle it.

[Page 60]The Scripture setteth before oure Eyes, Fyer, and compareth the Pu­nishments of the wicked vnto fire, y^t it might the more terrifie. For what doth make men more afrayd thē fyre, to whose capascity the Spyrite of the Lord doth apply it selfe in the Scrip­tures. They therefore which go about by this place to proue that Hell Fyre is materiall, it is necessarye that they confesse the woer there to bee material also.

According to the opinion of Theo­philacte.

For the Exposition of that whych followeth vnto the 49. Verse. Reade in the fifth Chapter of Mathewe, be­ginning at the 29. Verse.

49. Euery Man shall bee salted with fire, and euery Sacrifice shal be seasoned with Salte.

R. As if he should say. As in time past no Sacrifice without Salt was accepted of God, so: Whosoeuer wyll rightly offer himselfe vnto God, it is necessary that he be seasoned as wel w^t fire, as with salte.

And it is a most apte translation, y^t as fire to boyle or seeth, and salte take away and purge with his sharpenesse corrupte and superfluouse humors: Euen so must we season our affections: y^e which thinge the mortification of the olde man bryngeth to passe,

The Lord had sayd before y^t it was better for a man to pull out his Eye: & to cut of his right hand, then to haue all the body to perish. But because it is sharpe and harde so violently to hā ­dle himselfe. Chryst bryngeth in the si­millitude of the Sacrifice, and exhor­teth his to offer them selues nowe to God to be seasoned with fire & Salte that they may be holy Sacrifices, least they bryng vppon them for theyr sinns that fire which shal neuer be quēched

B. The Salte truly doth byte, but yet it purgeth: The lyke doth fire al­so. Let vs not therefore take it grye­uously to be offered vnto God in sacri­fice after this manner.

Now let vs see the occasion of this sentence.

In the Law, the Lord expresly commaundeth no Oblation to bee made without Salt: For thus it is written: And thou shalt season with salt eue­ry Oblation of thy Sacrifice, neither shalt thou suffer the Salte of the Co­uenaunt of thy God, to bee lackynge from thy meate offering, but vppon all thyne Oblations thou shalt offer Salte. Leuit 2.

C. But now he teacheth the fayth­full to be salted with the Word of the Gospell, that they may be sanctified.

50. Salte is good but if the Salt be vnsauory, with what thing shall yee season it? Haue Salte in your selues, and haue peace amonge your selues one with another.

Read the 13. Verse of the 5. chap­ter of S. Mathew, ‘(Haue Salt in your selues)’

C This word Salte may be taken diuersly, as to signifye the relishe of a sweete smel which is gotten by fayth: Or els the wisedome of the Spyrite: according to the saying of S. Paule.

Let your Speach bee alwayes in Grace poudered with Salt. Notwithstanding because it is more lykely that this latter sentence of the wordes go­ing before. Chryst doth rather seeme to exhorte his Disciples to keepe the Vigor and strength of fayth, y^e whych also shall season other. As if he should say You must endeuoure your selues not only to be salte within, but also to season others.

Notwithstanding, because Salte [Page 61] with his salmes doth bite, therefore, by and by he doth shewe that the sawse must be tempered, that peace notwithstanding may abyde inuiolable.

Iohn 13. A. The Peace (I say) the Foūda­tion whereof is Gods truthe: to the which peace Chryst exhorteth his, say­ing in another place: In this shall all men know, that yee are my Disciples if ye loue one another.

Chapter the Tenthe

AND when hee rose from thence hee wente into the Coastes of Iewry, through the Region that is beyonde Iordane: And the People resorted vnto him afreshe, and as hee was wont, he taught them againe.

A. Reade the 25. Chapter of Ma­thew.

As if hee should say. Hee leauinge Galile, he went into that part of Iew­ry which is beyonde Iordane, in the which Iohn first taughte.

B. Heere the ministery and office of teaching is commended, in y^e which it is euydent that the Lord was daily conuersaunte. Whereby we are admonished that the Church hath nothing more necessary and holesome then the preaching of the Gospell.

For Marke affyrmeth here that the Lord was accustomed to preach daily. As concerning the Exposition of the second Verse. Reade the 19. of Math. going before, and the third verse.

3. And he aunswered and sayde vnto them: What dyd Moses com­maund you to doe.

A. Mathew wryteth that the Pha­rises asked the Lorde at the Seconde time, as concerning the Bill of Dy­uorsement, when they had heard the answer to their first question, whether it were lawfull to put away a wyfe.

Whereby wee see that the Euāge­lystes sought not so much to place the deedes of Christ in order as his words Mathew doth more orderly and plainly intreate of this History then our E­uangelyst Marke.

As touching the Exposition of that which followeth from this third verse vnto the 32. Reade the 19. Chapter of Mathew.

32 And they were in the way going vp to Hierusalem: And IESVS wente vp before thē, and they were amased, and followed and wer afraid and Iesus tooke the Twelue agayne, and began to tell them what thinges should happen vnto him.

A. Chryst wente before, meaning thereby to declare with how prest and willing a mynd he went vnto y^e crosse.

The Disciples followe, but sorro­wing, murmuringe, and with Heauie Cheare, because he would caste hym­selfe willingly to manifest Daunger. Also they marueile at his Constante mynde: and they feared least they thē selues through him should come into lyke perill.

[Page 62]Read the 20. cap. of Math. beginning at the 17. verse.

35. And Iames and Iohn the sons of Zebede came vnto hym, sayinge. Maister we would that thou shoul­dest do for vs whatsoeuer we desire BV. These words declare how gret­ly flesh and blond falleth from y^e right path, and wyth how greate Desire in­flamed by Ambytion it clymeth vnto Honour. The Dyscyples heard a lyt­tle before, what and how great thyn­ges the Lord should suffer: But as though they had heard no such matter they dreame by and by of a temperall Kingdome. But it was sayd vnto thē ye wot not what ye aske.

As concerning the agreemente be­tweene our Euangelyste Marke, and Mathew about thys History, we haue sufficiently spoken in the 20. Chapter of Mathew all ready. As touchynge that whych followeth vnto the fortye two Verse. Reade the Twenty chap­ter of Mathew.

42. But Iesus when hee had cal­led them vnto hym, sayd vnto them yee know that they which seeme to beare rule amonge the Natiōs raigne as Lordes ouer them: and they that be greate amonge them exercise au­thority vppon them, ‘(But Iesus vvhen he had called them)’

A. Our Sauiour, Chryste vsed greate modesty and gentlenes toward his disciples, who, although they had heard him so often speake of the crosse, yet foolishly and ambitiouslye looked for earthly dominion and gouernmēt.

Mathew more plainely sayth.

Yee know that the Princes of the Gentiles haue dominion ouer them: and they that are greate exercyse authority vpon them.

As if he should say. So often as yee heare me speake of the Kingdome of Heauen, (the which is spyrituall, and differeth no lesse from the Kingdome of this Worlde, then the Earth diffe­reth from the Heauen) I woulde not haue you to imagin such a shewe and Glory of Thynges as you see in erth­ly kingdomes. B. For ye knowe that they which seeme to beare rule amōg the nations of this world, exercise au­thority vpon the people which are sub­iecte to theyr authority, take heede y^t it be not so amonge you.

BV. A man truely may meruayle with what Face they can chalenge to themselues Kingdomes and Lorde­shyps, which requyre to be counted for the true Successors of Chryst, and of the Apostles: seeing the Lord so plainly sayth, it shall not be so amonge you.

B. It is the Office of Bishops to teach, and to goe before the flocke, in example of Godly life: But truly dis­dayne pompe and the pleasure of this Worlde will not suffer many to do as they should do. But for this, and that which followeth vnto the 46. Verse Read the twenty Chapter of Math.

46. And they came to Hiericho, & as he wēt out of the city of Hiericho with his Dysciples, and a great num­ber of people: Blynde Bartimaeus the Son of Timaeus, sat by the highwaies side begging.

Our Euangelist maketh mention but of one blind man adding his name of whome Mathew maketh mention saying that there were two blynd mē And he sayth that hee was called Bar­timaeus: and making the same more plain, he addeth also saying: The son of Timaeus. Whereby it appeareth y^t this man was wel known among the greatest part of men. As concernynge this Verse and the two Verses follo­wing, [Page 63] read the 20. cap. of Mathew.

And Iesus stoode still and tōmaun­ded him to be called: and they called the blynd mā saying vnto him. Bee of good comfort, rise he calleth thee.

A. Luke hath: And hee commaun­ded him to be brought.

Mathew hath. And hee called thē.

Only our Euangeliste Marke ma­keth mention of these thinges. E. The Apostles obeing the commaundement of the Lord, do call him, adding more­ouer this saying.

Bee of good cheere arise Iesus cal­leth thee,

By the which words y^e blynde man conceiued such hope, that casting away his cloake, by the which he was defen­ded from the coulde, that he sprang & ran to Iesus. As touching that whych followeth concerning the exposition of the other two verses following. Read the 20. cap. of Mathew.

51. And Iesus answered and sayde vnto him. What wilt thou that I doe vnto thee? The blynd man sayd vnto him maister, that I might receiue my sighte.

(Mayster) A. Our Euangelist vseth here the Chalde word, Rabboni, mai­ster for the which the Hebrewes haue Rab, or Rabbi, The Euangelist Mat. hath: Lord y^t our eyes may be opened. Luke hath. Lord y^t I may receiue my sight.

52. Iesus said vnto him: Go thy way thy faith hath saued thee. And immediately he receiued his sight & follo­wed Iesus in the way.

(Go thy vvay thy faith) A. Luke hath, receiue thy sight, thy faith hath saued thee. And by & by, he receiued his sight and followed him: glorifying god, And all the people when they saw it, gaue God the praise. As concerninge this faith. Read the 9. of Mat. BV. Fayth truly saueth vs & not our workes, nor merits. For it cōmeth by the deuyne mercy & free grace of God, y^t we liue. (And follovved Iesus in the vvay) Wherso­euer faith is, there is a diligent study to heare Gods word: & a following of Chryst without delay. For Faith be­fore all other thinges iustifieth vs, and keepeth vs in the obedience of the law of Chryst, that we may at no time de­part from his way.

Chapter the 11.

ANd whē they came nie to Ierusa­lē vnto Bethphage, & Bethany, at the mount of Oliues, hee sendeth forth two of his Disciples.

Our Sauiour Chryst at the laste commeth to Hierusalem in the which he should be offered a sacrifice for the sins of the whole world, and should re­deme the beleuing from sin and deth. But before he plaid the priest in offe­ring himself, he would shew himselfe to be a king also, and a deliuerer of his faithfull people, For therfore he ente­reth w^t kingly pompe into Hierusalē. 4. And they wente theyr waye, and founde the Coulte tyed by the dore, without in place where two wayes met and they loosed him.

A. Thys our Euangelyst & Luke al­so make a large description how y^e A­postles went to bring the asse, and the coulte. In steade of the which the Euā ­gelist Mathew onely hath.

And the disciples wēt & did as Iesus cōmaunded them. (And found the coul [...])

[Page 64] Luke more briefly sayth. And they found as he had sayd vnto them.

5. And diuers of them that stode there, sayd vnto them. What do yee loosing the Asse.

Luke wryteth that they were y^e Owners of the asse that asked this questiō (what do ye loosinge the ass.) That is to saye: whye do ye lose the asse. Or eles it is thus much to saye what will ye do when yee haue loosed the Asse.

As touching the rest, and that whych followeth. Reade the one and twentye Chapter of Mathew.

9. And they that went before, & they that followed cryed saying. Ho­sanna. Blessed is he that commeth in the name of the Lord.

B. At what time this acclamatiō or cry was made vnto Chryste by the multitude.

S. Luke declareth in these woords: saying.

And when hee was now come to the goyng downe of the Mounte of Oliues, the whole Multitude of the Dysciples beganne to reioyse and to prayse GOD wyth a loude Voyce for all the Myracles that they had seene, saying. Blessed be the Kynge that commeth in the Name of the Lord.

And straighte way hee addeth that which neither Mathew nor our Euā ­gelyst Marke addeth, sayinge: Peace in Heauen and Glory in the hyghest.

By the which Wordes the Peo­ple mente to declare that then trewe Peace was geuen to men in Heauen, and that the Glory of GOD shined forth.Luke 19. As if they had sayd. The Hea­uenly GOD is pleased with vs.

Wherefore we must exalt him he dwelling in the hye Heauens: seeinge hee sendeth vnto vs the promised king we do well perceiue that hee is at one with vs. Whereuppon wee wil glori­fy and prayse his name, which only of his mercy and goodnes hath perfour­med that vnto vs which hee promised. C. It may be y^e men may be at peace amonge themselues, and in y^e meane time at Warre wyth God.

S. Paule sayth that Chryst hath pacifyed all things both in Heauen,Coloss. [...]. and in Earth Christ therefore is the bond of our coniunction. Wherefore God must be glorified for that peace.

For then he reuealed his Glory which shyneth in all his workes, but specially in this his mercy and redemption.

Luke beside these things addeth saying.

And some of the Pharisies of the Company sayd vnto him, Mayster rebuke thy Disciples. Hee sayd vnto them. I tell you that if these houlde theyr Peace, then shall the Stones crye.

And afterward when the Children cryed to him Hosiahna in the Temple they were displeased which were the chiefe Pryestes, because the honour of the Messias was attributed vnto him and they sayde vnto him. Doest thou heare what these say.

Reade the one and twenty Chapter of Mathew.

Chryst doth plainely declare y^t those thynges which are here done, are don by the Spyrite of God. If these sayth hee, houlde theyr peace, the stones shal cry.

R. That is to say, God hath so ap­poynted that Chryst at this time shold be made manifest, and shall enter into his Kyngdome.

And who can make the decree of GOD of none effecte. That whych is done, is Gods worke.Luke 19 And who can let that this Worke of God shall not [Page 65] bee promoted. If Men houlde theyre peace, then shall Chyldren cry, And if Chyldren keepe silence, then shall the stones make anoyse, For Chryst must be reuealed, maugar the Heads of the hie priests, Scribes, and Pharises. After these thinges hee addeth by and by, saying:

[...]uke 19 And when he was come nye, hee saw the City and wepte ouer it say­ing. Yf thou hadst knowne. &c.

The which wee will declare when we come to the same chapter of Luke. As concerning the Exposition of that which followeth vnto the 18. Verse Read the 21 cap. of Mathew.

18. And the Scribes and hyghe Priestes hearde it, and soughte howe to destroy him: For they feared him, because all the People was astonyed at his Doctrine.

A. The Euangelyste Luke hathe:

And he taught daily in the temple, but the hie Pryestes, Scribes, & El­ders of the People sought to destroye him &c.

B. Let euery Chrystian here note in these high Pryestes and Scrybes the nature of true impiety.

That which Chryst did was y^e worke of the Holy Ghost, whereat y^e Scribes and Sacrifising Pryestes might iust­ly haue merueiled: And because they had the lawfull administration of Ec­clesiasticall matters, they should haue followed it: But behoulde impiety: it is so farre from acknowledging it to be the worke of God, and from repen­tance, that it rather prouoketh to cru­elty, and to cōspyre the death of Chryst As touching that which followeth vn­to the 25. Verse. Read the 21. Chap­ter of Mathew.

25 And when ye stande and pray forgieue, if ye haue ought against a­ny man: that your Father also whych is in Heauen may forgeue you your Trespasses.

B. We haue this matter largely in treated of in the sixte Chap. of Math. God doth requyre of vs nothing more then mutuall loue, that we mighte be Gods as it were one to another, that is to say, that his image and goodnes may shyne amongst vs.

Now there is nothing that dothe more withstand thys then Offences by the which the mindes of men are alyenated and reuoked from goodnes. To the end therefore we might know that we can obtayne nothynge at the handes of God without forgeuenes of those faultes committed agaynste vs by our Brethren, hee addeth this short sentence. As concerning this remission or forgeuenes. Read the Parable in y^e eightene Chapter of Mathew.

27. And they came againe to Hie­rusalem: and as he walked in the temple, there came to him the high Pri­stes, and the Scribes, and the Elders.

Thys time when he came agayn vnto Hierusalem was the thyrd Day af­ter his Kingly entrance into y^e same. This Verse, and the rest which follo­weth vnto the ende of the Chapter is expounded in the 21. Chapter of Ma­thew.

Chapter the 12.

1. AND hee beganne to speake to them by Parables. A certaine Man planted a Vineyard, and com­passed it aboute with a Hedge, & or­dayned [Page 66] a wine Presse, and builte a tower, and let it oute vnto husbande men: & went into a straūge coūtrey. (And he began to speake to them by parables) BV. The great rebelliō of the People of Israel and of theyr ru­lers and heads was very notable. The more benefits they receiued, the more plainely they were instructed in y^e doc­trine of truth, the more they hardened theyr hearts, the more they contemned yea, a great deale, the more they per­secuted the truth, the which notwyth­standing, by all y^t euer they coulde do, they could conuince of error. The Lord therefore now in very good time, set­teth forth theyr ingratefull cruelty, & the iust punishmente that they had de­serued. Namely the besieging and de­struction of that nation with their perpetuall reiection.

(BY Parables.)

B: The Euangelist Luke hath. And he began to speake vnto the people this parable.

Mathew (who expoundeth the pa­rable) hath. There was a certayne Housholder which planted a Vyne­yard, &c. Because euery tree which waxeth barren, must be cut vp, as hee taught them by the parable following (although outwardly they semed god­ly) Euen so nowe hee putteth them in mynd of the vengeaūce which hanged ouer theyr heads because of their bar­rennes in Chrystianisme.

2. And when the time was come, he sent to the Husbandmen a seruāt that hee might receiue of them the fruite of the Vineyard.

A Mathew maketh the matter by these words more plaine, saying. And when the time of Fruite drew nere, he sent hys Seruaunts.

Some affyrme that those seruants which our Euangelyste Marke, and Luke affyrme, were sent at the fyrste: one, by one: were not the same whome Mathew maketh mention of, to bee sent at seuerall times. And therefore, (say they) the parable is thus to be vnderstoode, that the owner of the vyne­yard sent now some, and then some of his Seruaunts about the nynth Mo­neth which is September, to gather y^e firste and ripest fruicte and to brynge thereof as a present. But in y^e moneth of December, which is twelfthe, and laste Moneth, he sente (say they) more of his Seruaunts together, to bringe to him the whole profite of the Vine­yard The which Opinion seemeth to be confirmed by that which followeth in the 5. Verse of this Chapter, wher it is sayd. And againe he sente ano­ther, and him they killed: and many other, beatinge some, and kyllinge some. As touching all that which fol­loweth vnto the 34. because it is at large expounded in the 22. chapter of Mathew, it shalbe here omitted.

34. And when Iesus sawe that hee answered discreetely, hee sayde vnto him. Thou art not far from the king­dome of God. And no man after that durst aske him any question.

(Thou art not far from the Kynge­dome of God. Z. The Kingedome of God is here takē for y^e Gospell, & for y^e knowledge of God by christ. To know God and to beleue in him, Christ is to be in the kingdome of GOD. This Scribe certainely had a certain fayth and knowledge of things, a minde also which consented vnto the truthe, the which he professed and acknowledged one thing notwithstanding which was very necessary, was wantinge as yet, namely to belieue y^t Iesus is he by whō onely all thinges are geuen, that are good, & y^t the same is the son of the ly­uing God, the anointed Chryste of the [Page 67] Lord. This thing the Scribe knewe not. For he stode with those which questioned with Chryst to tempt him, as you may read in Mathew. For the expositiō of the 6. Verses followinge.

Read the two and twenty Chapter of Mathew.

41. And when Iesus sate ouer aga­inst the Treasury, hee behelde howe the People put money into the trea­sury, and many that were rich caste in much. (And vvhen Iesus sate ouer againste the Treasury) A. This treasury is called in Greeke Gazophulakion, the which signifieth a place for treasure to be put into. The Arke was that into y^e which the money that serued for the vse of the temple of the lord was put; [...]. Kin. 12. of y^e which we reade thus. Then Iehoida y^e priest toke a Cheste, and boared a hoale in the lyd of it, and set it beside y^e altar, on the right side as euery man com­meth into the Temple of the Lord, And the priestes that kept the dore, put therein all the money that vvas brought into the house of the Lord.

All voluntary oblations wer cast into this treasury, of the which whatsoe­uer was necessary for y^e vse of y^e tēple was bought, we read of another trea­sury in y^e boke of Nehemy, where it is said.Nehe. 10. The children of Israel, and y^e chil­dren of Leuy shall bring vp the Offe­rings of the Corne, of the wine, and of the oyle vnto the chābers, & ther shall be y^e vessels of y^e sanctuary, & y^e priestes y^e minister, & the porters & y^e singers. it was nedeful truly to be a place mete to contain much, y^t should haue al these things in it, & not litle. But it is eui­dent y^t the treasury whereof Marke, & Luke make mention was a Cofer, as we reade in the place cited out of the booke of Kings. For the exposition of the 42. verse, read the 22. of Math.

43. And he called vnto him his Disciples, & saith vnto them, verely I say vnto you, that this poore vvidovv hath cast more in, thē all they vvhich haue cast into the Treasurie.

C. These words of Chryst cōtaine doctrine very profitable, namely, that whatsoeuer men offer vnto God is not esteemed according to the outewarde pryce, but onely according to the affec­tion of the heart, yea: & y^t his pietye is more which offereth a litle accordyng to his Abilitye, then his, that offereth much of his abundance. Therfore this doctrine is profitable in two respects. For God doth incourage the poore which seeme to be destitute of abillity to do wel, that they might not let to de­clare theyr desire to do wel, though it were neuer so poorely: because, if they consecrate themselues, theyr small ob­lation shalbee no lesse precious then if they did offer all the treasure of Cres­sus, Again they are admonished which haue more plenty, & which are indew­ed with more gifts, that it is not inou­gh if they excell in geuing those that are poore & not able to geue: because it is lesse thankeworthy before god for a rich man to geue some meane gifte of his gret abundant, then for a poore mā to strain himself in his pouerty to geue a mite or dodkin. That therfore which is here spokē of oblatiōs ought now to be extēded to geuing of almes. For they tēd both to one end, & both ar geuē to god. As we haue no externall tēple, as we haue no external sacrifice te offer, & as we haue no external prie­sthod euē so we haue no tresury but y^e relieuing of y^e poore, & y^e feding of the hūgary, & helping of those also y^e minister to y^e tēple. whatsoeuer wee gieue vnto these God truly acknowlegeth it to be geuē vnto him. Euery mā ought to haue regard to his ability: god hath respect vnto [...]. thinges, namely to the mind & to y^e persō. Now therfore saith S. Paule) performe y^e thing which yee began to doe: y^t as there was in you a [Page 68] readines to will,2. Cor. 11. euen so ye may per­forme the deede of that which ye haue. For if there be first a willing minde, it is accepted accordynge to that a Man hath, and not according to that he hath not. And to what ende doth the Apo­stle speake these thinges. Surely that as well the poore as the riche shoulde gieue freely with a chearefull minde, to the reliefe of our Brethren and to perfourme those Offeringes whych God hath commaunded. But let the Rych men take heede that they despise not the small gifte of the poore: and let not the poore be discouraged in y^t they want ability to geue freely as the rich do; it is sufficient to bryng a wyllinge mynde. If wee bee poore, let vs Offer for all that the thinges which wee are able & then we may assure our selues that we offered an acceptable sacrifice to God.

44. For they all did caste in of theyr superfluity: But she of her Po­uerty did cast in all shee had, euen all her lyuing.

C. The Lorde here sheweth a rea­son wherefore this poore widow offe­red more then all the rest.

The piety of this Widow was not to be founde in many, which came not into the presence of the Lord withoute somewhat, no, rather then she woulde so do, she would leaue her self destitute of Foode. And this simplicity is com­mended of the Lord, that forgettynge her selfe, she would declare that shee & all shee had was the Lordes.

And in deede the pryncipall sacry­fice that is requyred of vs is the deny­ing of our selues.

Chapter the 13.

1. AND as hee went out of the tē ­ple one of his Disciples sayde vnto him. Mayster, see what stones, and what buildings are heere,

BV. Our Sauiour Chryst at the length preacheth banishment and De­struction to a nation and People, not knowing how to repent, and despising eternall Saluation. These hoped that they should be preserued by the holines of the temple, (euen as their Fathers cryed in the time of Ieremy the Pro­phite. The Temple of the Lorde The Temple of the LORDE, (But the Lord doth prophecie that the Temple also shall be destroyed. These thin­ges are expounded in the 24. Chapter of Mathew.

11. But when they leade you, & presente you, bee not carefull afore­hand, neither take thought what yee shall speake: But whatsoeuer is geuē to you in the samehower, that speake ye for it is not ye that speak, but the Holy Ghost.

These Woordes are expounded in the tenthe of Mathew.

Mathew hath. Be not careful how or what yee shall speake.

Let this sinke in your heartes that yee must not premeditate what youre defence shalbe.

[Page 69] Mathew addeth, for it shalbe gyeuen to you in y^e hower what she shalspeake.

The lyke wordes hath Mathew in effecte. But Luke thus.

For I my selfe will gieue vnto you a mouthe and Wisedome, the whych your Ennemies shall not bee able to Gainesay nor resiste.

For the exposition of the twelfthe verse. Read the tenth of Mathew.

13. And ye shalbe hated of all men for my names sake: But who so endu­reth to the end the same shalbe safe.

Luke addeth: And one Hayre of your head shall not perish.

The which expoundeth the Words of Mathew. Where hee saith, but all your hayres are numbred.

Luke hath: By Patience possesse your Soules.

R. It is a commaundemente, and consolation in all Aduersities. For it teacheth what is to be done, and what is to be hoped for: As if he shoulde say: Conceiue Patience in your soules, se­ing you are compassed about on euery side with so many troubles.

I would not haue you vnder the pretence of the Gospell, violently and se­ditiously to resiste, but I would haue you to be patient. For God hath such a care ouer you. y^t he wil euē preserue the hayres of your heade, neither shall one hayre of your head be pluckte vp, without the will of your Father. For whether it abyde in the head, or whe­ther it be pluckte out, it is Gods gift.

Wherefore if God haue so greate care of your hayres, how much more wil he care for your lyfe & sauegard. Wherby we haue to learne that whatsoeuer happeneth vnto vs by the will of the Father is not losse is not de­structiō, is not deth, but it is gain life & felicity. For no trouble by the wil of the Father can happen to the Godly, but it is most happy and the best.

Al that followeth vnto the 34. verse is expounded in the 24. cap. of Mat.

34. As a man which is gone into a straunge Countrey, and hath left hys house, and geuen authority to his seruauntes, and to euery man his worke & commaunded the Portar to watch.

B. This parable pertayneth Gene­rally to vs all, because wee are all as Seruaunts, to whome the Lorde de­parting hath committed his substance hath inioyned to euery man his work and hath commaunded the Portar to watch. For ther is no man which hath not receyued some gifte of Chryste to dispence to his Brethren. Neither is there any that hath not his proper of­fice and Vocation.

Wee must watch therefore Fayth­fully to dispence the giftes of the Lord according to his will. But specially it is the portars office to watch, because the custody of the house is committed vnto hym: Euen so truly they muste watch more then the reste, to whome y^e care of congregations is committed.

By this parable therefore Chryste speaketh thus vnto vs.

It fareth with you as it fareth wyth Seruaunts which are set in Authori­ty by their Mayster to gouerne the house. Among whome the portar hath receiued speciall charge to watche a­gaynst the Thiefe that commeth in the Night. Therefore as euery one of thē do theyr office, and the portar diligently playeth the Watchman, euen so, I requyre of you aboue all things dily­gent and faythfull watching. For I departe in Bodye, but the time wyll come when I shall retourne agayn in [Page 70] Iudgemente. But for that I poynte no certaine Day, I shew no certayne time: onely I shewe that I wil moste certainely come, the time being vncer­taine to you. Watch therefore alwais loking for that my comming. Reade y^e 24 Chapter of Mat for the next Verse.

37. And that I say vnto you, I say vnto all watche.

Least any man should think y^e same which was spoken to the disciples not to pertaine vnto them these Woordes were added.

(Watche)

BV. Not without cause these wordes of the Lord, watch: ought alwaies to sound in our Eares. For it telleth vs what we should do all our Life tyme. Our life is a warfare vpō erth. Therfore we must alwaies watch.

Chapter the 14.

AFter two Dayes was the feast of Passouer, & of vnleauened bread and the hye Priestes and the Scribes sought how they might take him by crafte, and put him to death.

BV. Now the Euangelist Marke, commeth to the absolute perfectiō of our saluation. Namely to the descrip­tion of the salutiferous and wholesom Sacrifice of our Redemption by the Death of Chryst: in the which first he rehearseth the causes of his death, the which in deede appertayneth to the Aduersaries of Chryst, to the hie prie­stes I mean, and to Iudas the traitor, who being blynded with couetousnes and Enuy sould the Lorde for a small price. And then he maketh mention of his last supper. All the which Thyn­ges are at large expounded in Math. Read the 26. cap for that which follo­weth vnto the 10. Verse.

10. And Iudas Iscarioth one of the twelue went away to the hie priests to betray him vnto them.

The Euangelyst Luke sayeth that Sathan entered into Iudas, in these wordes. And Sathan entered into Iudas, whose Syrname was Iscarioeh which was one of the twelue,

We haue plentifully intreated here of in the 26. of Math. where you may read of the same.

47. And one of them that stoode by, drew out a Sword, and smote of a Seruaunt of the hie Priests, & cut of hys Eare.

Luke addeth saying. But Iesus an­swered and sayd, suffer ye thus farre forth, and when he had touched hys eare, he healed him.

R. Iesus turning to his Disciples, sayd. God forbid that ye should fighte with the Swerd, I wil that ye suffer my Aduersaries to shew theyr cruel­ty vpō me, so far forth as it is permit­ted vnto them. I know not you to bee my Aduengers, there is an other to whome I haue committed all Vengeonce, he when hee seeth time conueny­ent will reuenge all iniury done vnto me. Wherfore suffer ye them to rage against me at this time so far as they can. For in healing Malchus Eare, hee sufficiētly declareth that he misliketh of Peters deede aboue all the rest. So that the more infirme and weak christ seemeth to bee at this time, the more [Page 71] respect wee oughte to haue vnto thys Myracle. For he was captiue vnto his Enemies in body, but not in Power and Maiesty. For although he vseth not his maiesty to the oppressinge of his enemies, he declareth notwithstā ­ding by thys healing of Malchus that the same is present with him, to y^e end he might declare that hee was a Cap­tiue by his owne free will, and not by mans force.

51 And there followed him a cer­taine younge man clothed in linnen vpon the bare, and the yonge Men caught him.

C. How it commeth to passe, that certaine imagin this to be Iohn, wee knowe not: neither doth it make any great matter: it pertaineth more to y^e matter to note wherefore our Euangelist onely maketh mention of this sto­ry. He dyd it truly to this end that we might know howe shamefully and ra­gingly the wicked rāged and hanched theyr pray, in apprehending a man vnknowen to them and not suspected of any matter. Who this yonge man was (as it may be by probable reasons cō ­iectured) wee haue shewed in the 2 [...]. cap. of Math.

54 And Peter followed him a gret way of, euen till hee was come into the Pallace of the hye Priest: and hee sate wyth the Seruants and warmed himselfe at the fire.

BV. It is a token of greate loue y^t Peter followeth the lord: and of feare in that he followeth him a farre of, & of rash foolishnes in intruding hym­himselfe into the Courte of the highe priest. For the reste that followeth in this Chapter, read the 26. of Math.

Chapter the fiftenth

ANd a none in the Davvning the hyghe Pryestes helde a Councell vvith the El­ders, and the vvhole Congregation, and bound Iesus and led him avvay, and deliue­red him to Pylate.

BV. Now Marke declareth what was done with the Lord before Pilate the Deputy, to whom the Iewes dely­uered him to be put to death. Al these things are more plentifullye expoun­ded in the 27. of Mathew.

6. At that Feast Pylate did deliuer vnto them a Prisoner vvhomesoeuer they vvould desire.

BV. The intente of the Deputy is declared in that he goeth aboute to deliuer an innocent, and one that deser­ued no punishment: but in vain, for he was ouercome by the wickednes of y^e Iewes. Furthermore Pilate delte not so seriously and with so great constan­cy as it was needefull. Yee shall haue a more plentifull Exposition of these Thynges both in Mathewe, and in Iohn. 16. And the Souldiers ledde him away into the Hall, called prae­torium, & he called together y^e whole band. BV. Fyrst the Euangelyst no­ted what the Lord suffered of the mi­nisters of the Iewes in the palaice of y^e hie Priest: & now he teacheth what hee suffered at the hāds of Pilates seruāts a heathē Iudge after he was cōdempned in y^e Iudgement hall, and finally, ly how hee was led vnto the Death of the Crosse.

All these things are to be sene more at large in Mathew, and Iohn.

[Page 72] And they brought him to a place named Golgatha: whych is if a mā interprete it is the place of deade mens Sculles.

Marke diligently describeth what was done after his condempnation in the place call Caluary. Namely howe Chryste was nayled and hanged on y^e Crosse betweene two Theeues, what hee dyd speake on the crosse, what was done about him, and at the lēgth how he yeelded vp the Ghost.

34. And at the nynth hower Ie­sus cryed with a lowde voyce, saying Eloy, Eloy, Lamasabacthani, whych is, if one interprete it. My God, my God, why hast thou forsaken me.

The Euangelyste Marke bryngeth heere many woordes which were then vsed of the most of the People amonge the Iewes. Notwithstanding they wer corrupted by the longe Captiuitye of Babilon: Among which also he wrote this Eloy, Eloy. The Hebrewes saye Eli, Eli, as Mathew also hath.

Many affirme that Marke wrote Eli, Eli, But what this word Eloi sig­nifieth read the 27. of Mathew.

37. But Iesus cryed with a lowde voice, and gaue vp the Ghost.

After that Chryst had thus geuen vp the Ghost, and committed his soule into the Handes of the Father, some haue written that he then descended in to hell, which they call Limbos Patrū where (as they dreame) the soules of the Fathers reste: to whom (say they) he preached, vntill he rose a gaine, be­ing moued so to affirme, by this place of Peter, wher it is sayd:1. Pet. 3 In the which Spyrite also, he wente and preached to the spyrites that were in pryson.

And the Vayle of the Temple did rente in two partes, from the Toppe to the Bottome.

BV. Marke now maketh mention of certaine things which followed the death of the Lord which do commende the Pryce of his Deathe, and doe set forth the Maiesty of him beinge nowe a Dying. Straighte way after y^t deth of the Lord sayth Marke the vaile of the Temple rente in two from y^e Top to the bottome. The Vale was that which wente betweene the sight of the People and the Holy thynges whych were in the Temple. Whereby wee haue to learne that shadowes vanishe away so sone as the light of the truth shyneth. The rest concerneth the Ex­position of this Verse, and that whych followeth yee shall finde in the seuen and twenty Chapter going before.

Chapter the sixtenth

AND When the Saboth day was past, Mary Magdalene, & Marye the Mother of Iames and Salome, brought sweete smelling Oyntmēts that they myght come and anoynte hym.

BV. In this last Chapter, the E­uangelyste descrybeth the true resur­rection of the true Body of our Lord [Page 73] Iesus Chryst from the deade, and that which the other two Euangelists haue done largely, our Euangeliste Marke hath knit vp in few Wordes: because these fewe wordes in steede of many might seme to suffice.

The Godly women come to annoint the body of the Lord that it mighte a­bide sweete, & that it might not stinke through corruption. Therefore they bringe such ointments as are of force to dry vp and consume the moiste hu­mors of the body, to the end the same might thereby be kept vncorrupted.

Now, because they found not his bo­dy: it is euident that the same was ri­sen. 2. And earely in y^e mor­ning the first day of the Saboths they came vnto the Sepulchar, when the sonne was rysen.

BV. The time is heere noted whē these women went to the Sepulchre, that thereby we might gather y^e time of the resurrection also.

This day is the first day in the weeke next following the Saboth, being the very same which for a memorial of the resurrection we call Sonday. That which is heere called the Sabothe is to vs Saterday. A. Read the 28. cap. of Mathew.

6. And he saith vnto them be not amazed: Yee seke Iesus of Nazareth, which was crucified: He is rysen, he he is not here, behold the place wher they had put him:

BV. Note here diligently how by the Testimony of the most holy Aun­gels of God, the special points of our redemption are reuealed and declared vnto Men.Luke 1. For the incarnation of our Lorde was shewed vnto the Virgin Mary by the Aungell Gabriell. And now Angels, being ministers of truth are witnesses of his resurrection fromAct. 1. the deede: When the Lord standynge vppon mounte Oliuet ascended into Heauen. Angels appeared and testifi­ed that the Lord Iesus should so come againe to Iudgemente as the Disci­ples sawe him ascende into Heauen. Wherfore if we wil not let to beleue sworne witnesses, how much more ou­ght we to geue credit vnto Angels, & the Ministers of truth.

It is the true property of a humane body to be in one certaine place. And because the Body of the Lorde whych was risen from the dead, was no more there, where it was at the first, it fol­loweth that the true body is risen, & the very same which was laide in the Sepulchre, and to conclude it follow­eth that the same body rising agayne lost not the property of a humane Bo­dy, for then the Angel should not haue truly sayd. He is not here. Reade the 28. cap. of Mathew.

7. But goe your way, and tell hys Disciples, and Peter that he goeth before you into Galile. there shal ye see him, as he sayd vnto you.

BV. This also pertayneth to con­firme the verity of Christs body. For that Locall moouing doth shewe the Verity of Christs body.

As if he should say. There yee shall see him he place being certain, ye shal se him not as a spyrite, but as a true mā. 11. Afterward he appered to the ele­uen as they sate together, and cast in theyr teeth their vnbeliefe and hardnes of hearte: because they belyeued not them which had seene that hee was risen againe from the dead.

Some English translations haue.

But it cannot be gathered by the Hebrew nor Greeke texte, but rather [Page 66] that they sate together weeping,Luke 24 and in prayer. For certayne it is, that this was the first Vision or appearyng of Chryst, which was aboute Midnight (as it may be gathered by Luke) which was no fit or conuenient time for sup­per. Againe if they had bene at meat, it is not like that Luke woulde haue sayde that the Lorde standynge before them asked them for meate. Or if they had any thinge to eate. For he shoulde haue sene himselfe whether they had, or no. But it is the Hebrew phrase of Speache to vse this word sitting for resting in any place.

Where as some restrayne these wordes of Marke vnto Thomas, it se­meth to bee to much coacted, or Wre­sted, so that it is better more simpelie to expounde it thus, that Christ whē hee Appeared at the fyrste to hys A­postles, rebuked them because they woulde not belieue those Witnes­ses that sawe hym after his Resurrec­tion.

Howbeit their hardnes of heart is not only condempned in this that they gieue no credit vnto the words of mē, but because they being conuicted by y^e euent of the matter it selfe, woulde skarse beleue the testimony of y^e Lorde himself: Wherfore iustly the hardnes of theyr hearts is cast in their teethe: because to theyr slow dulnes obstinacy was also ioyned, euen as though wil­lingly they desired to suppresse y^t which manifestly appeared to be true: not y^t they went about to extinguish y^e glory of theyr maister, but because of theyr dulnes which made them vneasy to be taught, & hardned them. BV. But it is not here expressed vnto vs, what words the Lord vsed in this reprehen­sion of his disciples.Luke 24 In Luke we read certaine words which tend to this end where by we may gather what y^t was which is not here expressed.

Let vs hereby learne to know that the Lord is angry, & gretly displeased with our vnbeliefe which haue such e­uident testimonies of the resurrection of our Fleshe, and yet do doubte.

Wee muste all wayes fyrmely be­lieue that whych is confyrmed wyth such vndoubted testimonies,

As touchyng that whych followeth vnto the 19. verse. Read the 28. of Mathew.

19. So then when the Lorde had spoken vnto them. Hee was receiued into Heauen, and sate him downe on the right hand of God.

BV. An other speciall poynte of our Religion is heere put downe vnto vs by Marke, to the which at the lengthe all Thynges being finished our lorde Iesus came at the lengthe.

He hath put down y^t vnto vs in few wordes which Luke by many wordes declareth.

For the ascention of the Lord into Heauen. Read the 8. of Math.

BV. That is to say, hee being en­tered into his Kingdome hath recey­ued power of all thynges both in hea­uen and in Earth.

As concerning the right Hand of God, the sittyng of CHRIST at the ryghte Hande of the Father, and the Kingedome of CHRISTE we haue spoken largely in the 22. cap. of Math. 26 and 28:

20. And they wente forthe, and preached euery where, the Lorde workyng wyth them, & confirming the Woord with signes following.

[Page 71] BV. Heere the exact faith, and the continuall diligence of the Apostles of the Lord is commended vnto vs.

They Obeyed the LORDE whych commaunded them to preache the Gospell throughoute the whole World: leauing vnto vs an Example to frame our selues, and all that wee haue accordynge to the will and plea­sure of the Lorde. As touching that which concerneth the more Ample enlargyng of the exposition of this place Read the 28. Chapter of Mathewe, the 20. verse.

Chapter the first.

1. FOr asmuch as manye haue taken in hand to set forth in order the declaration of those thynges vvhych are most suredly to bee beleeued amonge vs. (For as much as many) R.

This Exordium and preface, which Luke hath set before his worke, shew­eth to whom this worke was dedica­ted: and also what mooued the author him selfe to write the same. C. Where fore only Luke maketh a preface to his Gospell, that he might briefely shewe the cause which mooued him to write. But where as hee writeth to one man alone, it seemeth very absurde: seeing it rather appertayned to his Offyce, to call men generally to the Fayth, by the open sounde of the Trump.

Therefore it seemeth not meete, that y^e Doctryne, which belongeth not to one or to two, & no more, but to all estates of men, should be by him priuately de­dicated to his Theophilus. Hereupon it came to passe y^e some thoughte this word Theophilus, to be a name appel­latiue, and that al the Godly are called theophilos, that is to say Louers of God, of the Greeke worde Theos and Philos. To the which Opinion the E­pithete whych is therewithal added is contrary: For hee calleth him, Most exellent Theophilus. And, wee neede not be a fearde, of y^t absurdity, which mooued them to that Iudgement and opinion: for the doctrine of the Apostle Paule, doth not therefore the lesse ap­pertayne to all men, because hee hath dedicated some of his Epistells to cer­tayne Cytties, and other some also to men. Nay, if wee call to mynde the con­dition of their times, we will confesse that this was very well & wisely fore­seene and done of Luke; The Worlde was full of Tyrants, which with feare and terrors hindered y^e course of their Doctrine. This gaue sathan and his ministers occasion to disperse abroade the cloudes of errors, which might ob­scure and trouble the pure light. And because the common sort of men were not carefull ynough for the keeping of the purity of the Gospell, and fewe di­ligently wayghed what sathan crafte­ly went about, and how great daunger there was in such fallacies and subtill snares: as euery man excelled others in fayth which was rare, and in the ex­cellent gyftes of y^e spirite, so it became him to vse the greater care and dilli­gence to keepe the Doctrine of Piety, all that hee coulde, pure and vnspotted from all corruption. Such were cho­sen of God to be as it were preseruers of his woorde, and faythfully to leaue and to Dispose vnto their Posterity, the heauenly Doctrine which they had in their custody. Wherefore, to this ende, and for this cause Luke dedicat­eth [Page 2] his Gospell vnto Theophilus, 2. Timot. 2 14. and 3.14. that hee mighte take vppon him the fayth­full custody of the same. The which of­fice Paule also commendeth and enioy­neth his Tymotheus. B. Also many of the auncient Fathers affirme that the Euangelist Marke, writ his Gos­pell vpon the reporte of Peter, and the Euangelist Luke hys Gospells from the mouth of Paule. Many thinke that Marke did so, whom Peter calleth his sonne. Furthermore, they say that hee was also a Companion of Paule, 1. Pet. 5.13 Colos. 4.10 of whom he him selfe speaketh, sayinge, Aristarchus my Pryson fellow salut­eth you, and Marke, Barnabas systers sonne. Last of all, they say that hee preached Christe the twelfth yeare af­ter he had suffered his Passion; in Ae­gypt and in Alexandria; and that hee interpreted those thinges which Peter preached. And heereuppon they are broughte to beleeue that hee sawe the Lord in the flesh, and that hee belieued in him, and also that hee knewe many of those thinges which hee hath writ­ten by his owne sight. BV. For where­as some make him only an Abbridger of Mathew that is altogether vntrue: For otherwise there shoulde bee onely three Euangelists: euen as wee haue shewed in the Argument of the Gos­pel after Marke. But cōcerning Luke, it is euident ynough by this Prologue that he receiued those things which he hath written, not of Paule, (who knew not Christe before Stephen was put to death) but of th [...]se which had seene with their Eyes from the beginninge those thinges which were done by the Lorde, and were some parte of those thinges which they declared. But why these two writte their Gospells after Mathew, or Mathew after these two, when as notwithstandinge the whole three shewe one thing, this seemeth to be the more likely cause, for that they wrote them in diuers countreys, and y^e same farre distante one from another, in so much that the one hadde no hope that the writinges of the other woulde come vnto y^e Countrey where he was. For who neede to doubt but that they, which from the beginning knew & vn­derstoode by Fayth these wonderfull Iests and most wholsome wordes of y^e Lorde, appoynted their Preachers to put the same in writinge, leaste any of them shoulde bee forgotten: and so by this meanes other Gosples were writ­ten to other some? The which occasion Sathan by and by takinge, thrust in al­also his Euangelistes into the Chur­ches, which tooke vpon them to write the sayinges and deedes of the Lorde, but mingled w^tall their owne dreames and Imaginations. Whereby it came to passe (as the Nature of man is al­wayes wont more to fancy the Imagi­nations of men, the which thinge y^e de­lighte it selfe which is alwayes taken of Fables, Tales, Pageants, and such like vaine Fantasies, manifestly prou­eth) that many preferring Lyes before the truth, forged vnto themselues a sayned Christe. And thus a booke concer­ning the Infancy of our Sauiour was receiued of many, with many other gospells and writings, not only Apocrifa, but also very pernicious; with y^e which the godly Byshops afterwards had no light cōtencion. This mischiefe began to take place in Lukes time: whereup­pon seeinge that neyther the Gospells of Mathewe, nor of Marke were in that Region, was moued with y^e loue of truth and sincere Chrystianisme to write y^e Gospell, by which, not so much this Theophilus (to whom specially he wrote the same) as others also, omit­ting trifells, might haue y^e certainty of those thinges, concerninge which they [Page 3] were taught. Therefore the Euange­list Luke sayth here (For so much as many haue taken in hand) As they which haue wrytten Gospells in the names of Bartholmew, of Andrew, of Nicodeme, of Mathie, of y^e Nazarites, and in the names of many others.

C. Hee seemeth heere to alleage the cause of his writinge, which ought ra­ther to haue stayed him from writing. For to write a new which was hande­led already of many, was a superflu­ouse labour, if so be they had faythful­ly and truly done their duety. But he doth not so much as in one woorde ac­cuse them eyther of deceipte, or of neg­ligence, or of any other fast: therefore in effect his wordes are as much as if hee should say that hee will do y^t which is already done. To this we aūswere.

That although hee spareth others which had written before, yet notwith­standing he doth not altogether allow their labor. Hee doth not expresly say they had written of doubtfull thinges: but challenging vnto him selfe the cer­tainty of matters, modestly derogateth from them sure and vndoubted credit. If any man obiect and say, that it ra­ther became him sharply to inueygh, if so bee they disceyued; Wee aunswere agayne, that it might bee that their of­fence was not great, which was rather committed of rashe zeale than of mali­ciouse wickednesse: and that therefore there was no cause why hee should ve­hemently reproue them. And it is like­ly that they were onely certayne ente­rances and profers, which beinge at y^e time not greatly hurtfull, had after­warde done more harme to the fayth, if so be they had not bene prouided for in tyme.

Moreouer it is profitable to noate, that God which prouided this remedy by Luke for superfluouse writings, by his wonderfull counsayle broughte to passe, that others beinge by publique consent reiected, these only might haue credit, in whom his reuerend maiesty perfectly shyned. Whereby their mad­nesse is lesse tollerable, which do now set forth vnto the whole Worlde wic­ked and vngodly fables, vnder y^e name of Nicodemus, or of any other.

(To set forth in order) E. He v­seth this phrase of speach, because som others had set forth certayne thinges vnperfectly gleaninge heere and there and not prosecutinge any thinge at the full. Yea y^e Euangelist Mathew him selfe, although hee bee more plentifull than the rest, and beginneth with the very Natiuity of Christe like a Hysto­riographer, yet notwithstandinge hee hath pretermitted almost all y^e Chyld­hoode, and youth of Christe. Also the Gospel of Marke omitteth many thin­ges, and begynneth the Euangelicall Hystory at the preachinge of Iohn the Baptist. Iohn toucheth certayne thin­ges gleaningly, as omitted of the rest. Wherefore S. Ambrose gieueth vnto Luke a Hystoricall or peculier style. For when hee hath geuen to euery one of the Euangelists that which belong­eth vnto him, hee sayth,S. Ambro. But S. Luke obserued as it were a certaine Hysto­ricall order, and hath reuealed vnto vs more of the Lords Myracles: not­withstandinge so that the Hystory of this Gospell might cōprehend al the Vertues of Wisedome. And a litle af­ter he sayth, For wee haue sayd y^t this Booke of y^e Gosple was penned with a Hystoricall style. To bee shorte, if so bee wee compare him with others we shall see that hee hath bestowed much more Laboure, as well in wrytinge of matters, as in expressing Preceptes. Also this our Euangelist after the Hy­storicall maner beginneth with narra­tion. [Page 4] There was (sayth he) in the daies of Herod the king. &c. The which Hi­story he prosecuteth to y^e end. (Which are most suredly to bee beleeued) B. The Euangeliste woulde haue those thinges which hee is about to shewe, to bee taken and receyued not as mat­ters of Chaunce, but as Matters of waight and credit, euidently proued, & without all doubt. For somuch doth y^e Greeke worde importe. C. There is in this speache a secrete Antithesis, or comparison (as wee sayd before) be­cause hee challenging to himselfe y^e au­thority of a faythfull witnesse, abroga­teth credit from others which taught the contrary. B. Let vs learne by this example of Luke, to follow with all di­ligence, sincerity, & certaynty in Gods matters, least at any time wee imbrace the Imaginations of men for y^e worde of God. Let vs bee no longer Chyl­dren wauering and caryed about with euery wynde of Doctrine, in the wili­nesse of men,Ephe 4.14 in craftinesse to the laying wayte of deceipt. They which are led by their owne opinions must of neces­sity abyde doubtfull: the which is far from a Christian man, who ought to bee most certainely perswaded by the spirite of God of those thinges which hee belieueth concerninge Chryste.

Wherefore also they which are fayth­full Mynisters appoynted of God to geue vnto his family the worde of sal­uation, if at any time (as often times it happeneth vnto men) as vndiscreete persons they doe mingle with the true heauenly foode the poyson of humane inuencions, they ought not onely most willinglye to suffer both them selues & also their Brethren to be admonished thereof, but also intreate them to doe it. Whereuppon Paule when one did prophesie would haue y^e rest to Iudge,1. Cor. 14 29. least any humane thinge should creepe into the Churches vnder the name of Gods worde. Here wee see that Luke doth note or accuse none of all those which tooke vppon them to set forth a story of the Lords Actes, of any nota­ble lye or error, but only of vncertain­ty: and yet notwithstanding he thought that cause sufficiente, for him also to write the narration of these thynges.

Verely if in this lyfe we haue nothing more wholesome than the Woorde of God; it is meete that wee shoulde not bee lesse carefull to set forth & preserue the sincerity of the same, then Sathan continually laboureth to leauen & cor­rupt the same. (Among vs) C. This ought to bee referred to the faythfull. B. But hee seemeth very sclenderly to ground fayth vpon the report of men, which ought to be stayed onely vpon y^e woorde of God. And in deede the cer­tainty of fayth is attributed to y^e seal­ing of the Spirite. Wee aunswere, that Fayth, except y^e authority of God bee chiefly esteemed and doe first take place will bee contented and satisfied with no testimonyes of men: notwith­standinge when there is firste in them the internall confirmation of the Spi­rite, that they haue also gieuen vnto them a certaine Hystorical knowledge of thinges. Wee call that a Hystori­call knowledge, which wee conceyue of matters done, eyther by our owne sighte, or els by the reporte of others. For concerninge the manifest workes of God, wee must geeue no lesse eare vnto eye Witnesses,Knovv­ledge Hy­st [...]rical. then wee muste geeue credit vnto experience. More­ouer Luke doth not followe pryuate Authors, but such as were also Mini­sters of the Worde. By the which Ti­tell he extolleth them aboue the degre of humane authority, Sayinge,

2. Euen as they delyuered them to vs, which from the beginninge sawe [Page 5] them, them selues wyth their Eyes, and were some parte of those thinges which they shewed.

E. Therefore it euidente that the E­uangelist LVKE hath wrytten those things which hee heard of others. For that is delyuered which is by narrati­on vttered from one to another. But hee writeth not those thinges which hee hath heard of euery one, but that which hee hath hearde of men of vn­doubted credit: (that is saye) of those which were present at the doing of all those thinges which they shewed.

(And were some part of those things which they shewed) A. Or, which were Mynisters of the worde. For so they which haue bene well exercised in the worde of GOD thoughte good to translate it. For hee calleth the Apo­stells Mynisters of the worde, which were appoynted Mynisters in preach­ing the worde of the Gospell. He which only seeth, may report otherwyse then hee sawe: but these were not onely eye witnesses, but were appoynted also Mynisters. C. Wherefore they faith­fully reported that which they hadde seene and preached. He meaneth there­fore that they testefied vnto him cōcer­ning the Gospell, to whom authority was geeuen of GOD to preache the same. Hereof also commeth that secu­rity of the which strayte way hee ma­keth mencion, the which excepte it bee stayed on God, may afterward be sha­ken and troubled. Therefore it con­tayneth great wayght, that hee calleth those Mynisters of the word, of whom hee hath receyued his Gosple: because the faythfull may thereby gather that they Witnesses which ought not to be denyed or excepted.

3. I determined also as soone as I had searched out dylligently all thynges from the begynninge, that then I woulde wryte vnto thee, most excel­lent Theophilus.

(As soone as I had searched out dilli­gently) E. The olde translation hath, When I had attayned all thinges.

And the Greeke worde is metaphori­cally taken from those, which followe one steppe by steppe, least they loose a­ny whit of the way. Therefore y^e minde of Luke in this place is to expresse his paynes and dilligence in enquyringe & searching out the truth.This note beginning at L. is ta­ken o [...]t of Francis Lambert by the trā ­slator, and added be­cause Marlorate is but briefe. L. How di­ligently wee oughte to examine those thinges which are taught, the Euan­gelist sheweth by his Example when hee sayth, I determined also as soone as I had searched oute diligentlye all thinges from the beginning. &c.

For the Teacher must take heede, that hee teache nothing but that is sounde, true, and most certayne. Also y^e God­ly hearers must be assertayned of that doctryne which they must beleue, that it is the worde of God, and the moste sincere truthe. Otherwyse they shall not bee able to stande agaynst Synne, Death, and Hell. For by Fayth one­ly in the worde of God these are ouer­come, the which cannot be firme & sin­cere, excepte first of all the mynde bee assured concerninge the truth of the worde. (Most excellente Theophi­lus) E. Theophilus is the proper name of a notable and worthy Perso­nage, to whom this Booke (which ap­pertayneth to all y^e faythfull) was de­dicated by S. Luke: euen as wee haue sayd before in the first verse.

4. That thou mightest know the cer­tainty of those things, whereof thou hast ben informed. (That thou mightest know) E. The latine word is not, vt Cognoscas, but vt Agnosias; betwene the which there is dyfference: for Cognoscere signifieth to know, but Agnoscere signi­fieth to know [Page 6] of olde, or by proofe: As wee knowe him whose face we haue seene not ma­ny yeares before. (Whereof thou hast bene informed) In olde time, they which were newly baptised, had deli­uered vnto them the mysteries of the Christian fayth, but by word of mouth without writing: according to the ma­ner of those olde Deuines amonge the Aegyptians, Druides, vvere somtime in F [...]ance called Gallia one of the the tvvo e­states of l [...]ke con [...]ition as the spiritualty is novv a­mong vs. and of y^e Druides amonge the Frenchmen. This, was to be new­ly instructed in the misteries: the which Paule, and Luke call in Greeke Gate­chein: for Echein, signifieth to sounde with the voyce: whereof came Cate­chein, which signifieth to teache and instruct by worde of mouth those thin­ges, which thou wilt not leaue in wry­tinge. Whereupon they which were taught were called after the same ma­ner Catechoumenoi, or Catechetoi, that is, not yet entered into Religion: and they which taughte Catechetai, that is to say, Teachers. The Sence therefore and meaninge of S. Luke is this, That thou mightest nowe more fully and certainly know by wryting those thinges which thou afore time at thy entery into Religion learnedst by woorde of mouth.

Hereby wee learne that wee must reade S. Luke to this ende that wee might be without all feare and secure in his narration, not doubtinge whe­ther he speake in good sooth yea or no, but assuring our selues that wee haue a true and most certaine narration.

(The certainty of those thinges) E. Wee doe the more assuredly knowe those thinges, which wee haue learned by writing and order, specially if wee haue hearde the same before of others, or all one thing of the selfe same men: because the continuance of y^e narration doth bring great credit to any thing.

C. This place verely is worthy to be noted with dilligence: for the Worlde cannot discerne fayth from an opinion. For that which the World conceiueth hath no certaynty: But God woulde haue vs sure. There is also another cōmon error, for some men when they would haue any certainty, doe rather canfirme and stay them selues vppon thinges which come vnlooked for, then vpon the manifest truth. But wee see that God will not haue vs to wander: for hee hath gieuen vs that vppon the which wee may stay our selues, as this Hystory. Let vs vse his benefite, and not settell our myndes in error and in doubtfull matters vnder the pretence of Fayth. And withall let vs knowe that we must not receiue for a certayn­ty what soeuer is spoken, but must vse Iudgement. As for Example, there were many vayne Opinions spread a­broade after y^e resurrection of Christ: all which if a man will imbrace, there shall be no ende. Therefore the Lorde gaue vnto his Apostells a deepe & wise cōsideration in writing that we might haue somewhat certayne. Neuerthe­lesse, wee must take heede, y^t we thinke not the authority of y^t holy Scripture, to depend vpon men, as the enemies of truth dreame, but vpon the true God, who hath spoken by his holy spirite in his seruauntes. R. Wherefore, how well so euer wee knowe the Canoni­call Scripture, because the Church hath allowed the same, yet notwith­standinge neyther the true Church of Christe, nor the Hypocriticall and false Church, which is mixte with the true Church, oughte to vsurpe vnto them so great authority, as to inuert the ho­ly Scripture, to appoynt newe Com­maundementes of God, and to make newe Articles of fayth: but we ought rather to doe this, that seeing this ho­ly Scripture which the Church hath [Page 7] deliuered to vs as it were from hande, to hande, is approoued and confirmed by most assured testimonies, and seing that wee men are not the Authors, but the Witnesses of the Scripture, not Heads, but Members of the Church, not maisters, but mynisters, not Lords but the seruauntes of Christe: this I say considered wee oughte to imbrace this Scripture with both hands. Let vs submit our selues to these cōmaun­dements of God, which are conteined in this Scripture, and let vs obay this fayth, which is prescribed vnto vs lōge before by the Prophetes and Apostles and so by the whole Apostolyke church that we may attayne true Saluation in Chryst Iesus, the which we oughte to desyre aboue all Thinges in the World.

5 There was in the Dayes of He­rode the Kynge of Iurye a certayne Prieste named Zacharias, of the course of Abia, and his wife was of the dau­ghters of Aaron, and her name vvas Elyzabeth.

B. The Myraculous rising of Iohn the first Euangelyste, made somewhat to the commending of the pryce of the Gospell, and of the acceptable time which began when the Gospell was preached in the Worlde. C. Wherfore verye fitely Luke begynneth his Gos­pell at Iohn the Baptiste: euen as a man which would speake of the Day Lyghte, beginneth at the Day starre. For he went before the Sonne of ryghteousnes, which was euen arysing, as doth the Morning starre.

The rest of the Euangelistes also make mencion of him, but they begin at that time when he executed hys Of­fice. But Luke seeketh to brynge Cre­dit and estimation vnto him before hee was borne, setteth forth the wonderfull and mighty power of God in his In­fancie, and sheweth that he was appointed of God to be a Prophete before mē could discerne what he should bee, the whych he doth to this ende & purpose, that he might be heard with y^e greater reuerence, whē he should come abroad to set forth the glory of Chryst.

And this Herode of the which Luke maketh mencion, was the son of Anti­pater whome his Father aduaunced vnto the Kingedome: in inlargynge whereof he tooke such paynes and La­boure that hee was called Herode the greate. And there are some whych thinke that he was therefore heere na­med of Luke because hee was the firste forreyne Kyng. And that therefore it was a conuenient time for the redemption, because the Scepter was come to a straunge Nation. But they which so say, do not well vnderstande y^e Pro­phesie of Iacob, Ge. 49.10. where the commynge of the Messias is not simpely promy­sed when the Iewes should be depriued of the Scepter, but whē the same was taken away from the Tribe of Iuda. Howbeit this was not the meanings of the holy Patriarke, that the Trybe of Iuda should be spoyled of his Scep­ter before Chryste came: but that y^e re­giment of the People should bee stable in the same, vntill Chryste, that in hys person the cōtinuance of y^e same should at the last be permanēt. And although at what time the Machabeis floryshed the Trybe of Iuda had no preheminēce amonge the rest, and shortely after the last Captayne Iohn of the same Nati­on or Trybe was slayne: Yet notwith­standing the Regiment and Rule was not quyte extinguished, because there remayned as yet a chosen Counsayle of the Family and Posterity of Dauid to whome belonged the chiefe authori­ty: and it continued vntil the comming [Page 8] of Herode, who by the wycked slaugh­ter of the Iudges reuenged the punishment layed vppon him, because hee be­ing condempned of Murther, was con­strayned to choose exile and banishmēt then to suffer Death. Therefore the Raigne of Herode dyd not breake the Scepter of the Tribe of Iuda because hee was a straunger: but because by his Robbery, and cruelty all the dig­nity which remayned in y^t Tribe was abolished. And although the Kyngly dignity was decayed longe before, and the Regiment by litle and litle almost quight gone, yet notwithstanding that decay is not repugnant with the Pro­phesie of Iacob. For God had promy­sed two things which might seeme cō ­trary one to the other, namely, that the seate of Dauid should be euerlasting: and that after it was decayed he would repayre the same agayne: that y^e pow­er of the kingdome should be euerlast­inge, and yet notw^tstanding a braunch should come out of the deade stocke of Isay. Both which must needes be ful­filled. Therefore GOD suffered the Rule which he had erected in y^e Tribe of Iuda, to decay for a time, to the ende the people mighte the more earnestly hope and looke for the Kyngdome of Christe. And when as by the losse of a Counsayler, the hope of the faythfull was as it were cleane cut of, the Lord sodaynely shyned.

And nowe this appertayneth to the order of the Hystory, when the tyme of the thinge done is noted: but not with­out cause the myserable condition of y^t time was therewithall noted vnder y^e name of the King, to the ende y^t Iewes might know, that they must now haue respect vnto the Messias, if so bee they woulde faithfully imbrace Gods coue­nante.Iohn 1.15.3.18. (A certayne Priest named Zacharias) R. Luke going about to describe the Natiuity of Christe, be­cause Iohn the Baptist his forerunner was to bee sente before him, to testefie to Israell that hee was the promysed Messias, therefore firste of all hee des­cribeth the conception and Byrthe of Iohn. And because a witnesse hath no credit (specially in matters of greate waight) except hee bee very honest, & of good Fame: Therefore first of all Iohn is described by the honesty of his Stocke and Parents, and by the my­racles, by which not so much his nati­tiuity was adorned, as the authority of his testimony whych hee should gieue concerninge Christe was commended. (Of the course of Abia) C. It is e­uident by the sacred Scriptures,1. Cor. 24 that the Kinreds of the Priestes were des­cribed of Dauid by certayne degreese. In y^t which matter Dauid did nothing against the commaundement of y^e law. God had geuen the Priesthoode to A­aron and to his sonnes: the rest of the Leuites hee had appoynted to lesser of­fices. In this thinge Dauid made no alteration: but his purpose was part­ly to prouide that there mighte bee no tumult amonge the multitude: and partly also to cut of Ambition, & with­all to bringe to passe that a fewe might not drawe vnto them the whole office, and y^e greater parte sit Idell at home. And in that distribution Abia y^e sonne of Eliazar had the eight place. Zacha­rias therefore was of y^e Priestly stocke, of the Posterity of Eleazar, who succe­ded his Father in the Office of y^e high Prieste. (And his Wyfe was of the Daughters of Aaron) R. Luke see­meth to make mencion hereof, to shew that Zachary tooke not a Wyfe of a­ny other Trybe, as many other did, which was against the lawe of God.

C. Moreouer for honors sake Luke maketh mencion of the stocke of Ely­zabeth. [Page 9] For it was lawful for Zacha­rias to marry the Daughter of any cō ­mon Leuite. It appeareth therefore by hys Parentes one eyther side y^t hee was in his order no cōtemned person. But how Elizabeth being of y^e daugh­ters of Aaron, coulde be the Cosine of Mary, we will shew in the 36. verse of this Chapter. (And her name was Elizabeth) That is to say, The rest of my God. This signification did ve­ry well belong and agree to this Wo­man, seeing that of her hee was borne, which preached the euerlastinge and blessed Rest whych was to come by Christe. And Zacharias, is asmuch to say, as mindefull of God.

6. They were both righteous before God, and walked in all the lawes and ordinances of the Lord, that no man coulde finde fault with them.

(They vvere both righteous before God) C. Luke geueth notable testi­mony to the Father & mother of Iohn, not onely y^t they lyued holy and vnbla­meable before men, but iustly also be­fore God. And briefly he sheweth what righteousnes this was, when he sayth that they walked in the precepts of the Lord. Both are diligently to be noted. For although Zachary & Elyzabeth are praised to this ende, that we might knowe that the Candell which shyned before the sonne of God, came not oute of an obscure house, but rather out of a noble and holy stocke: notwithstan­dinge vnder their example, the rule of Godly and vpright lyuinge is withall set forth vnto vs. [...]e firiste [...] to a [...]ly lyfe. This therefore is y^e first thinge which wee must obserue in orderinge of our lyfe, namely y^t we en­deuour our selues to make our selues acceptable before God. [...]d re­ [...]reth a [...]e Con­ [...]nce. For we know y^t hee specicially requyreth a pure heart and sincere Conscience. Therefore hee shall begin at y^e wronge ende, which o­mitting y^e integrity of y^e heart follow­eth onely an outwarde shewe of lyfe to fulfill the Lawe.Workes vvithout a sincere heart are not accep­table to God. For we must remē ­ber that God to whom we are cōmaū ­ded to haue respecte, doth not beholde the outward shew of workes, but spe­cially the hearte.

Secondly wee must imbrace obedi­ence y^t is to say,The secōd step to godlines. no man must frame to himselfe a newe forme of obedience at his owne pleasure, without y^e worde of God, but they must suffer them selues to be gouerned by him. For this defi­nition is not to be neglected, that they are iust which frame their Lyfe accor­dinge to the commaundementes of the Lawe. By which is proued that God is not Delyghted wyth Mans fayned worshipinges, & that y^e whole course of humane lyfe is erroneous so soone as he forsaketh the Lawe of God. There­fore Luke calleth Zacharias & Elyza­beth, righteouse, because they walked in y^e cōmaūdemēts of y^e Lord, & because they were accepted for such before the Lord. For they are not therefore called iust, because they obserued al y^e cōmaū ­dements of the Law (euen as Iob was called iust because hee perfourmed the whole Lawe) but because they beinge receiued into the fauour of God, then also they pleased him w^t their workes, the which hee wayghed with fatherly compassion and not with extreame Ri­gor. For althoughe wee doe all those thinges which are commaunded vs to doe,Luk. 17.10 yet notwithstandinge wee are vn­profitable seruaunts. For what doth God owe vnto vs? Coulde euer a [...]y man fulfill the Lawe? Or shall a man bee counted ryghteouse for doinge one or two Goodworkes being a trāsgres­sor of al y^e rest of y^e workes of y^e Lawe? This were very absurde. Or shall he bee counted righteouse for many good workes sake, if so bee hee bee guilty of [Page 10] transgression in any poynte? No man dare affyrme this, the prescript of the Lawe denyinge the same, and proclay­minge all those to be accurssed, which doe not all their Lyfe time fulfill all y^e commaundementes of the Lawe. Fi­nally, is there any worke, which deser­ueth not to be condemned of impurity or imperfection? And how shoulde it bee then in his sighte for whom y^e stars are scarse cleane inough,Iob. 15.14. nor the An­gels righteous inough? Thus we are constrayned to graunt that there is no goodwork which is not polluted with transgressions and with his owne cor­ruption, that it may be without y^e ho­nor of righteousnesse. Therefore it cō ­meth of y^e righteousnesse of fayth, that workes are counted righteouse before God which otherwise are impure, vn­cleane, vnperfecte, and vnworthy his presence deuine.Righte­ousnesse of fayth. Zacharias and Eli­zabeth therefore were ryghteous be­cause God imputed not vnto thē their sinnes:Sinne is in the most holy. for they also were not without their corruptions. But God accepted their obedience though it were vnper­fect: because they bended them selues to serue the Lord. An example hereof we haue in Abraham. Coulde hee doe a more notable deede than to bee wil­ling to offer his only sonne? But shall we thinke that he was so willing to o­bay and fulfill that which y^e Lorde had commaunded y^t he wauered & doubted nothinge at all? No doubt the fleshe wonderfully rebelled. But seeing hee withstoode the same we must acknow­ledge y^e greater constancy to be in him. But yet if hee come before the tribu­nall seate, & if God enter into extreame Iudgment with him, shall he (thinke you) be founde so perfect that nothing is wanting: No verely: seeing the ve­ry starres (as we sayd before) are im­pure in his sighte. Such are all the works of his sayntes: but God of his fatherly mercy and compassion, accep­teth them for righteouse and perfect.

Therefore they are sayd to walke in y^e commaundements of the Lord and to be righteous. (In all the Lawes and Ordinaunces of the Lorde) C. Be­twene Lawes and ordynaunces this is the difference, that the name of Ordy­nances is properly referred to the ex­ercises of piety & deuine worship: but the first is more generall, and pertay­neth as well to the worship of God as to the duties of Charity. For the He­brew worde (which signifieth statutes, and decreese) is turned by the Greeke Interpreter to Iustifications for the which our Englishe translation hath, Ordinances. But the Hebrew worde in the holy Scripture signifieth Cere­monies, by which the People exerci­sed them selues in the worship of God and in the confession of fayth. And al­thoughe Hypocrites are in this parte very curious and dilligent, yet notwithstanding they are far vnlike Zacharias and Elizabeth. For the sincere Wor­shippers of God, as were these two, do not imbrace naked and bare Ceremo­nies: but bending them selues wholly vnto the truthe, doe obserue them spi­ritually. But impure and Hypocriti­call men, althoughe they dayly weary them selues in externall Ceremonies, yet notwithstandinge because they ob­serue them not as they are commaun­ded of God, they do nothing but trifell and loose their labor. To be shorte, in these two words is comprehended the whole lawe.Obiection But if so be Zacharias & Elizabeth were irreprehēsible in kep­ing the lawe, they had no neede of the grace of Christe: for the full obserua­tion of y^e law bringeth lyfe: and where there is no transgression of the same, there is no condēnation. We answere,Ansvver [Page 11] that this cōmendation which is heere geuen vnto the seruantes of God is to be taken with exception. For we must consider how God dealeth with them, namely after the lawe and couenaunte which hee hath made with them: The first principal poynte whereof is y^e free recōcilliation & daily pardon by which hee forgeueth their sinnes. Therefore they are coūted iust & irreprehensible, because their whole life testifieth that they are geuen to righteousnes, that y^e feare of God raigneth in them, so long as there is in them a certayne paterne of holinesse. But seing their godly stu­dy is far wyde from perfection (as we said a litle before) it cannot please God without pardon. Wherefore y^e righte­ousnes which is cōmended in them, de­pendeth vpon the free Mercy of God, whereby it cōmeth to passe y^t he impu­teth not vnto them y^e vnrighteousnesse which remayneth in them. Thus wee must of necessity expounde whatsoeuer is found in the scripture cōcerning the righteousnes of man, leaste wee ouer­throwe remission of sinnes: the which righteousnes of man can no more stāde without the sayd remission, then can a house without a foundation.

righteous­nes by im­putation.And here y^e foolishnes of y^e Papists may bee easely refelled. They set this which is here attributed to Zacharias against the righteousnes of fayth: the which as it is most sure that it floweth from the sayde righteousnesse, so it is meete y^t it be subiect vnto y^e same, or at least that they concur & agre together. And vayne is their fallacie which they builde vpon one worde. Iustifications (say they) are called y^e cōmaūdements of the law: therefore they Iustefie vs. As thoughe wee denyed y^e true righte­ousnes were geuen in the law, or bla­med the doctrine for not iustef [...]ing, and not rather our owne fleshe. Therefore although we confesse a hundred times that Lyfe is contayned in the cōmaun­dements of the Law, yet notwithstan­dinge men shall haue no profite there­by, which by Nature are quite contra­ry to the Lawe: and being now rege­nerate by the Spyrite of God, are not withstandinge as yet farre from the perfect obseruation thereof.

(That no man coulde finde any falte with them) B. This agreeth with that which Paule requyreth a Byshop to bee, namely, irreprehensible.1. Tim. 3.2.

That is to saye, they led such a lyfe that no man coulde Iustly reprehende them: Namely not onely from euell, but abstayning also from all outward apparance of euell.

7. And they had no Chylde because that Elizabeth vvas barren: and they both vvere nowe vvell strooken in Age.

BV. The Euangelist prosecuteth his narration vntill hee come to the con­ception of Iohn the Baptist.

C. And it came to passe by the singu­ler purpose of God, that Iohn was be­gotten not after the common and vsual order of Nature. The same also came to passe in Isaac, in whom God had de­termined to shewe forth a rare and no­table example of his Grace.

Elizabeth was barreine all the flo­rishinge tyme of her youth: the which tyme being past,Ge. 17.10. and 21.2. Age maketh fruite­full Women barrayne. Therefore in two lettes there appeareth a double myracle of the power of God: and that to this ende that the Lorde as it were by his stretched out Arme from Hea­uen myghte declare that the Prophet was sente from him.

Hee was Borne a Mortall man of earthly Parents: but a supernaturall meane doth no lesse cōmende him than [Page 12] if hee were fallen from Heauen.

E. Barrennesse was very reprochfull amonge the Iewes, as Elizabeth her selfe testifieth when shee sayth,

Luke. 1.25 Thus hath the Lord delt wyth me in the dayes vvherein hee looked on me, to take from me my rebuke from amonge men.

So Moises speaketh of Abraham, and Sara, sayinge,

Ge. 18.11. Nowe Abraham and Sarah vvere olde and striken in age.

8. And it came to passe, vvhen Za­charie executed the Priests office be­fore God, as his course came.

(And it came to passe) A. Now he beginneth to shewe how Iohn was promised to Zacharias himselfe, name­ly when hee was executinge the office of the Priest. (Before God) That is to saye when hee entered into that parte of the Temple which is called Holy, y^e which was rightouer against the Sanctum Sanctorum, in the which was the Arke of the Lord, vpon the which hee appeared:Leui. 16.18 for the which cause the Arke sometime beareth the name of God him selfe, as in this place, and of­tentimes also in the olde Testament.

These thinges hee declareth in y^e verse followinge, saying,

9.Accordinge to the custome of the Priests office his lot was to burne In­cence when hee went into the Tem­ple of the Lord.

(Accordinge to the Custome of the Priestes offyce) C. The Lawe com­maunded to burne Perfume twyse a day, that is to say, in the Morninge & in the Eueninge. And whereas the Priestes did serue by turne, that was so appoynted by Dauid, as we shewed before. Therefore that which is spo­ken here of burning Incence, the Law of God expresly cōmaunded. For thus it is wrytten in the Lawe,

Thou shalte make an Aulter for sweete Perfume of Shittim Woode thou shalt make it. Exo. 3.1.7

And in the seuenth verse following it is sayd,

And Aaron shall burne thereon sweete Incence euery morning: Exo. 40.26 whē hee dresseth the Lampes thereof shal he burne it.

C. But whatsoeuer was more it was added by Dauid: Howbeit that which he appoynted was not disagre­ing from the Lawe. For he only shew­ed the way howe euery one might dis­discharge that office which was inioy­ned him. (When hee wente into the Temple of the Lorde) C. By this worde (Temple) is ment the ho­ly place. The which is therefore to be noted, because sometime this woorde Temple comprehendeth the Church­yarde. But Zacharie is sayd to go in­to the Temple, whether it was law­full for none to goe but the Priests on­ly. Therefore Luke saith y^t the People stoode a farre of betwene whom and y^e Aulter vppon which they burnte In­cence there was a great distaunce: be­cause in the midest there was an Aul­vpon which they offered burnte sacri­fice. And it is to bee noated that Luke sayth Before God.

For so often as the Prieste entered into the holy place,The priest a mediator betvvene God and the Peo­ple. hee came as it were into the presence of God, that he might bee a Mediator betwene God and the people. For God woulde haue this knowne vnto his People that no man had accesse vnto Heauen but by y^e me­diation of y^e Prieste: yea, and that so longe as men liue vpon y^e Earth, they come not vnto the heauenly Throane, but in y^e person of a Mediator. There­fore seeing there were many Priestes, [Page 13] it was not cōuenient that two of them at once should execute the office of In­tercession for the people: but they were therefore appointed tournes, that one alone might enter into the sanctuary, and that so there mighte bee but one Prieste at once.Insence & the vse thereof in the lavve. And to this ende per­tayned the burninge of Incence, that the faythfull mighte bee admonished, that smell of their prayers did not as­scende into Heauen, but by the sacri­fice of Mediator. But how these Fy­gures are applyed to vs, reade the nynthe Chapter of the Epistell to the Hebrues.

10. And the whole multitude of the people were without in praier while the Incence was burning.

(And the whole multitude) C. The multitude was not in the holy place, when the high Priest entered into the same, at that time when Insence was burnte: euen as Moses wryteth,

Leui. 16.17. There shall bee no man in the Ta­bernacle of the Congregation, when the highe Prieste goeth in to make an attonement for him selfe, and for the People. But the multitude aboade without in the Courte or Yarde: the expresse forme whereof and of the holy place, with the Aulters for Incence, & burnt Sacrifices is to be seene in those bybles which Robert Stephanus hath prynted, in the sixt Chapter of y^e thirde Booke of Kinges.

11. And there appeared vnto him an Angell of the Lorde, standing on the right side of the aulter of Incence.

12. And when Zacharias sawe him, he was troubled and feare came vpon him. (And when Zacharias sawe him) C. Although GOD doth not therefore appeare vnto his seruauntes to terrefie them,Feare is very necessary. yet notwithstandinge it is profitable and very necessary that they should be made a fearde, that they being confounded in them selues, may learne to geue y^e due honor vnto God. And Luke doth not only shew that Za­charias was a fearde, but also addeth. (And feare came vpon him) Where by hee gieueth vs to vnderstande that hee was so afearde that hee was ouer­come therewith. And the feare which commeth vpon men at the presence of God, doth not onely bringe them to re­uerence, but also humbleth the pride of the fleshe, which is so peruerse, that men will neuer submitte themselues vnto God except they be violently con­strayned thereunto. Whereby also we gather y^e mē neuer flatter thēselues & wax proude, but when God is absent, that is to saye, when they wythdrawe themselues from his presence & sighte. For if so bee they did beholde God as a Iudge, they could not but presently be a fearde. And, if this happened to Zacharias at the sight of y^e Angell, to whom the prayse of ryghteousnesse is geuen, the which Angell is but a spark of the deuine light: What shal become of vs miserable men if so be the Maie­sty of God appeare vnto vs at the full? Thus wee are taught by the example of the holy Fathers, that none haue y^e feelinge of Gods presence, but they which feare and tremble at the sight of him: and that they are very blockishe and dull which carelesly neglecte his voyce. Let men therfore ceasse to stand in their owne conceipte, and let them humble them selues before God.

13. But the Angell sayd vnto hym, feare not Zacharie, for thy prayer is hearde: and thy wyfe Elizabeth shal beare thee a sonne, and thou shalt cal his name Iohn.

(But the Angell sayde vnto hym) C. God doth manifest his glory vn­to the electe, that they mighte not bee swallowed vp with feare and tremb­linge, [Page 14] but onely that they forsakinge y^e vayne truste in themselues, may with humility beholde God hym selfe. Za­charias is amazed and abashed wyth feare, and yet he is not destroyed there­with. For God did moderate his de­iection, that hee might bee cast downe so farre as was profitable for him.

Therefore so soone as God hath bea­ten downe the pryde of the fleshe in hys faythfull hee lyfteth them vp by reach­inge vnto them his hande. But he dea­leth otherwyse with the Reprobate.

For so often as they are brought before the tribunall seate of God, they are o­uerwhelmed wyth desperation. And this God gieueth vnto them as a iust rewarde for their vayne delightes, by which they gieue ouer them selues to sinne. Wherefore wee must imbrace this consolation, by which the Angell comforteth Zacharias, namely that we must not feare when God is fauorable vnto vs.

For they do much deceiue themselues, who to inioye Peace hyde themselues from the Face of God: when as wee must seeke peace in him.

(For thy prayer is heade) C. Za­charias mighte seeme to haue done a­misse, and contrary to his duety, if he entering into y^e Sanctuary in y^e name of the whole Multitude, prayed as a priuate man to haue a Childe. For the Priests Offyce was takinge vpon him a publique person, as forgettinge him selfe, to pray for the cōmon wealth of the Church. Yf so bee we say that there was no absurdity in this that Za­charias hauing finished y^e speciall part of prayer, thought next of all pryuate­ly vpon himselfe, the solution shal not be much amisse. B. For y^e high Priest when hee entered into the Tabernacle is sayd to pray for himselfe,Leui 16 17. for his fa­mily, and for the whole Congregation. C. But it is scarse lykely that Zacha­rias prayed then to haue a sonne, for y^e obtayning whereof he had no hope by reason that his Wyfe was well stric­ken in age. Neyther can we gather by the words of the Aungell any certayne moment of tyme. Wherefore we sim­plely vnderstande it y^t his prayer was heard at the last, which longe before he had made vnto the Lorde. B. For the Saynts without any offence vnto God may pray for y^e obtayninge of a chylde, and for other externall benefites, if so be they haue this first in their mynde, Hallowed be thy name. Mat. 6.9 Thy Kyng­dome come. Thy will be done. And whereas the Fathers so earnestly desi­red Chyldren, Chryste was the cause thereof who as yet was not exhybited vnto the Worlde, whom euery man desiered to come of his Seede.Exod. 23.26. Deu. 7.13. How­beit we and they haue all one cause, for that we counte y^e Procreation of Chil­dren the blessing of God.

Seeing, therefore Chyldren are a testimony of Gods blessing, it follow­eth that we may craue them at y^e hands of God vpon the foresayde condition.

God was wonte in olde time to gieue names vnto those whom he chose to do great thinges, agreeinge to the same, as wee may see in Abraham, in Sarai, and in Iacob. So our Lorde had the name of Iesus geuen vnto him: and he himselfe afterward chaunged y^e names of the more speciall Apostells. Herev­pon also Iohn had his name geuen vn­to him of God before hee was Borne,Iohn. 1.42 Mar. 3.17. whose office was to preach Christ pre­sente vnto the Worlde, and to poynte him out with the Finger. Hys Office was to bee a Preacher of Grace, and Mercy: and therefore he receyued his name of Grace. For, him whom wee call Iohn the Hebrewes call Iohanan, [Page 15] of the Hebrew verbe, which signifieth to gratefie, to endue, to geue freely.

Therefore Iohanan, or Iohn signifieth gratious and accepted, who in deede was most acceptable, whom in deede God had chosen to so notable an office of the Gospell with so great myracles. But rather he was called gratiouse & accepted, because hee was a Preacher of the grace of God by Christe.

C. Therefore not only the grace with the which God did specially end we him is commended in this name, but that grace also which his office was to bringe vnto all men. In lyke manner whereas God gaue vnto him a name before he should be borne, it was as it were a seale of the promise. As if hee shoulde say, To the ende thou mayest know y^t it shall not bee in vayne which I tell thee, thou shalt call thy Sonnes name Iohn. Euen when God promy­sed deliueraunce vnto the People by Moses, hee addeth,

This shalbe a token vnto thee that I haue sent thee, [...]o. 3.12. After that thou hast brought the People out of the Lande of A [...]gypte, yee shall serue God vpon this Mountayne.

C. The force therefore and waighte of the name of the sonne of Zacharias, amplifieth the time, because God im­printeth in him a token of his Grace, before he is borne.

14. And thou shalt haue Ioy & glad­nesse, and many shall reioyce at his byrth. (And thou shalt haue ioy)

C. In that the Angell promyseth Ioy, hee sheweth that the same shalbe not onely for the Childe, but for some greater matter. For an olde graue man is not Ioyfull and glade for a try­fell. Wee are all glad for receiuinge children: but afterwarde cares aryse, especially when they doe degenerate, & are not according to our mynde. Here is no such thinge. For y^e Angell shew­eth that the sonne of Zacharias shalbe such a one as hee durste not aske for.

C. The Angell goeth farther, shewing that the same shall not bee a domesti­call Ioye for the Parentes to haue a­lone, but belonging to strangers also, to whom the Fruite of the Natiuity shall come. Therefore the wordes of y^e Angell are as much as if he had sayd, that a sonne should be borne not to Za­charias onely: but also to bee a Tea­cher and a Prophet to all the People. B. Whereupon his Father afterward did Prophesie of him, thus,

And thou Chylde shalt bee called the Prophet of the hyghest, for thou shalt goe before the Face of the Lord to prepare his wayes.

C. Papists haue abused this place, to bring in the Prophane maner of ce­lebrating the byrth of Iohn. But to o­mit their magical practises in hallow­inge that day, it shall bee sufficient for vs briefly to shewe that the wordes of the Angell are falsely wrested of them to a yearely reioyseinge of a byrth day, seeing the Angell simply commendeth the Ioy which shoulde come to all the Godly by the fruite of his Doctrine.

For they reioyced that a prophet was borne vnto them, by whose mynistery they were brought into hope of salua­tion. B. Therefore when wee see that Iohn was so great and notable a Ser­uant of God, we haue also great cause to reioyce, that such a Preacher is sent vnto vs, which in some part should pre­monstrate Christe vnto vs. For how­soeuer hee serued his age and time, yet notwithstanding hee speaketh still vn­to vs: and that notable Sermon, Be­holde the Lambe of God, is directed vnto vs.

15. For hee shalbe great in the sight [Page 16] of the Lord, and shall neyther drinke Wyne nor stronge Drynke: and hee shalbe filled with the holy Ghoste, e­uen from his Mothers Wombe.

(For hee shalbe great) C. The An­gell confirmeth that which he had spo­ken concerning Ioy: because Iohn was appointed to a greate and wonderfull calling. (In the sight of the Lorde)

Z. Here now the third time he sayth, In the sight of the Lord, but not all in one sence. Here in this place, In the sight of the Lord, signifieth, in the bu­sinesse and worke of the Lord. C. For here the vertues in the which he excel­led are not so much commended, as the greatnesse and excellency of the offyce is extolled. Euen as Christe, when he affyrmeth him to be the most excellent among Womens Children, hee hath not respect so much to the holynesse of Life as to the Mynistery.Math. 11.11 (And hee shall neither drinke Wine nor strong Drinke) C. The purpose of Luke was not to repose y^e greatnesse of Iohn in the abstinency of Wyne and strong Drinke: onely his intent was to shew that he should haue some speciall gifte disagreeinge from the common life of men: not that this of it selfe simply is so great a matter (for wicked men are founde to abstayne) but the Lord ment by this euident signe,Abstinen­cie of Iohn. to geue a badge vnto his seruaunt, whereby the world might knowe him to bee a perpetuall Nazarite. The Priests also abstayned from Wyne and strong Drinke, when their turne came to serue in the Tem­ple.Leui [...]0 9 The same abstinency was prescri­bed to the Nazarites, vntill such time as their vowe was at an ende.Num 6.3.

The Rechabites also abstayned for euer,Ie [...]e 356 because it was so commaunded them of their Father.

But God shewed by a notable to­ken, that Iohn was dedicated a Naza­rite vnto him during his lyfe:Iudg. 13 euen as wee reade also of Samson. B. Moreo­uer it was meete that Iohn should ex­cell all the Prophetes which were be­fore him in deuine preachinge, beside this that hee was specially appoynted a Prophet to the Iewishe Nation: Wherefore it was meete y^t he shoulde wante nothinge of the most excellente holinesse euen in externall things: that there myghte bee no occasion taken at him to reiecte the Gospell which hee should preache. Howbeit, this serued not y^e Reprobate. For when they saw that he farre excelled all that went be­fore him,Math. 1 [...] they sayd notwithstandinge hee had a Deuell. C. Moreouer we may not vnder the pretence of this place faine a worship of God in abstai­ninge from Wyne: as doe the apishe Papistes, who imitate the Fathers in euery thinge. Only let euery one im­brace temperancie. Let them which feele harme by drinking of Wine, wil­lingly abstayne from the drinking of y^e same: and let them which want wine be content to misse the same. (And he shalbe filled with the holy Ghoste)

C. By these words nothing els is no­ted, but that there shall appeare such a towardnes in Iohn, which shall shew the hope of his greatnes to come. And wee speake not of such towardnesse as is in Prophane men, but with such as agreeth with the excellencie of the Of­fice. Therefore the sence and meaning is this, The power, and Grace of the spirite shall not onely then shew it selfe when he shall begin his Office, but he shall excell in gyfts of y^e spirite so soone as hee commeth oute of his Mothers wombe, which as certayne tokens shal testefie what he shalbe. For from his Mothers Wombe is as much to say, as from his first infancie. We cōfesse that the power of the spirite wrought [Page 17] in Iohn, when hee was as yet included in his mothers Wombe: but the An­gell hath here a farder meaning, namely, y^t Iohn being yet an Infante, should be openly discouered with singuler cō ­mendation of the grace of God. Therefore there were two signes, namely y^e externall signe, which was y^e abstinēce of Wyne and strong drinke: and in the inwarde signe, which was excellente gyftes.

There is no neede that wee shoulde here subtilly dispute, or rather tryfell and spende the time in vayne, concern­ing the fulnesse of the spirite: because the Scripture by this name meaneth nothinge els but the great abundance of the gyftes of the holy Ghoste. [...]n. 1.16. [...]or. 12.11 [...]e. 4.7. We knowe that y^e spirite was geuen aboue measure to Christe alone: that we all might receiue of his fulnesse: but to o­thers it is geuē by measure. But they which are indued with such plenty of grace y^t the common sorte of men haue no such measure, are sayd to bee full of the Spirite.

Moreouer as the plentifull power of the Spirite, was the extraordinary gyfte of God in Iohn, so wee must note that the spirite is not geuen by and by to all men from their Childhoode, but when it seemeth good vnto God. Iohn bare a badge frō his mothers wombe of the grace to come. Saule, all y^e while that hee was a Keeper of beastes, had no maner of kingly shewe in him, but being chosen at y^e length to be king, he was sodainely chosen into a newe man. Therefore let vs learne by this Type, that there is the free operation of the spirite in men from the first Infancie, vnto extreame olde age.

16. And many of the Chyldren of Is­rael shal he turne to their Lord God. (And many of the children of Israel) BV. At that time in the which Iohn li­ued among men, true Religion among the Iewes, lay so defiled and corrupted with Pharasaical traditions and with an innumerable sorte of other impie­ties, in somuch that there appered no shewe of that Religion which the Pa­triarkes imbraced, and the Prophets preached.Math. 10.1 [...] Iohn therefore came to re­forme true Religion, (as our Saui­our Christe also testefieth) by y^e seuere exposition of the lawe, and by feareful threatnings of grieuous punishments reuoking the Iewes from wicked Hy­pocrisie to followe true repentaunce.

Now (sayth he) is the Axe layed vnto the Roote of the Trees;Math. 3.10 euery Tree therefore which bringeth not foorthe good fruite is hewen down and cast in­to the fier. He inuiteth the Pharises, and Saduces to repētance vpon paine of eternall destruction. O Generati­on of Vipers who hath taught you to flee from the Vengeaunce to come? Brynge forth therefore due Fruites meete for repentance. And hee shall conuerte many, but not all, and (as y^e Prophet sayth) only the reliques.Esay 10.22 The Reliques of Iacob (sayth hee) shall be conuerted.

C. But there seemeth here more to bee attributed vnto Iohn then belong­eth vnto a man.Obiection For seeing the conuer­sion vnto God doth renewe men into a spirituall Lyfe, it is not only the pro­per worke of God, but it doth also sur­passe the very creation of men. So y^t by this meanes the Mynisters maye seeme to be equall with God, yea, and to be preferred before him, as hee is y^e Creator: seeing it is a greater matter for men to be borne agayne into a hea­uenly lyfe, then for mortall men to bee borne in the earth.Answere. The solution here­of is easie to be made, because the Lord in geuing so great prayse to y^e external doctrine, doth not deuide the same frō [Page 18] the secret power of his Spirite. For, because GOD doth choose men to be Mynisters vnto him selfe, that he may vse their labor to the buildinge of his Church, hee doth also worke by them by the secret power of his spirite, that their labour might bee effectuall and fruitefull. So often as the Scripture commendeth this efficacie in the My­nistery of men,i. Cor. 3.7 let vs learne to referre the same to y^e grace of the spirite, with out the which men shall spende their breath in vayne. So y^t Apostell Paule when he boasteth him selfe to be a my­nister of the Spirite, hee doth vsurpe nothing to him selfe, as of himselfe, & although by his voyce he pearced into the heartes of men: but hee preacheth the power and grace of the Spirite to be in his Ministery. These maner of speaches are worthy to bee noted: be­cause Sathan wonderfully seeketh to extenuate the effect of doctrine, that he mighte also weaken the grace of y^e spi­rite annexed vnto the same. We graūt that the externall preachinge can pre­uayle nothinge of it selfe beinge sepe­rated from the internall operation of the spirite: but because it is the instru­ment of the deuine power to our salua­tion, and an effectuall instrument by y^e grace of the Spirite: let vs not sepe­rate those which GOD ioyneth toge­ther. Moreouer, to the ende the glory of cōuersion and of faith may abyde to God aloane, the Scripture doth often times tell vs,2 Cor. 3.7 that the Mynisters are nothing of them selues, but doth com­pare them with God, leaste any man shoulde geue vnto them y^t honor which he hath taken from God. To be short, those whom God conuerteth vnto him selfe by the labor of the Mynister, the Minister is sayd to conuert, because he is nothinge els but the hand of God: and both are plainely expressed in this present place.Conuer [...] on vnto God by the prea [...] ing of the Worde. BV. Neuerthelesse we must note, that the ende of the Myni­stery of the worde of God is, that the People might be conuerted vnto their God. And we are conuerted vnto the Lorde, when his woorde pearceth into our myndes. The which verely doth not pearce as it is vttered by man (for we knowe y^e obstinacie of mans heart) but it is the spirite y^t pearceth. C. For how farre vnable the Ministers are to turne men vnto God, we gather here­by, because Iohn did conuert all men y^t hearde him (the which no doubte hee would haue done if he might haue had his owne defier) but he conuerted those onely whom it pleased God to call.

In fine, the Angell teacheth the ve­ry same here which the Apostell Paule doth in another place, sayinge,Ro. 10. [...] y^t fayth cōmeth by hearing; but yet that none haue y^e illumination of fayth, but they to whom the Lord inwardly reuealeth his Arme.

17. And he shall go before him with the spirite & power of Elias, to turne the hearts of the Fathers to the chil­dren, and the disobedient, to the wis­dome of the iust men: to make ready a perfect People for the Lord.

(And he shall goe before him) C. In these wordes he defineth what the office of Iohn should be, & by this note hee discerneth him from the rest of the Prophetes, to whom a certaine & pro­per ambassage was comitted: seeinge that Iohn was sent only to this ende, y^t hee might goe before Christe as a har­uinger & forerunner of a kinge to pre­pare the way. For so saith the Lord vn­to Malachias, Behold I send my An­gell which shall prepare the way be­fore me. Briefly, the vocation of Iohn tended to no other ende, then to pre­pare an auditory for Christe, and Dis­ciples also. Note here that he sayth, [Page 19] Before him, namely before God. For in the verse going before he had made mencion of God to the ende we might know that Chryst was the same God, which spake by the Prophet Malachy.

C. Hereby therefore is proued the e­uerlasting deuinity of Christe. Z. But howe Iohn wente before Christe Ma­thew declareth in his third Chapter.

(With the spyrite and power of E­lias) C. By these words Spirite and Power, we vnderstande the vertue or excellencie of y^e Spirite, with y^t which Elias was endued. For we must not here imagin y^e dreame of Pythagoras, that the Soule of the Prophet passed into Iohns body, but y^e same spirite of God which had wrought mightely in Elias, shewed y^e lyke power & efficacie afterwarde in Iohn the Baptiste.

But this worde (Power) was ad­ded expositiuely, to expresse that kynde of grace, with the which Elias special­ly excelled, for that hee beinge armed with heauenly power, wonderfully re­payred the decayed worship of God, & abrogated the false worship of Baale. For such reformation far excelled hu­mane strength. Now the same which was begon by Iohn was no lesse won­derfull, wherefore it is no marueyle if so be it was necessary that hee shoulde be endued with the same gyft.

A. Whereupon also Christe himselfe expounding Malachy, saith that Iohn is Elias in office and power, not in per­son, because of the likenesse of spirite & power that was betwene them: who (as did Elias) excelled in great gyftes and vertues. Reade the 7. Chapter of Mathew, beginning at the 10. verse. (To turne the hearts of Fathers to the Children) C. Here the Angell no­teth in what Ihon was most lyke vnto Elyas. Therefore he affyrmeth that he must bee sente, togather together the scattered people into the vnity of faith. For the conuersion of the Fathers vn­to the Children, is the bringing backe agayne from enmity to fauour: where­uppon it followeth y^t there was a cer­tayne breach which cut of and deuided the People. R. For Elias when in his time true Religion was defiled with the Idolatrouse worship of Baal, & the sonnes of the Patriarks followed an­other kinde of Religion then y^e Patri­arkes thēselues had followed, so resto­red true religion, y^t he reformed y^e reli­gion of y^e Patriarks among their chil­dren, & reformed y^e Religion of y^e Chil­dren by the Religion of y^e Patriarks, & the vnbeleuing Children followed the Wisdome, (that is to say, the faith) of the righteouse Patriarkes: who are hereof called righteouse, because they beleiued the Promyse made to Abra­ham, Euen as it is written,

Abraham beleued God & that was counted to him for righteousnesse. Gen. 15.6.

Moreouer there was great contro­uersie and dissension concerning Rely­gion: the greatest parte of the People in the kingdome of Israell followed y^e Religion of Baal: very few obserued y^e true religion of that God which was worshipped in Hierusalem Hereupo it came to passe that some Fathers fol­lowed Baal, and the children the true God; and some Children were Idola­ters & the Fathers true worshippers of God: so that, not only in one City, but in one house also, yea, and in one Bed diuers Religions were founde.

Therefore Elias when he had ouer­come the Prophets of Baal by the mi­racle of the sacrifice which was consu­med with fier from Heauen, turned y^e hearts of Fathers vnto their children: that is to say, he restored amonge the Fathers and their Children, one and the very same vniforme Religion, inso­much [Page 20] that now the Children of Israell which were then aliue, casting aside the wicked worship of Baale, followed the pure Religion of the true God, y^e Lo­uers whereof their fathers were. So that by y^e Ministery of Elias were con­uerted to the Fayth of the righteous who godly and wysely Iudged of Re­ligion. Such a binding and vnion of y^e Fathers with their Children Iohn be­gan to make, and Christe at the last fi­nished y^e same. Wherefore when Ma­lachy speaketh of turning, hee geueth vs to vnderstand that the State of the Church shall be rent and torne, at the comming of the other Elias: And so it was in deede, as y^e Hystoryes do plain­ly recorde.

The doctrine of the Scripture was corrupted by an infinite sorte of inuen­cions, the worship of God was defiled with grosse Superstitions, Religion beinge deuided into dyuers partes.

R. For some followed the Pharises, some the Saduces, and other some the Ethnikes. C. The Priests were open­ly wicked and Epicures: the common sorte ran headlong into al wickednesse: to be shorte, nothing whole and sounde was to be seene. R. But Iohn came & preached the Gospell concerning Iesu Christe, by the which preaching he set forth such a certayne, true, & vniforme Religion, that there began to grow a­gayne, godly concord and vnity among those betwene whom before there was great diuision. C Whereas it is here set downe, The hearts of the Fathers to their Children, it is improperlye spoken: because the Chyldren ought [...] rather to haue bene conuerted, which were breakers of the couenaunt, & had forsaken the righte Fayth of their Fa­thers. But although the Euangeliste doth not so playnly expresse that order of conuersion, yet notwithstanding the sence is nothing obsure, y^e God would bring to passe by the Labor of Iohn, y^t they should growe together agayne in­to vnity, which were before distracted and rent. The Prophet speaketh of y^e conuersion of both: whose purpose was nothing els but to note a mutuall con­sent and agreement. But because men doe oftentymes conspyre among them­selues to draw one another more from God, the Angel with all sheweth what maner of cōuersion this shal be, name­ly such a one as shall turne the disobe­dient to the wisdome of the Iust. For hee sayth. (And the diobediente to the Wisdome of the Iust men) That is to say, that the vnbelieueing might be conuerted vnto the Fayth. For the Greeke woorde [...], signifieth, disobedient, obstinat, peruerse, follow­ing the corruption & force of their wic­ked mynde, not admitting wholesome counsayle. C. The which is therefore to bee noted, least wee bee foolishly in­tangeled with the wycked, by the false pretence of concorde.

Because the name of peace is very plausible and acceptable, so often as y^e same is named in the Scripture, the Papists greedily take holde of y^e same to make vs hated: as though that wee which goe about to bring the Worlde from defection vnto Christe, were the authors of discorde. But by this Texte their folly is very well condemded, in that the Angel defining the way of the true and lawfull conuersion,Truth, and Wysdome is the bond of peace. maketh y^e wisdome of the righteous, the stay and bonde of peace. Curssed therefore is y^t Peace and vnity by which men agree together without God.

And there is no doubt but that by y^e Wisdome of the righteouse, Fayth is vnderstoode, euen as on the contrarye parte the disobedient are called vnbe­leuers. So that this is a notable ap­pellation [Page 21] of Faith, by which we learne that we doe then attayne to true righ­teousnes, when we obay the Worde of the Lord. The Worlde also hath his Wysdome, but the same is peruerse, pernicious and vayne. Therefore let vs knowe that men are so to bee linked together in vnity, that the same ought not to be a breache of y^e concorde which they ought to haue wyth God.

(To make ready a perfect People for the Lord) C. This sentence agree­eth with that parte where it is sayd y^t Iohn should be y^e forerunner of Christe to prepare the way before him: for the ende of his preaching was to make the People attentiue to the Doctryne of Christe. R. This seemeth to bee bor­rowed from the Prophetes Esay and Malachias. For these Prophetes did prophesie that Iohn should prepare the way before the Messias: the which the Angell here calleth, the makinge rea­dy of a perfect people for y^e Lord. And they thinke that Iohn herein prepared the way of the Lord, in that he preach­ed repentance, and brought the people vnto the knowledge of their synnes, whereby they might be ready & meete to receiue Christe by Fayth, by whom alone men haue righteousnesse, remis­sion of their sinnes, and euerlastinge lyfe. The which ought specially to be noted. For no man is more apt & meete to receyue Christe and to attayne sal­uation, than hee which acknowledgeth his sinnes. Neyther hath he any desier of Chryste, which is not troubled in himselfe with the feeling of his sinnes. Notwithstanding the more simple vnderstanding of this texte is to interpret it concerninge that Testimony which Iohn gaue vnto Christe: that to pre­pare the way of the Lorde, and to pre­pare a meete people for the Lord, and to geue testimony vnto Christ, may be all one: by which Testimony men are inuited & prepared to receiue Christe, and to beleue in Christe. For Iohn was promysed in the Scripture & to geeue testimony vnto IESVS that hee was Christe.Iohn. 1.6. There was (sayth the Euan­gelist) a man sente from God, whose name was Iohn. The same came to beare witnesse of the Lyght, that eue­ry one might beleue through him.

And Iohn himselfe sayth,Iohn. 1.31 That hee should be declared to Israell, therefore am I come baptizing wyth Water.

18. And Zacharias sayd to the Angel, By what token shall I know this? For I am olde, and my wife well stricken in yeares. (By vvhat token shall I know this) C. Now followeth the doubtynge of Zacharias, and the pu­nishment which the Lord layed vppon hym for his infidelity. Hee had prayed to haue a Sonne geuen him, and nowe when the same is promysed, as one for­getting his request and fayth, he doub­teth. Howbeit, if thou way these words according to the outwarde shewe, they seeme plainly to agree with the words of Abraham and of Mary the Virgin. For when Abraham hearde the Pro­mise of the Lande of Canaan: Gen. 15.8. Howe (sayth he) may I know that I shal pos­sesse it? Mary also, when it was tolde her of her sonne Chryste, sayth, How shall this be seeing I know not a man. Obiection C. Why then is the Lorde so greatly offended with the answere of Zachari­as. He obiecteth his olde age.Ge. 17.17. So did Abraham, whose fayth is so highly cō ­mended of the Apostell Paule that he sayth that he had no respect to his bo­dy which was deade,Rom. 4.13 neyther yet the deadnesse of Sarais Wombe, but simp­ly stayed hym selfe vpon the truth and power of God. Zacharias demaūdeth how and by what argument he may be assured.Iudg. 6.17 Gedeon required a double [Page 22] signe in like maner and was not repre­hended. How commeth it to passe then that God doth so seuerely correcte Za­charias as guiltye of a most haynouse offence?

Ansvvere. We confesse verely that if we haue respect vnto the words onely, that ey­ther they sinned all alyke, or els Zacha­rias had committed no offence at all.

But seeing we must Iudge of y^e words and deedes of men accordyng to the af­fection of the Heart, wee must rather stand vnto Gods Iudgemēt, to whom the secrets of the heart are knowen.

The Lord no doubte sawe some worse matter in Zacharias, than his wordes seeme to importe: and therefore he re­prehended him because by distrust hee reiected the grace promysed vnto him. It is not our parte to teach God what he shall doe, but to geue him leaue to punysh that in one whych he forgeueth in another. But it doth easely appere that there is great dyfference betwene the cause of Zacharias, and the cause of Abraham, Gedeon, or Mary. The whych dyfference can not be perceyued in the woordes. Therefore wee muste leaue the knowledge vnto God, whose Eyes doe pearce euen to the bottome of the heart.Ge. 17.17. Ge. 18.10 So God put a difference betwene the laughter of Abraham and the laughing of Sara, when as notwithstanding in outward shewe the one dif­fered not from the other. But y^e cause of distrust in Zacharias was, for that hee standing vpon the order of nature, attributed lesse vnto the power of God than became hym. For they do to strictly and wickedly Iudge of the workes of God, which thinke that hee will doe no more, thā is lyke by nature to come to passe as though hys power were ey­ther subiect to our senee, or shut & in­cluded in earthly meanes. But it is proper vnto Fayth to beleeue much more,Fayth be­leeueth more the [...] is seene by carnal rea­son. than Carnall reason telleth vs may be done. Therefore when we doe not assuredly stay our selues vpon the worde of God, wee are condemned of infidellity: because fayth cannot stand wythout assurance: and where doubt­ing is, there is incredulity. We ought of this only to reason with our selues, whether y^e Lorde hath spoken it or no: that wee shoulde examine the truth of hys words: (for that were dyuelish im­piety) but only to the ende that when it is manyfest that y^e Lord hath spoken we might in nothing doubt. But if Za­charias had doubted of the Reuelati­on from whence it came, it had bene no signe of vnbeliefe. C. But he doubted not whether it were the voyce of God yea or no, but leaning to much vnto y^e Worlde, an ouerthwarte doubt crept into his minde, whether that which he had heard should come to passe. And herein he did no smal iniury vnto God, because it was as much as if hee had disputed wyth him selfe, whether God were to be coūted true, whom he was sure had spoken. Howbeit wee muste know that Zacharias was so vnbeliue­inge, that hee swarued quite from the Fayth. For there is a generall Fayth whyth taketh holde of the promyse of eternall sauation, and of the testimony of free Adoption. And as after that God hath once receyued vs into his fa­uoure, he doth make many special pro­mises vnto vs, as that he wil feede vs, delyuer vs from perills, defend our in­nocency, and preserue our lyfe: so there is also a certayne speciall fayth which agreeth to euery one of these Promy­ses. Therefore some tyme it commeth to passe that one trusting in God con­cerning Remission of sinnes, and his saluation, shall in some parte doubte. For eyther hee shall doubt to much in the perill of death, or els will be ouer­much [Page 23] carefull for daily foode, eyther will be to doubtful in his Counsayles. Such was the incredulity of Zachari­as, because he holding fast the roote & foundation of fayth, doubted onely in one parte, as, whether GOD would geue him a Sonne. Wherefore let vs know that they doe not quite fall away from the Fayth, who in some particu­ler Businesse are troubled wyth their owne infirmity, and that faith doth not quyte fall from the roote, so often as y^e boughes thereof are shaken wyth the wynde.

Moreouer it may be that y^e purpose of Zacharias was nothyng lesse than to bring the fayth and truth of the deuine promyse into question: but being per­swaded after a sorte that God is true, was secretly drawen by the malice and crafte of y^e deuill into a wicked distinc­tion. Wherefore we ought to bee the more dilligent in watching and taking heede. For which of vs shall be wyth­out daunger of Sathans snares, when we see that a man of such rare vertue and holynesse, fell into the same?

19. And the Angell answered & said vnto him, I am Gabriell that stand in the presence of God, and am sente to speake vnto thee, and to shewe thee these glad tydings.

The Angell bringeth Zacharias from the consideration of his age and of his wyfes age, to the cogitacion by whom and from whom these thynges were tolde, he sayth, (I am Gabriell) By which wordes also the Angell geueth him to vnderstande that he did not dis­credit him but God, from whom hee was sent, & on whose message he came: and thus hee blameth Zacharias be­cause he is cōtumelious agaynst God. B. As if he should say, Why dost thou consider thyne and thy Wyues age? Cōsider rather who I am which bring this tydings vnto thee, & from whom I am sent. And before he pronounceth the punishment, he sheweth how greatly Zacharias had sinned. Hee sayth not that he is a man, or a Spyrite cōming of his owne accorde, but sent by the cō ­maundement of God: and that there­fore he did iniury vnto God because he belieued not his message. For GOD will not only be heard in his owne per­son, but by his Mynisters also: and he will haue so great reuerence geuen vnto his worde, that he will haue y^e same receyued of euerye one to whom it is brought.Luk. 10.16 C. To the which effect per­tayneth this sentence of Chryste: Hee which heareth you, heareth mee, and hee vvhych despyseth you despyseth mee. For although the preachinge of the Gospell is not brought to vs from Heauen by Angells: yet notwithstan­ding because God and Chryst y^e prince of Angells, hath declared by so many Myracles that the same is come from him, and hath preached the same wyth his owne mouth, that he might Esta­blishe the same for euer, y^e same ought to haue no lesse Maiesty, than if it had all the Angells of Heauen openly cry­ing and geuing testimony vnto y^e same. Yea the Apostell beinge not contente when hee had made the Gospell prea­ched by men equall with y^e Law which was geeuen by Angells, bryngeth an Argument from the lesse to the more,

Sayinge,

Hee that despiseth Moises law di­eth wythout mercy, He. 10.28 Ne. 12 25. vnder two or three Wytnesses: Of how much so­rer punyshment suppose yee shall he bee vvorthye, which treadeth vnder foote the Sonne of God?

Therefore the Maiesty of God is to be worshipped which appereth in his Woorde.Obediēce excelleth sacrifice. Wherefore let vs learne to [Page 24] geue the obedience of fayth vnto God,2. Reg 15 22. which he esteemeth more then all sacri­fices and burnt offerings.

C. This worde Gabriell is asmuch to say as Strength, or the fortitude & dominion of God. And this name was geuen to the Angell for our sake, that we might learne to geue nothing pro­per vnto Angels seeing y^t whatsoeuer power is in them is of God. For An­gels haue such names geuē vnto thē, that wee might knowe y^t they haue no power which is not of God, but doe rule vnder the name of God, y^t all may be geuen vnto God.

Obiection But it may be demaunded if some of them be not greater then othersome. If so be we would curiously stande vp­on this poynte,Ansvvere. it is to bee feared least wee fall into that perill, which Paule sayth happened vnto them,Col. 2.18 which ar­rogantly disputed of matters vnknow­en. We ought to thinke and speake of these soberly. Concerning Angels we haue spoken in our exposition of Ma­thew. Math. 4.6. Mat. 18.10. Dani. 8.16 Dan 9.21. This is the same Gabriell of whom mencion is made in Daniell.

To stand before God in this place sig­nifieth to serue y^e Lord, and to be prest and ready to doe his will. As if y^e An­gell should say, that hee is no mortall man, but a heauenly spirite: and that he came not without cause, but as the Mynister of God he had done his due­ty. Whereupon it followeth that God the author of y^e promyse, was greatly contemned and offended in the person of his mynister. In the same Sence Christe sayth that the Angells doe be­holde the face of his Heauenly father. Reade the 18. of Mathew, the 10. vers. (And to shew thee these glad tidings.) This worde glad tydings maketh the falte of Zacharias more haynouse, be­cause hee was vnthankefull vnto God, who promysed him a thing so Ioyful & so greatly to be wished for.

20. And behold thou shalt be dumb, and not bee able to speake vntill the day that these thinges be performed: because thou beleuedst not my words which shalbe fulfilled in their season. (And beholde thou shalt be dumbe) C. The Lord chastiseth Zacharias w^t an easie punishment. Hee had spoken rashly after a blasphemouse maner set­ting his Age against God. Because therefore his tongue herein had offen­ded, the same suffered the punishment. So that it was meete that Zacharias should be plagued with this kynde of punishment, y^t being dumbe he might looke for the fulfilling of the promyse, the which when he ought to haue heard with silence, he brake of as it were by his murmuration.Faith ha [...] a time to heare, a [...] a time to speake. Fayth hath his si­lence, that it may geeue eare vnto the worde of God: it hath also his time to speake, that it may answere, Amen.

According to this place, I wyll say vnto them, Yee are my people, Ose. 2.2 [...] and they shall say vnto me, Thou art our God. But because Zacharias hadde rashly spoken against the worde of the Lord, this grace is not graunted vnto him, that he should by & by burst forth into thanks geuing, but the vse of his tongue is taken from him for a tyme, which had bene to lauyshe and rashe.

For what iniury did Zacharias vnto God in doubting of his power?Ro. 4.20. Con­trarywise what great glory did Abra­ham geue vnto God when he beleued that he coulde fulfill that which he had promysed?

A. For the same cause as that holy Father of the Faythfull, was praysed for his notable fayth, euen so Zachari­as is reproued of God for his incredu­lity. C. Who notwythstanding of his clemency mitigated hys punishment, sayinge, (Vntill the day that these [Page 25] things bee performed) C. Zacha­rias for doubting deserued to be depri­ued of the promisse. For he had made himself vnworthy of so great a benefit: yet notwythstandinge God taketh not that away from him which he had pro­mysed. Also at y^e ende of ten monethes hee tooke from him that great plague wherewyth he had strycken him: wyth the lyke fauoure and mercy hee dayly handleth vs.

For it is necessary that the truth of God shoulde after a sorte breake forth wyth violence, that the course of the same may continew still towarde vs.

This is the meaninge of the Aungell, when hee accusing the vnbeliefe of Za­charias, doth notw^tstanding pronoūce that y^e same shalbe fulfilled which Za­charias doth not belieue. So that Za­charias is not a litle eased and comfor­ted, when hee heareth that the fayth & truth of God is nothing deminished by his falt, but hath still y^t preheminence. For it cōmeth some time to passe that the Lord doth geue that some tyme to the vnbeleuing which hee hath promy­sed vnto them although they withstand the same. [...]say 7.11. Of y^e which matter we haue a worthy Example in King Achaz: who when hee had reiected the promy­sed saluation, was notwithstanding de­lyuered from his Enemies. But the same turned to y^e saluation of his elect people without his safegarde.

Rom. 3 3 A. So Paule wrighteth of the Infi­delity of the Iewes, But if some of them did not beleue, shall their vn­beliefe make y^e truth of God of none effecte? God forbid.

C. But Zacharias case was otherwise, whom the Lord so pardoned, y^t withal he corrected his want of faith. Where­fore let vs in this place note diligently both the great goodnesse of our God, and the certaynty of his worde.

21. And the People wayted for Za­charias, and marueiled that he taried so longe in the Temple.

C. Now the Euangelist Luke shew­eth that the People was a witnesse of this vision. Zacharias taryed longer in the Temple than his accustomed ma­ner was: hereupon grew a suspicion that some vnwonted thing had happe­ned vnto him: (In the Temple) A. Here and in the verse following by the name of Temple he vnderstandeth the holy place, being but a parte of y^e tem­ple. C. Where was the Aulter of per­fume. From hence, when the Priests had done their seruice they were wont to come into the Yarde of the Temple where they did blesse the people.

22. And when he came out he could not speake vnto them: and they per­ceyued that he had seene a Vision in the Temple. For hee beckened vnto them, and remayned speachlesse.

C. Zacharias being come out of the Holy place, declared hym selfe by his Iesture and by signes to be dumbe. It is also very likely that there were sig­nes of feare to be seene in his Counte­nance. Hereby they gather that God had appeared vnto him: There appea­red sildome or neuer any visions: but the People remembred that their fore­fathers in olde time had seene many vi­sions. Wherefore they doe not with­out cause thus Iudge by manifest sig­nes. For it came not to passe by man y^t hee should be sodaynly dumbe without any dissease, and after his longer [...]ari­ance then hee was wonte, to come out of the Temple amazed and a fearde.

So that God by certayne Miracles kept the people as yet in the obedience of his worde: as by that cōcerning the Poole,Iohn. 5.2. the Water whereof was styr­red by y^e Angell. But Prophets were very geason: for the Lords will was [Page 26] to depriue the people of them that they might y^e more earnestly desier Christe. For the People were all most despe­rate, because they wer oppressed with cruell bondage, and their religion was wonderfully corrupted, as wee haue sayde. The which was tolde by y^e Pro­phet sayinge, Remember the Lawe of my seruaunt Moyses &c. And why so? he sheweth the reason: Beholde I send you my seruaunt Elias &c. Mala. 4 4. Hee meaneth therefore that y^e people shalbe spoyled for a time of their Prophtes, that they might with the greater desi­er wayte for the cōming of Christe.

Therefore the people coniectured not that Zacharias had seene a Vision, be­cause the same happened oftentymes, but because signes appeared in him, & because hee taried longer in the Tem­ple than hee was wonte.

23. And it came to passe, that assone as the dayes of his office were out, he departed into his owne house.

A. Hereby it appeareth y^t the Priests abstayned from their Houses, when they executed their Offyces as their turne came, to the ende they might bee wholly addicted to y^e worship of God. And to this ende there were Sollers, or Chambers adioyned to y^e Temple. Howbeit we doe not reade that y^e Lord cōmaunded this at any time. The cō ­maunded this at any time.Leui. 10.9 The com­maundement of the Lawe was y^t they should abstayne from wyne, frō strong drinke, and from carnall Copulation when their turne came to do seruice.

But it is likely y^t many Pryests did not so reuerently discharge their duty, neyther kepte that commaundement, whereupon it came to passe y^t they had their abydinge places in the Temple, least they might be moued w^t the intis­ing allurements of their wyues. Here vpon, when the Temple was builded there were certain lodgings or Priests Chambers erected, which Solomon prouided for the easemēt of y^e Priests, that they might be helps vnto the Law of God, to the pure discharging of the sacred worship. C. Moreouer seeinge the order of their life was to be chaun­ged, it was profitable for them not to depart from the Temple, that the very sight of the place might moue them to imbrace that purity which the Lorde had prescribed. It was profitable also to haue all matter of sufferance and in­dulgence cut of, to the ende they might haue the more leasure to do their due­ty. The Papistes at this day by this pretence, defende their cruell Law cō ­cerning singlenesse of Lyfe.

For thus they reason, Seeinge the Priests in olde tyme were commaun­ded to abstayne from their Wyues, at what tyme they attended vpon the ser­uice of God: there is good cause why perpetual continencie should be requi­red of the Priestes now, who sacrifice not by turne but euery day: specially seeinge the dignity of y^e worship is far more excellent than vnder the Lawe.

But they should also shewe vnto vs why they abstayne not from Wyne & stronge drynke. For it is not meete to make a seperation of those commaun­dementes which God hath enioyned, y^e the one halfe may be obserued and the other neglected. The lying with their Wyues is not so straytely forbydden as the drynking of Wyne.

If so bee the Pope vnder the Pre­tence of the Lawe inioyneth singlenes of Lyfe vnto his Shauelinges, why doth hee geeue them lyberty to drynke Wyne,Eze. 44.1 [...] whych wyth the lyke playne woordes is forbydden to the Priestes of olde tyme.

Yea, according to this reason all y^e sacrificeing or Masse Priestes must be [Page 27] shut vp in some Church Chambers, there to leade their lyues without the company of Women and People.

Thus wee euidently see that they doe wyckedly pretende y^e Law of God, from the which they wholy swarue.

Notwithstanding y^e full solution stan­deth vpon the difference of the Law & the Gospell.

The high Prieste stoode in the pre­sence of God to offer Sacrifice for the sinnes of the people, that hee might be as it were a Mediator betwene God & man. It became him to whom this of­fice was commtted to haue somewhat whereby hee might be exempted from the common order of men, and mighte bee knowne to bee a figure of the true Mediator. To this ende belonged the holy Garmentes, and the anoyntinge. At this day wee haue no such thing in the publique Ministers and Pastors of the Church.

We speake of those Mynisters which Christe ordayneth to feede his flocke, and not of those whom the Pope ma­keth rather Butchers, then Sacri­ficers, to offer vp Christe. Where­fore let vs geue heede vnto the mynde of the holy Ghoste, which pronoūceth Wedlocke to bee honorable amonge all men.

24. And after those dayes his Wyfe Elizabeth conceyued: and hyd her selfe fiue monethes, sayinge,

Gods promises are certaine. (And after these dayes) R. Behold heere the fruite and power of y^e worde of GOD. A wonderfull Sonne was promised to Zacharias by the worde of God: the which promise although Za­charias in the beginning receiued not by Fayth, yet notwithstandinge the Lord is so faithfull and Iust, that hee fulfilleth that which h e hath promy­sed, and bringeth to passe that y^e wyfe of Zacharias, although Shee were as well by Nature as by Olde age vn­meete to conceiue, conceiueth her pro­mised Son. (And hyd her selfe fiue monethes) C. This seemeth very absurde, as though she were ashamed of Gods blessinge. Some thinke that the matter being as yet doubtfull, she durst not come forth abroade, least she should be a iesting stocke, if so bee that opinion should be frustrate which shee had conceiued. But wee must rather Iudge that she was so perswaded of y^e promise made, that shee feared not the fulfilling of the same. For when shee sawe the great plague layed vpon her Husbande for the rashe and vnaduised speache of his tongue, did shee still re­mayne doubtfull likewise for the space of fiue monethes together?

Also her Woordes playnely shewe that her Hope was not suspended or doubtfull. For when shee sayth, Thus hath the Lorde delte wyth mee, shee doth playnely and boldely pronounce, that his grace was knowen vnto her. And there might bee two causes why shee hid her selfe: The first was, least she might make the wonderfull worke of God to bee talked of amonge men, before y^e same was euident: according to the common maner of the World, which was euer woonte to talke, and prate rashly and vnreuerently of the workes of God. The other was, that when men should sodenly perceiue her to bee great with Chylde, they might bee styrred vp the more to prayse God. For those Woorkes of GOD which shewe them selues by litle and litle, are often tymes when they are finished, li­tle, or nothinge of vs regarded.

Elizabeth therefore did not hide her selfe for her owne cause so much as for the respecte which Shee had vnto o­thers.

[Page 28] 25. Thus hath the Lorde delte with mee in the dayes wherein he looked on mee to take from mee my rebuke amonge men.

C. This is a thanks geuing, where­by Shee attrybuteth all thinges vnto God the author of y^e worke. It is like­ly that her husband had enformed her by writing of the same which the Lord had promysed: for the which cause the more assuredly & with a more cheere­full mynde, shee pronoūceth God to be the author of this benefite, as appear­eth by these words also, (In the dayes wherein he looked on mee) For she noteth this to bee the cause of her bar­rennesse, for that the Lorde at y^t time had turned away his fauour from her. A. For by these wordes (loked vpon mee) shee noateth that grace and be­nefite which had happened vnto her of her parte vndeserued: The contrarye whereof is turnde fro, and to looke a­nother way.

Psa. 138.6Hereupon the Prophet Dauid saith, Hee looketh vpon the humble, as for the proud he beholdeth them a far of.

That is to say, hee hath compassion vpon the lowly, but vppon the proude not so. And it doth not much differ frō the worde (Mercy): sauinge that to beholde signifieth the Iesture of him y^t hath compassion: and mercy is the af­fection of Gods good will toward vs. Elyzabeth therefore accounteth it for a singuler benefite of God that shee is great with Childe. And not without cause. C. For the Scripture maketh speciall mencion of this among y^e tem­porall blessings of God, that God ge­ueth vnto vs the Fruite of our Body. And not in vayne. For if so be the fer­tillity and increase of brute beastes be his blessinge, looke howe much more excellent is the increase of mankinde, so much the more account ought we to make of y^e same. And this is no meane or small honor, that seeing God is and ought to bee accounted our onely Fa­ther,Children are the blessing to God. Psa. 127.3. hee admitteth the sonnes of men to be partakers with him of this name Wee must hold fast therefore this doc­trine, that Children are y^e inheritance that commeth of the Lord, and y^e fruite of the Wombe his rewarde. But E­lyzabeth had a farther respect, because she being barren and an olde Woman, had by a singuler myracle contrary to custome and the order of nature con­ceyued.Barren­nesse vvas counted a reproch a­mong the IEWES. (To take from mee my re­buke) Barrennesse was not without cause alwayes a reproch, seeing y^e bles­sing of the wombe is reckoned among the speciall testimonies of Gods loue. Some thinke that this was a speciall thing most acceptable to this auncient people: because Chryste was to come of y^e seede of Abraham. But this only belongeth vnto y^e Trybe of Iuda. The Iudgement of others is much better which affyrme y^t the multiplicatiō of y^e holy people was prosperouse and hap­py: euen as it was sayde to Abraham, Gen. 13 16. Thy seede shal be as the sande by the seas side, and as the starres of Heauen.

Moreouer the vniuersall blessinge (which is extended to all mankinde) & the promise made to Abraham, which specially belongeth vnto the Church of God, ought to be Ioyned together.

Therefore they which want Chrildrē, seeme to be depriued of that grace and benediction, which was spoken of by y^e Prophets, sayinge,Psa 128.3 God shall blesse thy Wombe. Also, Thy Wyfe shal­bee as the fruitefull Vyne vppon the Walles of thy House.

On the cōtrary parte God cursseth when either he geueth not or taketh a­way the fruit of our bodies. Notwith­standing this is but a temporall cursse. [Page 29] Let therefore all Parents learne to be thankefull vnto God for the Chyldren which they haue receiued: and let them which are without fruit, in this pointe learne to humble themselues.

(Amonge men) Elizabeth restrai­ned this reproch vnto men, because it is a temporall punishment, for y^e which we loose nothinge in the kingdome of Heauen.

Therefore the godly man which is without fruite, ought thus to consider and way with him selfe, that God will not make him partaker of this honor for some Iust cause. It is the tytle of God to be a Father as we haue sayd al­ready: in that therefore men are called Fathers, it is because God vouchsaf­eth to geue vnto them this name of ho­nor. Therefore this cursse is not a signe of reiection, but it is an erudition to humility. R. Let vs learne here by y^e example of Elizabeth to ascribe that which wee haue receyued of God, not to our owne power, but to his deuyne grace, least we be to proude, but be ra­ther brought to humility.

26. And in the sixte moneth the An­gell Grabriell was sent of God vnto a City of Galile named Nazareth.

(In the sixt moneth) A. That is to say, after that Elizabeth had concey­ued. The Euangelist Luke diligently noteth the time. For the Angell sayde afterwarde to the Virgin, Also be­holde thy Cosine Elizabeth hath con­ceyued a Sonne in her olde age: and this is her sixt moneth which was called barren.

Wee hearde euen now also that E­lizabeth, after her conception hid her selfe for y^e space of fiue moneths. Ther­fore in the sixt moneth, vnder y^e raigne of Herode, in the 32. yeare of his ray­gne these thinges followinge came to passe. By which we gather that Iohn the Baptist was elder then the Lorde Christe by certayne Monethes.

(Vnto a City of Galile named Naza­ret) C. Wonderfull is the ordering of Gods counsayle, and farre differing from the common Iudgement of men, in that God would haue a more noble beginninge of Generation in the Fore­runner Iohn the Baptist then in his owne sonne.Christe is promised to the Vir­gin. The prophesie concerning Iohn was in the Temple: but Christe is promised to y^e Virgin in an obscure place of Iudea, and the sayd prophesie remayned buryed in the bosome of the Virgin onely. But this same ought to be fulfilled euē from y^e byrth of Christ, That God hath saued the Faythfull through foolishnesse.1. Cor. 1.21 But he so layed vp the Treasure of this Mystery with the Virgin, that at y^e laste in due time it was knowen to all the godly. Wee confesse that this kinde of custody was very contemptible, but yet notwithstā ­dinge such as serued excellently well both to the allowing of the humillity of faith, and also to the beating downe of the pryde of the wicked. And let vs learne modestly to submit our selues vnto God, yea although reason do not strayte way appeare vnto vs: and let vs not bee ashamed to haue her our Schoolemaistres which caried Christ in her Wombe, the euerlasting Wise­dome of God.

Wee ought verely to take heede of nothing more than least wee by proud cōtempt depriue our selues of y^e know­ledge of the incomparable mystery, y^e which God woulde haue reuealed to Babes & such as are apt to be taught. A. Finally Nazareth was a litle town of smale reputation, the which hee chose which came to teach men humili­ty. Of the which we haue spoken in y^e second Chapt. of Math. vers. 23.

27. To a Virgin spoused to a man, [Page 30] whose name was Ioseph of the house of Dauid: and the Virgins name was Mary. (To a Vyrgin spoused to a man) E. Or betrothed to a man.

Both are allowed of good Authors. The Greeke participle which the E­uangelist vseth here, signifieth that y^e Virgin was then promised to a Hus­band: but not geuen vnto him to bee his Wyfe. For it was very vsuall a­monge the Iewes, for the Parents to keepe their Chyldren for a tyme at home after that they handfasted them to their husbandes that should bee: o­therwise the Lawe which is extant cō ­cerning the corruptions of the men be­troathed had ben superfluous & vaine. For thus it is written by Moses, Deu. 22.23 If a Mayde bee betroathed vnto an Hus­band, & a man finde her in the town and lye with her &c.

And this seemeth to be y^e cause why GOD chose a Virgin espoused to a man, being the very same which we al­leadged before, namely that so the hu­mility of Faith might be approued, & the Pride of the wicked therewithall beaten downe.

C. Origus imagination is very cor­rupt, when he saith y^t the Lord did this that hee might hide from Sathan the saluation which hee prepared to geue vnto men. Therefore y^e vale of Matri­mony was drawen before the Eyes of the Worlde, that the godly at the last might know him to bee the Sonne of God, whom the common sort beleued to be the sonne of Ioseph. Wherefore Christe came not forth so deuoyde of glory, but that his heauenly Father declared from the beginning the glory of the deuinity which was in him. For the Angels tolde that a sauiour was borne, but their Voyces beinge onely hearde of the Sheepheardes sounded not farre.

One myracle might haue ben much spoken of which the Magi published in diuerse partes, which came from the East, how that a starre appeared vn­to them witnessinge y^e byrth of a great King: Yet notwithstandinge wee see how God kept his Sonne as it were in secret vntill the full time came in y^e which hee should be made manifest vn­to the whole Worlde.

(Whose name was Ioseph) A. All these thinges make to the certaynty of the history.Luk. 2.4 (Of the house of Dauid) The Euāgelist Luke saith afterward,

Because Ioseph was of the House and Linage of Dauid.

Of the which the Euangelist Luke therefore maketh mencion, because y^e kinreds of men were wonte to be spo­ken of with their names. Of y^e which thing we will speake more in another place. E. Therefore this Virgin was betroathed to a man very base accord­inge to the estimation and Iudgment of the worlde, but very acceptable vnto God for the vertues of the mynde: by arte hee was a Carpenter, his Name was Ioseph, comminge of the stocke & Lynage of Dauid; From the which Stocke also his Spouse had her Of­springe: leaste that Prophesie shoulde not be fulfilled, which promysed that y^e Messias should come of the course and stocke of Dauid the king. For it was meete that the man & the Wyfe should bee of one Tribe, as you may see in the first of Mathew, verse 16: that Ioseph was.

28. And the Angell went in vnto her and sayd, Hayle thou that art freely beloued the Lord is with the, blessed art thou amonge Women.

(And the Angell went in) A. Now the Messenger sente of God executeth his office. (And sayd Haile) E. The Greeke woorde [...], for the which [Page 31] wee haue, Haile, here, may be engly­shed, God speede; Be of good cheere: (Thou y^t art gratiouse) C. Because this message which the Angell was to reporte was very straūge, and almost incredible, the Angell beginneth with the commēdation of the grace of God. And seeing our myndes accordinge to the smale capascity of our vnderstand­ing, are not able to comprehend the ex­ceedinge greatnesse of the woorkes of God, this is a notable remedy, if wee lift vp the same to meditate and consi­der the infinitnesse of his grace. See­inge therefore the gate of Fayth is the feeling of the goodnes of God, the An­gell doth very well obserue this order, that in causing the Virgin to muse of the grace of God, hee might bring her to the conceiueing of the incomprehē ­sible. For the greeke participle [...] which Luke vseth, expres­seth the free fauoure of God: as may more euidently appeare by that place of Paule, where hee speakinge of our reconcilliation, sayth, God in his wel­beloued Sonne, [...]phe. 1.6. [...], that is, hath receiued vs into grace & fauoure, which were before Enemies. E. For hee may bee deere vnto vs or beloued, who hath cōmended himselfe vnto vs by his dutifullnesse: but no man can be called [...], but hee whom we loue of fauoure freely. Therefore the Angell goinge about to shewe the most excellent benefite of Gods good­nesse towards men, and now ready to bee offered to the Worlde, so saluted Mary that hee put her in comforte to looke for some notable and ioyefull thinge.

(The Lord is wyth thee) This is an explication and proofe of that which the Angell sayd before in callinge her gratious. For hee which hath gotten grace and fauour with God, hath God with him, who loueth him, and pow­reth his benefits vpon him. C. There­fore the third parte is added, (Bles­sed arte thou amonge Women) For hee putteth the blessinge as the effecte and proofe of Gods fauour. For praise is not ment hereby but rather felicity.

So the Apostell Paule first wisheth grace,Rom. 1.7. and then peace (that is to say al maner of goodnesse) geueing vs to vn­derstand that wee are then blessed and ryche, when wee are loued of God the author of all goodnesse. Wherefore if so bee the felicity, righteousnes, and lyfe of Mary came from the free loue of God, and if so bee all her ver [...]ues & excellency was y^e free and meere libe­rality of God, they doe toto wickedly, which teache vs to craue that of her which shee her selfe hath receyued and shall receiue wyth vs from another.

Also to grosse is the Ignorance of the Papists, which turne this salutacion as it were by Magicall exorcisme, in­to a Prayer: yea and they haue vrged the same so farre, that none of their Preachers may craue the grace of the Spirite before their Sermon, but by their AVE MARIA. AVE MARIA a Popish prayer In the which there is nothinge contained but a salu­tacion: and what foolishnes is that to salute one which is absent.

29. And when she sawe him, she was troubled at his saying: and cast in her minde what maner of salutacion that should bee.

(And when shee sawe him shee was troubled) C. The Euangelist Luke sayth not that the Virgin was trou­bled at the sighte of the Angell, but at his sayinge. Why then doth he make mencion of his sight? This seemeth to be the cause, for that Mary knowinge that there was some heauenly glory in the Angell conceyued a sudden feare of the reuerence of God. Therefore shee [Page 32] was troubled because shee perceyued that shee was saluted not of a mortall man, but of the Angell of God.

Fonde and Childishe then is their opinion which thinke that Shee was troubled because shee feared least they were some entiseinge wordes of a Lo­uer to some euell. But there is no doubt but that a maiesty and glory shi­ned in the Face of the Angell, in such wyse that shee coulde suspecte no such thinge, but mighte rather knowe him to bee sent.

C. Moreouer Luke doth not say that Shee was so troubled that shee cryed out, but doth rather expresse the signe of an attentiue mynde, and well aduy­sed, as appeareth by this. (And cast in her minde what maner) That is to say, whereto this salutacion tended, and what the meaning of it was: after the which consideration shee perceiued that y^e Angell was not sent for naught. BV. Shee vnderstoode that it was a singuler, and speciall salutacion, con­tayninge some mistery in it: but what it should be shee coulde not tell. C. By this example wee are taught, first that the woorkes of God are not rashly to bee vnderstoode: secondly, that they ought so to be wayed of vs, that wee haue first Religion and feare.

30. And the Aungell sayd vnto her, Feare not Mary: for thou hast found grace with God.

(Feare not Mary) BV. Although y^e Virgin aunswered neuer a woorde to the Angell, yet neuerthelesse hee per­ceyued by her countenance and behaui­our that shee was after a sorte afearde. Therefore out of hand hee openeth vn­to her at the full the salutacion, which was a remedy for her feare: and there­withall briefly and exactly declared y^e scope and ende of his message.

And first hee saith, Feare not Ma­ry, All those thinges which thou fear­est are in safety, and to the ende thou mayest playnely vnderstand I will ex­pounde vnto thee the reason of my sa­lutacion, and why I come to thee a messenger from God.

C. In that the Angell willeth her to lay aside feare, let vs alway haue in minde the imbecillity of our fleshe, the which cannot but feare so often as the least sparke of Gods glory appeareth. For we may not thinke that y^e presence of God is without effect when wee se­riously conceiue of the same. There­fore seeinge all men are subiect to his Iudgement,Feare cō ­eth of the infirmity of the fles [...] of feare commeth trem­blinge, vntill the Father shewe hym­selfe. The holy Virgin sawe such a great heape of wickednesse in her Na­tion, that shee had Iust cause to feare great vengeance. Wherefore the An­gell to take away feare, pronounceth him selfe to be the Messenger of an in­comparable benefite, sayinge, (For thou hast founde Grace wyth God.

Z. This is a confirmation of y^t which hee sayd before, Hayle thou that arte freely beloued.

The like kinde of speach wee haue in Moyses, Exo. 33.1 [...] Thou hast founde fauour in my sight. Also, And now I praye thee if I haue founde fauoure in thy sight. &c. Agayne,Exo. 33. [...]7 Because thou haste founde grace in my sight. The Iewes by this maner of speach declare that God is the cause and well springe of grace, and powreth his Grace into vs freely without our merite, and that hee bestoweth his benefits vppon vs of his mere liberality and goodnesse: For hee is not sayd to finde grace which see­keth the same, but he to whom y^e same is offered without seeking.

Z. Thus wee reade, that Noe found fauour in the sight of the Lorde: The [Page 33] which is as much as if the Scripture had sayd, God had compassion vppon Noe, hee loued Noe, and blessed him. Therefore Mary founde fauour wyth the Lord, (that is to say) the Lorde of his goodnesse, and ready good will had compassion on her, & powred his grace and gyfts into her, loued her, and or­dayned her to great honor.

31. For beholde thou shalt conceyue in thy Wombe, and beare a Sonne: and shalt call his name Iesus.

(For beholde thou shalt conceyue) R. Now the Angell sheweth the cause of his ambassage. C And hee confir­meth his wordes first of all by the pro­phesie of Esay: [...]ay. 7.14. and afterwarde by o­ther places of the Prophets, to thende they mighte the better sinke into the minde of the Virgin. For such Pro­phesies were very well known among the godly. Howbeit herewithall wee muste note that the Aungell did not speake priuately onely in the Eare of the Virgin: but that hee brought the Gospell, which shortly after was to be preached throughout the whole world. Wherefore it came not to passe with­out the counsayle of God, that the con­sent and agreemente amonge the olde Prophets was so plainely expressed, and the present message concerninge y^e reuealinge of Christ

[...]say. 7.14. [...]at. 1.23. A. The Prophet Esay sayth, Be­holde, a Virgin shall conceiue. The which Mathew tourneth thus, Be­holde, a Virgin shall be with childe. And Luke, Thou shalt cōceiue in thy Wombe, and beare a sonne: the which are all one in signification.

C. Also this worde Conceyue) is sufficient to cofute both the Heresie of Marcion, and Manichaeus. For here­by we may gather that Mary brought not forth a Phantasticall body, but the very same which shee first conceyued in her Wombe. (And thou shalt call his name Iesus) The reason of this name is geeuen in Mathew, namely, Because he shall saue his people from their sinnes.

32. Hee shalbe great, and shalbe cal­led the sonne of the Hyghest, and the Lorde God shall geeue vnto him the Seate of his Father Dauid.

(Hee shalbe great) BV. The Aun­gel very diligently sheweth how great and who this Iesus shalbe, speakinge of the glory and eternity of his King­dome. Hee doth not declare his whole office, hee counteth it sufficient to de­clare him to bee the Messias and pro­mised Redemer in the Lawe and Pro­pheths. He sayth that he shalbe great. C. The which also the Angel had spo­ken concerning Iohn the Baptist in y^e 15. verse going before: whom notwith­standing his purpose was not to make equall with Christe. But Iohn the Baptist in his degree was great: but the greatnes of Christ is straight way expressed when it is sayd, (And the Sonne of the hyghest) By the which wordes the Angell extolleth the sonne of Mary aboue all Creatures. For he hath his singuler and proper to hym selfe alone,Heb. 15 that hee shoulde bee called the Sonne of GOD, euen as the A­postell affyrmeth.

Wee graunt that the Aungells of Heauen, and Kings of the earth haue sometyme these Tytells geeuen vnto them in the Scripture, but these are called the Sonnes of GOD in com­mon for their excellency.

And there is no doubte but that God doth exempt his Sonne from all others, when hee peculiarly speaketh thus vnto him, Thou arte my Sonne. Therefore Christe is Ioyned here nei­therPsalm. 27 [Page 34] with Angells nor with men, that he might be in the number of y^e sonnes of God: but that which is geuen vnto him is such that none may presume to take the same vnto him. The Sonnes of God are Kinges, not by the right of Nature, but because it hath pleased God to aduaunce them to such honor. This title belongeth not to y^e Angells but only because vnder the most chiefe they excell amonge other Creatures.VVee are the sonnes of God by adoption. We also are the sonnes of God but by Adoption, which wee obtaine by faith, and not by nature: but Christe is the onely begotten sonne of God.

A. Also this woorde (Highest) is the name of God very oftētimes vsed without the Substantiue (God) as heere. Thou only art the moste highe aboue all the Earth. Psal. 83.29 Also. It is a good thing to praise the Lorde,Psal 92.1 and to singe vnto thy name, O thou most high. Also, I wyll bee lyke vnto the most hygh. Esay. 14.14 C. And whereas the Angell vseth the worde of the future tence, sayinge, hee shalbe called, the wicked Dogge Ser­uetus thereby goeth aboute to proue y^e Christe is not the euerlasting sonne of God, but that he began so to be accoū ­ted when he tooke vpon him our flesh: but this is horrible & blasphemous.

Seruetus Heresie.He reasoneth thus; Christe was not the sonne of God before he taking vp­on him our flesh, appeared in y^e world: because it was said vnto y^e Angell, He shalbe called the Son of the highest.

But we answere, that the Wordes of the Angell haue no other significati­on, but that the Sonne of God should be manifestly declared to be such a one in the fleshe, as hee was with the Fa­ther from euerlastinge, that is to say, eternall. For, to bee called, is refer­red to euident knowledge. And there is great difference betwene these two Whether hee began to be the sonne of God which was not before: or, whether he was reuealed among men, that they might knowe him to be y^e same which was promysed longe before.

Verely, seeinge God y^e Father was called vpon of his people in all ages, and acknowledged to bee a Father, it must needes thereof follow that he had a Sonne in Heauen, of whom and by whom thys Fatherhoode came vnto men. Therefore, men shall arrogate to much vnto them selues, if they pre­sume to boaste them selues to bee the sonnes of God, without it be in respect that they are Members of his onely sonne. Wherefore it is certayne y^t the holy Fathers were bolde to geue vnto them selues that honorable name one­ly vpon trust of the Sonne which was there Mediator.

Moreouer, what this more perfect knowledge,Rom. 8. Galat. 4 of y^t which we now speake can doe, the Apostell Paule teacheth in another place, namely y^t now wee may both cry and call God our Father.

(And the Lord God shall geeue vnto him the seate) C. Hee promiseth y^t it shall come to passe that shee shall be with childe with him, which was pro­mised to Dauid the King, to the ende the Virgin might the better knowe y^t hee should be y^e same Redeemer which longe before was promised vnto y^e Fa­thers. And so often as the Prophets speake of the building vp of y^e churchs they referre the whole hope of y^e fayth­full to the Kingdome of Dauid: in so­much y^t it was holden as a sure groūd-amonge the Iewes, that the saueinge health of the Church consisted in the happy and prosperouse Estate of that Kingdome, and that nothinge coulde better agree with the Office of y^e Mes­sias, than to builde vp a new the king­dome of Dauid. Wherefore also the name of Dauid is sometime geuen toIer. 30. [...] [Page 35] the Messias. [...]ze. 34.24 Oze. 3.5 As this, They shall serue their Lorde, and Dauid their King. Also, Dauid my seruant shall raigne a Prince ouer them. And those places where hee is called the Sonne of Dauid are well ynough knowen.

To bee shorte the Angell sheweth that the Prophesie of Amos shall bee fulfilled in the person of Christe,Amos. 9.11 con­cerning the raysinge vp of the Taber­nacle or throane of Dauid, which was broken downe and ouerthrowen.

R. To the which agree the wordes of the other Prophet,Esay. 9.7 sayinge, Hee shall sit vpon the seate of Dauid and vpon his kingdome, that he may confirme and establish the same in Iudgement and in righteousnes from henceforth for euermore.

The Seate of Dauid is the King­dome of Dauid: not which Dauid pos­sessed, but which GOD promysed to Christe the Sonne of Dauid. Also, how Christe is sayd to bee the sonne of Dauid, reade the 22. Chapter of Ma­thew beginning at the 43. verse.

33. And hee shall raygne ouer the House of Iacob for euer: and of hys Kingdome there shalbe no ende.

Dan. 7.13. A. This also was promised by the pro­phets, Beholde one came as the sonne of man with the Cloudes of Heauen. &c. His dominion is an euerlastinge dominion which shall neuer be taken away: Mich. 4.7. and his Kingdome shall neuer be destroyed. Also, He shall raygne ouer them in Mounte Syon, from that time forth for euermore.

(Ouer the house of Iacob) C. See­ing saluation was specially promysed to the Iewes (euen as the couenaunte was made with their Father Abra­bam, Rom. 15, 8 and Christe, as winesseth the A­postell Paule, was a Minister of the Circomcision) the Aungell doth not without cause appoynte his Kingdom in that nation, euen as it was his pro­per seate. But this is not disagree­inge with other Prophesies, which ex­tende the Kingdome of Christe to the vtmost partes of the Earth. For God hath ingraffed the Gentiles by a newe and wonderfull Adoption into y^e stocke of Iacob who were before straungers: notwythstandinge so that the Iewes might keepe the more principall place as y^e first begotten. Euen as it is sayd, The Lorde shall sende the Rod of thy Power out of Syon. Psal. 110.2 [...]

Therefore y^e Seate of Chryste was placed amonge the People of Israell, from whēce he subdued y^e whole world vnto him. For so many as hee gathe­red together by fayth vnto y^e Chyldren of Abraham, are counted the Israell of the Lorde.God doth not repēte him of a­ny vvhom hee hath called. And although the Iewes by their defection banished themselues from the Church of God, yet notwith­standinge the Lord will keepe to y^e ende some Reliques, because his calling is without repentaunce.

The Body of the people seemeth to be deuided and cut of, but wee must re­member that Mysterye of the whych Paule speaketh: Namely that it will come to passe at the length, that God will gather some of the Iewes from dissipation and confusion. In y^e meane tyme the Church which is dyspersed throughout the whole Worlde, is the spirituall house of Iacob, seeing it had his originall of Syon.

A. Hereof therefore wee affyrme that Christe doth raigne ouer the house of IACOB, and nothing hindered by the Infidelity of the Iewes. For he hath in his charge and tuition the posterity of Abraham, and the vaile is taken a­way which seperated the Gentiles frō the Iewes, insomuch that now all the [Page 36] elect are sayd to bee of y^e house of Iacob whether they bee Iewes or Gentiles. (For euer) C. The Angell sheweth in what sence, euerlasting con [...]inuance was promised to the kingdome of Da­uid. Onely the Kingdome of Dauid and of Solomon florished with continu­ance, with power, and with Ryches: Roboam the thirde successor scarse re­tayned one Trybe and a halfe. From thence forwarde greate Destruction came to the same, vntill at length it was quite ouerthrowne.

Now the Angell declareth y^t when the same is established in the person of Christe, it shall not be subiecte to sac­kinge and destruction any more: and to proue this hee vsurpeth the wordes of Daniell, that there shall bee no ende of this kingdome as we sayd before.

Moreouer, although the sence of the woordes bee, that God will bee the e­uerlastinge defender and preseruer of his Church, and of the Kingdome of Christe, in such wise that the same shal neuer decay vppon Earth, so longe as the Sunne, and Moone shall shine in Heauen: yet notwithstanding the true perpetuity doth appertaine to the glo­ry to come.The king­dome of Christe is euerlast­ing. Therefore the Faythfull doe so succeede one another in order in this lyfe, that at the last they must bee gathered together into Heauen, wher they shall raigne for euer in the king­dome of Heauen. R. So that this kingdome of the Messias, shall haue no such maiesty in this Worlde, as it shall haue in the World to come. For in this World it standeth by the pub­lique preaching of the Gospell and by Fayth,Mat. 16.18 Mat. 28.20 vnto the last day. The Gates of Hell (saith Chryste) shall not pre­uaile aginst it. Againe hee sayth, I will bee with you vnto the ende of the worlde. In the worlde to come it shall be reuealed with gratiouse Maiesty, y^t they which beleue in Christ, shal haue euerlastinge felicity: but they which beleeue not, shall perishe euerlasting­ly. This is the euerlasting maiesty of the Kingdome of Christe: this is his euerlastinge Dominion which is gie­uen to him of the Father.

34. Then sayde Mary vnto the An­gell, Howe shall this bee, seeinge I knowe not a man?

(Then sayd Mary) C. The holy Virgin seemeth no lesse vngodly to re­strayne the power of God, thē Zacha­rias had done before. For shee coniec­tureth that to bee impossible which is not accordinge to the common order of Nature. For thus shee reasoneth, I know no man: how shall I then beleue that the same shal come to passe which thou shewest? And wee must not much seeke to purge her from all falte. For shee ought by and by to haue passed by Faith to the exceeding power of God, which is not tyed to naturall meanes, but is aboue the whole Worlde: But standeth now in the common maner of generacion. Howbeit we must know that shee doth not so doubte or questi­on, that shee woulde make the power of God: onely shee being stricken and amazed with sodayne admiration, is drawen to mooue this question. And that Shee obedientely imbraced the promyse, wee may hereby gather, that when Shee had many Obiections to bee made to the contrarye, She stocke and stoode in doubt but of one thinge. Shee mighte haue obiected, sayinge, Where is that Seate of Dauid, see­inge the whole Dignity of the Kyng­dome, and the glory of the kingly stock was quite gone. Verely if Shee had waighed and considered the matter by the Iudgement of fleshe, Shee would haue counted all that Shee had heard [Page 37] of the Angell for a fable. Wherefore there is no doubt but that Shee being throughly perswaded that the Church shoulde bee builded vp agayne easelye beleeued that, which by the reason of Fleshe and Bloude was incredible.

And it is likely that this Prophesie was in diuerse places not forgotten,

[...]say. 11.1 There shall come a Rod forth of the Stocke of Ishai, and a Graffe shal growe out of his Rootes.

Therefore Fayth of the Grace of God being conceiued in the mynde of the Virgin, broughte to passe that without controuersie. Shee admitted the Tydinges broughte vnto her con­cerninge the settinge vp of y^e Seate of Dauid. But is it not also wrytten in Esay, [...]say. 7. Beholde a Virgin shall con­ceiue and bringe forth a sonne? Yes verely: but the knowledge of that my­stery was then obscure.

The Fathers did hope that a King shoulde bee Borne vnto them, vnder whom the People of GOD shoulde bee blessed and happy: but the maner how this should bee, lay hid as it were vnder a Vayle. Therefore it is no maruayle if so bee the Holy Virgin mooue a question of that which was vnknowne vnto her.

But whereas some haue taken oc­casion vppon this place to say that the Virgin had taken a Vowe vppon her of perpetual Virginity, because other­wise this her aunswere had bene super fluouse, it is to friuoulouse and vayne. Shall we thinke y^t the Virgin suffred her selfe to bee betroathed to her Hus­bande, to mocke him? This in deede had bene such falsehoode as had bene worthy to be reprehended, if so be she had despysed the holy bonde of Matri­mony to the cōtemning & scorning also of God. Who knoweth not y^t the Law of Matrimony was apointed of God? A Damsell cannot betroathe her selfe to her Husbande at her owne will.

Wherefore to absurde and ridiculous are those Immagination which are so coniectured of this place.

All barbarous cruelty that may be hath bene shewed in this pointe in the Papacy, yet neuerthelesse they neuer durst be so bolde as to come thus far, that they would suffer a maried wyfe to vowe Chastity or continencie at her owne will and pleasure.Monchary vvas not among the IEWES. Also it is a Childishe phantasie, to fayne Mona­chisme amonge the Iewes.

Notwithstandinge, wee must aun­swere that Obiection, that the Vir­gin hath respect vnto the time to come and that therefore shee meaneth that Shee will haue nothinge to doe wyth her Husbande. This coniecture is both probable, and simple, that the greatnesse of the matter, or rather the Maiesty of the same astonished the vir­gin, in so much that all her Sences were ouercome with admiration.

When Shee heareth that the Sonne of God shall bee borne, she conceiueth no common matter: and this is y^e rea­son why shee excludeth the carnall co­pulation with a man. Hereuppon be­inge amazed she cryeth: how shal this thing bee. Therefore so louingly God pardoneth her, and aunswereth gent­ly and friendly by his Angell: because reuerētly and soberly, not without ad­miration of the worke of God, she had demaūded how it should come to passe which she had persuaded herselfe was aboue the cōmon & accustomed maner of nature. Furthermore, this questi­stion therfore was not cōtrary to faith because it rather came of admiration than of distrust.

R. By this place we gather, that it is not alwayes vnlawfull to make enqui­ry after y^e promises of God, how they [Page 38] can be, so that distrust and vnbeleefe be set a side. Mary here did not doubting­ly demaunde y^e maner how, but with y^e zeale and feruency of minde shee desie­red to knowe the same.

34. And the Angell answered & said vnto her, The holy Ghoste shal come vpon thee, & the power of the high­est shall ouershadow thee. Therefore also that holy thinge which shall bee borne shalbe called the sonne of God.

(The holy Ghoste shall come vppon thee) C. The Angell doth not shew such a maner how, as may suffice or sa­tisfie curiosity (for it was not so neede­full) but hee simply bringeth the Vir­gin to y^e consideration of y^e holy Ghost, that with silence and quietnesse Shee might submit her selfe wholly vnto the same. BV. As if hee should say, That pure and holy spirite shall couer thee in such wise that no man shall doubt or mistrust any vncleanenesse. For God is a consuminge fier, incorporall, with out affection & corruption. This pure Spirite of God I say, shall extend his deuine power vnto thee, & shall make thee fruitefull without mans Seede, and shall bring to passe that of thy sub­stance, the sonne of God shall take the substance of the true and humane Bo­dy, differinge nothing from other men sinne onely excepted. These Wordes (come vppon thee) contayne greate Emphasis and force, and signifie that the worke shalbe extraordinary where the meanes of Nature are wantinge. BV. As if hee should say, Hee shal not onely descend from Heauen into thee, but shall also come vppon thee wyth great force, that hee may worke effec­tually in thee. Thus the Spirite of God hath bene sayd to haue descended vpon Sampson and on the Prophets. The which is as much as if y^e Scrip­ture had sayd, The spirite of God mo­ued Sampson and y^e Prophets: it was effectuall in them, & mightely brought those thinges to passe which it woulde haue done. R. This place teacheth vs the same article of our Fayth, where­by is confirmed that Christe was con­ceyued by the holy Ghoste. And to this effect pertaineth that which is written in the Gospell after Mathew, Mat. 1.11. When Mary was betrothed to Ioseph, shee was founde with Chylde of the holy Ghoste. And in the twenty verse fol­lowinge, That which is conceyued in her is of the holy Ghoste.

At this also the Woman conceyu­eth by the power of the Spirite,The Spi­rite vvorketh in the creation [...] all thinge. it is God which geueth shape and life to the tender Infante, the spirite worketh in the creation of all thinges: but here y^e Angell excludeth those vsual meanes, as the worke and ordinary vse of man. Others also are conceiued by the pow­er of God, but by the Seede of man. In like maner Christe is conceyued by the Power of God, but without the Seede of man. And although y^e pow­er of God be ioyned to the conceptions of other men, yet notwithstandinge man which is conceyued is left carnal, because the instrument (that is to saye man begotten of Adam) wherewyth man is conceyued, by Nature is Car­nall. But in y^e conception of Christe y^e Instrument is holy & heauenly. (And the power of the hyghest shall ouer­shadow thee) C. This Member is added expositiuely. For the Spirite is as it were the essentiall power of God, the efficacy whereof doth shew it selfe as well in the whole gouernment of y^e world, as in myracles. In the word O­uershadow, is a very apte Metaphor. The scripture very often doth compare the power of God, by which he protec­teth & defendeth his seruantes to a sha­dow. [Page 39] Bu. As in these places.Lamēta 4. [...]0. The breath of our nostrels the anointed of the Lord was taken in their nets, Psal. 17.8. Psal. 57.2. Psa. 140.8. Psal. 91.4 of whom we said vnder his shadow we shalbe pre­serued aliue amonge the Heathen.

That is to say, vnder his protectiō. Hide me vnder the shadowe of thy wings. Again. Vnder the shadow of thy winges shall bee my trust. Also, Which shadowest (or couerest) my head in the day of Battaile. Moreo­uer. He will shadowe (or couer) thee vnder his winges. C. But there see­meth to be another speciall reason of this place. Namely that the operati­on of the Spyrite shalbe secrete, euen as if he did set cloudes before the eyes of men to keepe them from the behol­ding of the same. Euen as GOD in working of miracles hideth from vs the reason of his woorkes, euen so it is our parts soberly to adore y^t which he wil haue hidden from vs,

(Therfore y^t holy thīg y^t shalbe born G. In y^e corrupt bookes of y^e old tran­slatiō, it is thus red, which shall bee born of thee. The which 2 wordes (of thee) we haue taken away hauing for our warrant y^e authority of y^e Greeke trāslatiō, & also y^e most aūciēt & approued latine. For y^e angell speaketh not here of y^e persō of y^e cōceiuer, but of a new maner of cōceiuing, & of y^e excel­lēcy of the chylde. As if he should say, when y^e power of god shal work here, y^e chyld shalbe born holy, y^t is to say, seperated & differing frō those impure cōceptions which ar by y^e copulatiō of y^e mā & y^e woman, & by y^e cōmirtion of their seedes not w^tout original sinne. [...]hrists cō [...]ption [...]ost pure. Therefore what singuler or proper thing hath y^e cōceptiō of this child, vereli it is y^e most pure conceptiō y^t euer was, & ordained for y^e sanctificatiō of y^e whole world: y^e which if it had bē im­pure & polluted it could not sanctifye those which are defiled w^t y^e vnclenes & original sin of Adā. c. Therfore it is a cōfirmation of y^e sentēce going before. For y^e angel teacheth y^e christ ought to be born w^tout carnal copulatiō of mā & womā, y^t he might be holy & y^e son of god: y^t is to say y^t he might excel al cre­tures in holines & glory, & might not be as other men are. (Shalbe called y^e son of God) The hereticks (as Serue­tus) which faine y^t hee so soane as he was born mā was made y^e son of god, do here take hold of this casual clause y^t he is therfore to be called the son of God, because he was wōderfully cō ­ceiued by y^e power of y^e holy ghost: but they reasō amis, for although he wer manifested y^e son of God in y^e flesh, yet it doth not follow but y^t he is y^e worde begottē of y^e father, before al worlds. But rather y^e very same which was y^e son of God in his eternal diuinity ap­peared also the son of God in humain flesh. A. Therefore he saith that chryst shalbe called y^e son of God, y^t is to say, he must be acknowledged to bee such a one of men, as he was alwais with y^e father. C. Moreouer this place doth not onely cōmend the vnity of the per­son in Christ, but also sheweth y^t christ in y^t he toke vpon him our humane nature, is y^e son of god. Therfore y^e name of y^e son of god, as it was proper frō y^e beginning to y^e deuine essēce, euen so now also it belōgeth ioyntely to both natures: because the secret & heauēly reason of generation exempteth him from the common order of men.

In other places oftentimes to proue himselfe to be very man, he calleth himselfe y^e son of man: but the verity of his humane nature doth not let but y^t the deuine gene­tion may challēge honor vnto him aboue all other Men, and that because wyth­out the Ordinary manner of nature, hee was Conceyued by the Holy Ghost.

Heereuppon Wee haue iuste cause to Fortefye our Faith that we may more bouldly call vppon God the Father: who [Page 40] because hee mighte make vs to haue fellowship with him, would haue hys onely Son to bee our brother. Wee muste also note that Christ in that he was conceiued by spirituall power, is called the holy Seede. For as it was meete that he should be very man, to make satisfaction for our sins, and to cōquer death & Sathā in our flesh, & to be a true mediator: so it was necessary that he should be free from all pollu­tion and vncleanenes, that he mighte purge vs. Therefore although Christ was borne of the Seede of Abraham, yet notwithstanding hee toke no vn­cleanes from his vitious nature, be­cause the spirit of God kept him pure euen frō his original: and not onely y^t he might be holy himselfe, but rather that hee myghte Sanctifie those that are his. A. According to this sayinge of the Apostell, [...]. Cor. 1.30. who was made vnto vs of God, wisedome, righteousnes, sanctification and redemption.

C. Therefore the very manner of his conception teacheth, that hee was seperated from sinners to be our me­diator. Concerning the which matter read the 7. cap. of the Epistle, to the Hebrewes beginning at the 26. verse

36. And behould thy Cousin E­lyzabeth, she hath also conceiued a Sonne in her olde age: and this is her sixt which was called barren.

C. The Angel by a domesticall & Familliar example confirmeth Ma­ries Faith and putteth her in hope of the miracle.

R. As if hee shoulde say Elizabeth hath hitherto suffered the reproche & Ignominy of barrenesse amonge all men. And nowe this is the sixt Mo­neth since her conception of a sonne in her old age. Therfore if it were possi­ble for God to make an olde Woman far stricken in age to be with chylde, how much more possible is it for hym to make a Virgin to conceiue a chyld without mans seede. Wherfore there is no cause O Mary why thou shoul­dest leaue so much to the vsuall mea­nes of Nature, seeing thou mayst be­hold so manifest a proofe of Gods de­uine power in thy kinswoman.

But here a Question may bee de­maunded how it came to passe that E­lizabeth which was one of the daughters of Aron, and Mary, Obiection Nūb. 36. [...] whych was of the linage of Dauid were Cousins. And this also seemeth to bee Repug­nant with the Law, which forbad wo­wen to marry out of their Tribe.

As touching the Law,Ansvver. if wee haue respect vnto the same, it onely forbad those mariages, which might mingle one inheritance with another. But there was no such daunger if so bee a woman of the Tribe of Iuda maryed with a Priest, to whome the Inheri­tance could not come.

Also the like was if so be a woman of the Trybe of Leuy were placed out of her kyndred. And it may be that the mother of the holy Virgin came of y^e tribe of Aaron, and so the kindred or consanguinitie mighte bee betweene Mary and Elyzabeth.

C. This is spoken to proue y^e cer­tainty of the thinge. Because, seeinge the woman doth feele the Child quick at the fifth Moneth, the sixte moneth taketh away all doubte

Mary ought to haue bene so contē ­ted with the simple word of God that shee shoulde not haue needed to haue had her faithe confirmed by an other meanes: but least she shoulde doubte any more the Lord vouchsafeth to con­firme his promise by this meane. The like yea, and greater forbearance the Lord of his mercy sheweth daily towards [Page 41] euery one of vs, whē our faith is weake. Therefore leaste his truthe might be doubted of vs, hee vseth dy­uers testimonies to approue the same vnto vs. Mary excelled diuers wayes: yet notwithstanding it is not super­fluous that the Aungell bringeth an example to confirme and strengthen her.

For with God shall no word be impossible.

Our English translation is. For with God shall nothing be impossi­ble. C. If we vnderstande this worde (worde) in his proper and Naturall sence then the meaning shall be, God will bringe to passe whatsoeuer hee hath promised: because nothing can withstand his power. And the Argu­ment shalbe of this forme. God hathe promised this: Therefore he will per­forme it: because no impossibility ou­ght to bee obiected agaynst his word: But because this word (word) accor­ding to the phrase of the Hebrevve Tongue is taken oftentimes for thys woord (Thinge) our English trāsla­tion may serue very well as is before set downe. Howbeit we must alwais haue this in mind as a sure ground, that they are wide which do imagin any thinge of the power of God wyth­out his word. Because wee muste so thinke of his incomprehensiblenesse y^t the same may geue vs occasiō of hope and trust. But now we shall not only rashly and vnprofitably, but also daū ­gerously dispute what is possible vn­to God, except we also consider of his will. And the Aungell doth that thing here, which God himselfe is wonte to doe in diuers places of the scripture: Namely when by a general doctryne he confirmeth a particuler Promyse. And this is the right and true vse of general doctrine, to apply diuers pro­mises to the present cause, so often as we are careful and vexed. For so long as they are indefinite and not apply­ed they are colde. A. Therefore y^e An­gell vseth an Vniuersall conclusion, namely that the power of God is infi­nite: the which if wee keepe in minde, we shall not any more accordynge to our manner distruste. C. Wherefore it is no meruaile that the Aungell preacheth the power of God vnto Mary, whose distrust doth very much dis­credit the promises. In word all men will confesse that God is omnipotent. Notwithstanding if hee promise any thinge vnto vs which is aboue our capascitie: we doubte and distrust.

Whereof commeth this, but be­cause wee attribute no more power vnto him, then our sence and reasō can comprehende. Therefore Paule com­mending the faith of Abraham sayth that he gaue glory vnto God,Rom 4.20 because he was full certified that what he had promised he was able to performe. And in another place speaking of y^e hope of eternal life, he calleth to mind the power of God saying.

For I know whome I haue beleued and am perswaded that he is able to keepe that which I haue committed to him agaynst that day. 2. Ti. 1.12.

This seemeth to be a small portiō of fayth, because no man though hee be neuer so wycked, wil openly dero­gate from God the Title of omnipo­tencie,Gods po­wer [...] cō ­prehēded by faith. but he which hath rightly and throughly the power of God fixed in his heart, shal easely ouercome all o­ther impedimentes of Fayth. Notw^t ­standing we muste note that the effec­tuall power of God is apprehended by true faith. For god is mighty and will be so acknowledged that euen in his word hee may declare himselfe to be true.

[Page 42] And Mary sayde: Behold the Hand­maiden of the Lord, bee it vnto mee according vnto thy woord. And the Angell departed from her,

(And Mary sayd) C. Wee see y^t the virgin disputeth no further, and cutteth of also all occasion of Dispu­tation which mighte come into her mynde: yeelding her selfe wholy to y^e wyll and Pleasure of the LORD, and framyng her mynde to the Obe­dience of the Aungell. And this is the true Probation of Fayth, when wee restrayne our Myndes, and kepe them as it were in Subiection,The tokēs of faith & of Infide­lity. that they presume not to Obiecte this or that agaynst GOD. Euen as on y^e contrary part the Vnbridled lycence of Disputing is the mother of Infi­dellity. Let therefore the wyll of god bee vnto vs in steede of all reasō. And there is no small waighte in these Woordes (Behould the handmayd of the LORDE.) For shee offe­reth and gyeueth her selfe wholy vn­to GOD, that he may vse his owne wil and pleasure. For the vnbeleuing doe wythdrawe them selues from his Hande, and doe hynder his Woorke so much as in them lyeth.Faith bringeth forth obedience But Faith maketh vs preste and ready to obay the Will of GOD. Wherefore if so bee the holy Virgin were therfore the Handmayden of GOD, be­cause shee obedyently submitted her self vnto his Will, there is no grea­ter contumacie and Contempt, then by fleeing to deny him that which o­bediēce deserueth and requireth.

To be bryefe, as Fayth onely ma­keth vs the obedient seruants of God and submitteth vs to his Power. E­uē so Infidellity maketh men rebel­lious and obstinate Starteawayes. A. Therefore Mary calleth herselfe the handmayden of the Lord. At thys Day the Papists call her the queene of heauen, and the lady of the worlde.

By which Names they doe vnto her great iniury, seeing shee submitteth her selfe wholy vnto the gouernment of God, and vsurpeth not vnto herself y^e gouernmēt of creatures. (Be vnto me according vnto thy worde)

C. This part may be expounded two waies: either y^t the virgin came now to make her petition & prayer, or else that stil with one speach she goeth for­ward in submitting her self vnto god. But this may simpely bee interpre­ted y^t she being now perswaded of the power of God, & willingly following whether she was called, doth therew^t ­all subscribe vnto his promise, and so doth not only looke for the effecte, but also earnestly desireth the same.

E. Shee speaketh seriouslye and in good earnest, not ciuilly or for a fashi­on. The vnbeleuing doe not refuse to obey God, but they make such delaies that they turn away themselues quite and cleane from him. A. But Godly mindes do by and by geue themselues wholy vnto God, and obey him (And the Angel departed from her)

BV. This is not added withoute cause, but to this end that by the ve­ry departure we might know the matter to he perfected and fully finished for the which he came. He had not gon away before hee had ended his Am­bassage, seeing he was y^e faithful ser­uant of God.

39. And Mary arose in those Dayes, and wente into the hil countrey with hast, into a City of Iuda.

(And Mary arose.)

B. Seing this prouerbe is true in all thinges. Lyke will to like, & that GOD doth alwayes bringe like vnto lyke, in Gods matters, this is by so much the truer, by how much the [Page 43] same are the more Syncere and soūd For they are capable of onely sincere sound, and iust Friendship Euen so y^e blessed Virgin, the chosen Vessel of GOD whych is blessed amonge Women, when shee hearde that Eli­zabeth was blessed though she were a Virgin and wythout all doubte not accustomed to Trauayle, went out of Nazareth into Iuda, to exhillerate & make Ioyfull her Cosine for the bles­sing pronoūced vnto her, and for those things which had happened vnto her. So that hee ioyneth them together, not onely in Body, but also in mind, whome the Spyrite of CHRIST truly possesseth. Hereuppon the Apo­stle Paule had so Earnest a desire of­tentymes to see his Brethren: Here­uppon also hee so often tymes salu­teth them. VVhereuppon we haue greate cause to feare at this Day, that many are very smally Possessed wyth the Spyrite of CHRIST as yet, whych recken them selues amōg the Chyefe mayntainers of the Gos­pell, because they haue so smal consi­deration of the Friendeship coniunc­tion and Familiarity, which they ou­ght to haue with theyr brethren. To whom soeuer Christe is rightly kno­wen, the same cannot choose but hee must bee caryed thyther, where he belieueth that hee dwelleth: that is to say, to all those which confesse his name with their mouth and deny him not with their deedes. Let vs therfore behould the feruent desire of Mary, who ran not (as it is likely) for the sa­tisfying of her fantasie, but rather be­ing carried with a Godly zeale. Nei­ther had she regard to that which she might haue considered if she had ben ambitious. Why should she not come rather and see me? For Elyzabeth was her Elder and neere her time.

As it becommeth the Faythfull to bee ready to do their duty one towards a­nother, so they oughte to preuent one another in doing of y^e same. The which Mary did in going to see her Cosin.

Therefore this going of the whych Luke maketh mention testifieth y^t the faith of Mary was not gone, because the promise of God vanished not a­way with the sight of the angell, but rested stil in her mind. (And wēt with hast into the hil countrey. C. This hast betokeneth a serious & feruente affectiō. Hereby we may gather that the virgin estemed & preferred thys grace of God (as it was mete) before all other things.

Notwithstanding it may bee de­maunded to what purpose she tooke this iourney.Questiō. It is certain y^t she came not simply to make enquiry (because she had the son of God no lesse in her hart through faith, then in her wōbe) neither is it likely that she came only to see how shee dyd: but partely to in­crease and confirme her Faith, and partely to set forth the grace of God in each Poynte. And there is no cause why wee should thynke it absurde, y^t shee sought the Confyrmation of her Faythe, by the sighte of the myra­cle, the whych the Angell not wyth­out cause reuealed vnto her. For al­though the faythfull are cōtent wyth the bare worde of GOD, yet not­withstanding they Neglect nothyng of hys Woorkes whych they knowe may serue to the cōfyrmation of theyr Fayth. And there was great cause why MARY shoulde receiue that Confyrmation offered vnto her, ex­cepte shee woulde reiect that whych the LORD had willingly ge­uen vnto her.

FVRTHERMORE, the Mutuall sighte of eche other of them [Page 44] might aswell moue her as Elizabeth to the greater thankefulnesse, as ap­peareth by the texte. For the Power of god was the more manifest and no­table in one sight of double grace, because the very comparison dyd not a little manifest the same.

(Into a City of Iuda)

E. In the which Zacharias dwelte: C. Luke doth not shew what this Ci­ty was in the which Zacharias dwelt but onely sayth, that the same pertay­ned to the tribe of Iuda, and that the same was cituate in the Hill coūtrey. Whereby we may gather that it was further from the city of Nazareth thē Hierusalem.

40. And entered into the House of Zachary, and saluted Elizabeth.

A. Mary entered not without gret feruency of minde into the House of thys olde Prieste, and saluted her Cosine.

41. And it came to passe y^t when Elizabeth hearde the Salutation of Mary, the babe sprange in her wōbe and Elizabeth was filled with the holy Ghost.

R. Heere is a notable miracle at the Salutation of Mary: Iohn, being an infante leapeth and spryngeth in the wombe of Elyzabeth.

C. It is a naturall thinge for an Infant to moue in a great bellied wo­man at a sodayne Ioy: but y^e purpose of Luke is to note some extraordina­ry matter. Howbeit it is far from the purpose to trouble our selues with intricate questions, whether the infante felte the presēce of Chryst, or whether this was rather a feeling of Godly­nes Let this one thing suffice, that y^e infant sprange by the secret motiō of the spyrite: For Luke doth not attry­bute vnto him any proper feling: but doth rather gieue vs to vnderstande y^t this was a part of the Deuine opera­tion in the Mother her selfe, that the infant sprange in her wombe.

That is to say she was sodainly replenished with the spirite of prophe­sie contrary to her vsuall maner. For she was not before voyd of the giftes of the Spyrite, but then a much more plentifull vnwonted force appeared.

42. And shee cryed with a loude Voyce and sayd. Blessed arte thou a­monge women, and the fruit of thy Wombe is blessed.

A. The very same thing the Angel had spoken to Mary before.

C. Hee seemeth to put the mother and the son in one degree; which could not be meete and conuenient. But we know that there are diuers degrees of Gods blessings. For as Mary was blessed, so Chryst far excelled her who is the bottomles well of all Grace.Christ is a Bottom­les vvel of grace.

Therefore he is not blessed by mesure but his fulnes is Infinite and aboue measure, from whence we receyue all blessing, that is to say the abundance of all good thinges and Felicitye, of whose fulnesse wee haue al receiued, saith Saint Iohn, Iohn. 1.1 [...]. For this blessynge signifieth not Fame and prayse. And there is no doubte but that the Con­iunction (And) in this place is taken for the reason of the matter as thus. Blessed art thou amonge women, because the Fruite of thy Wombe is blessed.

And althoughe this was not the chiefe Felicitie of Mary to haue christ in her Wombe, but was a thynge of lesse Dignity, then by the Spyrit of god to be born again into a new lyfe: yet [Page 45] notw^tstanding she is iustly called bles­sed whom God hath aduanced to thys Dignity that shee should bring forth a sonne to the worlde, [...]egenera [...]on is [...]essednes. in whome shee was spyritually begotten again. And we cannot at this Day call to mynde the blessing that commeth by Chryst, but wee muste also remember howe greatly God hath honoured Marie in appointing her to be the mother of his onely begotten sonne.

A. Notwithstanding her speciall Dignity (as we sayd euen now) con­sisted in this that shee belieued in her Sonne whome shee conceiued.

Whereuppon a certaine Woman saying to Chryst.

[...]oh 11.27 Blessed be the wombe that bare thee, and the Pappes which gaue thee sucke. Hee answered her againe and sayde. Nay rather blessed are they that heare the worde of God & keepe it.

Also Elyzabeth sayth heereafter. Blessed is shee that belieued. For those thinges shall bee perfourmed whych were toulde her from the LORDE.

43. And whence commeth thys to me that the mother of my Lorde should come to mee.

C. We must note this moderatiō that Elyzabeth waying and conside­ring y^e great Graces of God, in Ma­ry, doth geue vnto her due Honor, & doth acknowledge her to haue done more then was meete: And also that y^e same appertayned not vnto her. And yet for all that she doth not extoll her higher then it became her to the dero­gating of Gods Glory. For such is y^e wickednes of y^e world, that there are very few which haue not one of these two faultes, that is to say, They wil either haue to good a lyking of them selues, that they alone may excel, ma­liciously contemning the gifts of God in theyr brethren: or else they excel mē so superstitiously that they make vnto them selues Idoles of them. Hereup­pon it is come to passe that Chryste being put as it were into the ben [...]he­hoale. Mary hath his seate and Dyg­nity. Contrariwise Elyzabeth in cō ­mending her is so far from obscuring the Glory of God, that shee rather re­ferreth all things to God himselfe.

And although she knoweeh that Ma­ry was exalted aboue her and others yet she enuyeth not the same, and con­fesseth that more was done to her self then was due. Notwithstanding this is commonly seene,Charity i [...] rather be­neficiall thē coue­tous. that if any of our Neighbours neglecte to doe vnto vs theyr duty, we can straight way espye the same, but when wee forslew or for get to do that which becommeth vs towards them, we are blynde. But Charity teacheth the contrary, There are some also, who hauing receyued a benefite, thinke y^t they owe nothinge for the same. What hath he done, say they? Hee hath done no more then the Lord cōmaunded. But we ought not to cōsider what is other mens dutyes towards vs, but what we our selues ought to do vnto others. If any man honor another endued with Gods Giftes, he gieueth honor vnto GOD himselfe. And contrariwyse if he con­temne y^e same, he despyseth God him­selfe. Therfore sayth Elyzabeth. The mother of my lorde. We cannot geue honor vnto God, but we must also ho­nor his grace, when and wheresoeuer wee see the same.

C. In that Elyzabeth calleth Ma­ry the mother of her Lorde, the vnitie of the Person is noted in the two na­tures of Chryst.

[Page 46]As if she had sayde, that he which is borne a Mortall man in the VVomb of Mary, is also God Euerlastyng.

For we must remember that the wo­man speaketh not of her owne brayne but onely vttereth that which the ho­ly Ghost put into her minde:

For thys name properly belōgeth vnto the [...]n of GOD manifested in the flesh, to whome all power is ge­uen of the Father, and who is orday­ned to be the chyefe Ruler in Heauen and in Earth, by whose Hande, God gouerneth all Thyngs. Howbeit hee is chyefly the Lord of the Faithfull, who wyllingly submit themselues to hys Gouernment.Christ the head of [...] body onely. For he is the Head but of his body. Therfore Paule saith

Although there be many called LORDES in the Worlde, 1 Cor, 8. yet not withstanding we (which are of the Housholde of Fayth) haue but one Lorde.

For loe as soone as the Voyce of thy Salutation sounded in my eares the Babe sprange in my Wombe for Ioy.

C. She amplyfieth this grace of God, of which she speaketh of the so­daine motion of the Infant which she had in her VVombe. VVherby ther is no doubte, but that shee would de­clare that she had the feeling of some Supernaturall and deuine thyng.

Read the 42. verse going before.

45. And blessed is shee that bele­ued: For these Thynges shallbe per­fourmed vvhych were toulde Her from the Lorde.

A. Thys is to be ioyned to the 42. Verse, in the which the Angel called her blessed amonge women, that shee might not simply be called blessed be­cause she should be the mother of the Lord, but because she beleeued.

C. And seeing it is euident by the former Testimony of Luke that Eli­zabeth spake by the secret motion of the Spyrite, it must needes be y^e same Spyrite which pronounced Marye blessed because she beleued, and pray­sing the Fayth of Mary, he general­ly sheweth in what the true felicity of man consisteth.

Mary is happy, who imbracinge with her heart the promise of God conceiued and broughte forth salua­tion for her self & the whole world.

This was special vnto her, but be­cause we can haue no lyfe righteous, or any goodnes without the Lord of­fer vnto vs his woord, it is Fayth on­ly which maketh vs partakers of true felicity. being deliuered frō extreame neede and misery. And there is great wayght in this part of the sētence fol­lowing.

For the sence & meaning of it is this that Fayth submitteth it selfe to the promises of God, that they may haue theyr effect in vs, It is certayne that the truth of God doth not depend vp­pon the wyll of men: but this is rather true that God doth alwayes remaine true, although the whole VVorlde (which is vnbeleuing and ful of lies) goe about to discredit the same.Rom. 3.4. But because the vnbeleuing are vnworthy to reape any fruite of the Promyses, therefore the Scripture teacheth that they are effectuall onely by fayth to our Saluation. For Gyd offereth his benefits generally to all mē, but faith openeth our bosome to receiue them, and incredulity suffereth them to fall, that we might not receiue them. If so be there had bene any vnbelyefe in Mary, yet notwythstanding the same could not haue let, but that God wold haue brought his purpose to passe by [Page 47] some other meanes y^t had pleased him: [...]nbeliefe [...]fisteth [...]od. but shee is called blessed, because She receiuing by fayth the blessing of God offered vnto her, gaue place vnto God to finishe his worke: euen as on the cō ­trary parte vnbeliefe resisteth him, & putteth away h [...]s hand from y^e worke, that they which defraude the same of y^e praise of his vertue, might not feele it a sauing hand. Wee must also note y^e relation betwene worde and fayth, by which we gather what it is to beleue: to weete, when we subscribe vnto God which speaketh, and are fully perswa­ded that hee will performe and fulfill that which hee promiseth. (From the Lorde) The which soundeth not as though the Lord himselfe had spoken, but because these thinges were spoken vnto her in the name of the Lorde, or from the Lord. For the promyse was brought by the Angell: but it came on­ly from God. Whereby wee gather that whether God vse the mynistery of men, or of Angells, hee would haue no lesse honor geuen vnto his woorde, than if hee him selfe should openly des­cende from Heauen: But the former sence doth best agree.

46. And Mary sayd, My soule mag­nifieth the Lord.

(And Mary sayd) C. Nowe is de­clared the notable and worthy song of the holy Virgin, by which playnly ap­peareth, with what plenty of the Spi­rite she excelled. And this Canticle or Psalme consisteth of three partes. The 1 first part setteth forth y^e thankesgeuing of Mary for the mercy of God shewed towardes her. In the second part she 2 cōmendeth the power & Iudgmentes 3 of God with generall Tytells. Last of all Shee applyeth them to the present cause, where Shee speaketh of the re­demption promised longe a goe vnto y^e Church, and nowe performed. (My Soule magnifieth the Lord) E. The Virgin beginneth with thankes geue­inge, testefyinge her thankefullnesse.The than­kesgeuing of MARY R As if Shee shoulde say, God hath bestowed an inestimable benefite vpon mee, and nowe I am confirmed by a greate certainty of Faith by a Sygne foreshewed of the Angell. Wherefore I am so Ioyfull in my Conscience that I cannot staye my selfe, but I muste needes burst forth into the commenda­tion of the name of God.

C. Therefore because Hypocrites oftē times with shrill voyce and pleasaunt time, without any affection of y^e heart, doe singe the prayses of God; Mary saith that shee prayseth God from the inward affection of the mynde. And in very deede, they doe nothinge els but prophane y^e holy name of God, which set forth his glory not with the mynde but with the tongue onely. But seeing these woordes (Soule) and (Spirite) are diuersly taken in the Scripture, yet notwithstandinge beinge Ioyned together, they signifie two principall powers of the Soule. For this worde (Spirite) is taken for vnderstanding, and this woorde (Soule) for the place of the affections.

That wee may vnderstand y^e minde of the holy Virgin,Ioy of the spirit is re­quired be­fore thāks­geuing. we must note that the same is put in the Seconde place, which should be in the first. For that y^e wil of man may be styrred vp to praise God, it is necessary that there goe be­fore, the reioysinge of y^e spirite: Euen as S. Iames teacheth, sayinge,Iam. 3.13. Is any man merry? Let him singe Psalmes. For Heauinesse and sorrowe, doe both clogge the mynde, & also do hinder the tongue from celebrating the goodnesse of God. Therefore so soone as Maries mynde reioyced, it brast forth into the prayse of God. E. Whereuppon, for [Page 48] Soule & Spirite, the scripture often­times vseth this word: heart): and it is a phrase of speach very vsuall with the Hebrewes,Psal 103.1 Psal. 35.3 specially in the Psalmes: Praise the Lorde, O my Soule: Also, Say vnto my Soule, I am thy saluati­on. There is great force in these phra­ses of speach, & much more is expressed then if it were sayd, Praise the Lord, I magnify the Lord, Say vnto my soule I am thy saluation. Hereby wee are taught y^t if we will truely praise God, we must praise him from our heart: for if the heart be not moued, the Lord re­iecteth & abhorreth our prayse. Therefore y^e true foūdation of thanksgeuing is the inward affection of the minde:Thankes­geuinge vvith lips only is ab­hominable & by these speaches, we may see the diffe­rence betwene y^e spirite, truth, & hypo­crisie, which magnifieth God with the mouth & lyps only. (The Lord) This is a word of power, by which MARY preacheth y^e power of God, by which he wrought in her, works passing nature. Moreouer, she arrogateth non of these benefits vnto herselfe, because she is y^e mother of god, because she was blessed among women, & because she behaued her selfe modestly: she chalengeth no­thing to her selfe, but a ioyful & merry heart toward God. Wherefore she ac­knowledging y^e receiuing of them frō him, praiseth his holy name. Thus we ought, to leane vnto God only, & not to Creatures or to our giftes.

47. And my spirite hath reioyced in God my Sauiour.

C. This is as it were a reason of the cause. For there can be no true affecti­on of praysing GOD, except there be first Ioy. For in the scripture y^e cause is oftentimes made subiect to y^e effect, as in this place. And she calleth y^e spi­rite (as we sayd euen now) the minde, and vnderstanding of the soule. She so reioyced y^t shee gaue vnto him y^t prayse of all goodnes: and whosoeuer do not the like are vnthankefull. Verely this reioysing is y^e effect or signe of a quiet Conscience: which by Faith was cer­taynely perswaded that God was paci­fied and fauourable. (In GOD my Sauiour) C. Shee doth not without cause geue vnto God the name of a sa­uiour, when she speaketh of the Ioy of her heart. For vntill he be acknowled­ged God y^e sauiour, mens mindes shall neuer haue the true and perfect Ioy, but shalbe alwaies heauy and careful:Saluation in Christ [...] vvorketh true Ioy. so that it is the only fauoure of God, & the saluation y^e commeth of him which make vs Ioyfull. To be short this is y^e principall thing in the which the faith­full haue to Ioy that their saluation is in God: for y^e which they must also be thankefull vnto him. S. The Greeke word [...], signifieth a Deliuerer and Preseruer: Which is somewhat more than a Sauiour. This Tytell be longeth only vnto God, in whom we al consist. Mary, after the maner of the Psalmes of Dauid, calleth him y^e sa­uiour & Deliuerer, bycause nowe her whole minde was inflamed with y^e con­sideration of the saluation, which was begon to be wrought in her.

48. For Hee hath looked on the lowe degree of his Handmayden: for loe! nowe from hence forth all Generati­ons shall call mee blessed.

C. She sheweth y^e cause why y^e Ioy of her heart is founded vpon God: name­ly, bycause he had respect vnto her fre­ly of his mercy. For in acknowledging her lowe degree, shee maketh herselfe voide of all worthinesse, y^t shee may as­cribe vnto the free goodnes of God, y^e whole cause of reioysing. For y^e low degree [Page 49] (of the which mencion is made in this place) doth not signifie, submissiō, modesty, or y^e habite of y^e minde (as cer­taine vnlearned men haue thought: but signifieth only an abiect, vile, and vase condition. The Sence and meaninge therfore is this. Whereas I was base, contemned & of low degre, it hath pleased God notwithstanding mercifully to looke vpon mee. Therefore y^e Virgin calling to minde y^e benefits of God (as we ought to do when we geue thanks) firste of all wondereth y^e God had such respect & regarde vnto her being base, and of low degree, y^t he chose her to be the mother vnto his sonne. For this is y^e which she saith, For he hath regar­ded the low degre of his handmaidē. Where there is any dignity or worthi­nesse of y^e fleshe, there is a vaile which will not suffer vs to beholde y^e grace of God. Therefore vpon iuste cause shee maketh mencion of her low Degree. R. As if she should say, I came of the stocke of the famouse king Dauid: but looke by how much my aūcetors were more noble than I, by so much am I y^e more miserable.

For that I may speake nothing of y^e Kingdome taken away from our kin­red by tyranny, & to make no mencion of y^e great neede which I a maiden of kingly race haue a longe time suffred, this verely of all other is the greatest misery, y^t the tyrauntes which now en­ioy our kingdome, doe so lye in wayte for the life of al those y^t are come of the stock of Dauid, y^t hauinge already kil­led certaine men, not so much as wee poore maydes & women are in safety, so y^t wee being not so much cōtemned, as wee are a cōmon scorne to all men, know not where to leade a secure life. But to her whom men despyse y^e Lord turneth his eyes of mercy, & hath cho­sen me to gret dignity. He might haue regarded y^e dignity of others which far exelled me in nobility & in riches: but he would none of them, hauing respect vnto me a poore & needy Virgin. This maketh mee Ioyfull, & for this I geue thankes vnto God. To be short, I am nothing: for what soeuer I am & haue the same cōmeth only vnto me, because God hath respect vnto me: by y^e grace of God I am that I am.

The Virgin coulde not morefully prayse God & his grace. C. Thus we see, how Mary abaseth her selfe to ex­alte God alone. And it was not a set­ting forth of fayned humility: But a simple & true confession of her perswa­sion which she had fixed in her mynde. For shee was both of no estimation in the sight of the world, & she also estee­med of her selfe nothing the more.

M. And here we haue specially expres­sed vnto vs what y^e Nature of God is,God b [...] holdeth things of lovv degre namely, to haue respecte vnto thinges of small reputacion, and to the lowest thinges. Hee cannot looke vpward be­cause there is nothing aboue him: ney­ther can he looke on eyther side of him, forsomuch as, hee hath none nygh vn­to him that is his equall: Wherefore hee looketh onely vnto those thinges that be belowe.

Therefore the more lowe and abiect that thou arte, the more earnestly doe the Eyes of the Lorde beholde thee: As testefieth the Scripture, special­ly the Psalmes, as where it is sayd, Who is like vnto the Lorde our God that hath his dwellinge so hyghe? Psal 113.7. Psal. 138.6 Who abaseth hym selfe to beholde thinges in the Heauen, and in the Earth. Hee rayseth the needy out of the dust, and lyfteth vppe the poore out of the Dunghill.

Also, The Lorde is highe, yet hee beholdeth the lowly, but the proude hee knoweth a farre of.

[Page 50]Wherfore he can abide neither know­ledge, nor power, nor any other thing, for the which a man is proude, or con­ceyueth any truste. For hee hateth all pride. (For loe now from hencforth) C. By these wordes she geeueth vs to vnderstand y^t this benefite of God shal­be remembred for euer. Wherefore if it were so notable, that all men ought to talke of the same, it became not Ma­ry her selfe (vpon whom it was bestowed) to be silent. And note y^t the Virgin Mary doth ground nothing vpon her owne blessednesse, but acknowledgeth all that shee hath receiued to proceede from the grace of God. I shall sayth shee, be counted blessed throughout all generations. Came this blessednes by her owne vertue, or because she sought this praise? Nay, she rather imputeth y^e same only to y^e worke of God, saying,

49. Because hee that is mighty hath magnified me & holy is his name.

C. Here shee playnely acknowledgeth God to be the author of her blessednes. As if shee should say, I am called bles­sed, not y^t I haue obtayned blessednesse by my owne vertue, but because God which is mighty, hath wrought a won­derfull and straūge worke in mee a sil­ly maide. They shall so call me blessed, that they shall know the same to be the worke of the Lord, and not myne. And in very deede they do truly preach Ma­ry to be blessed, which do acknowledg Christe to be the author of all felicity, whom we haue receiued a perfect man through her. And hereby wee see how farre the vayne Papistes differ from the Virgin Mary, The Vir­gin MA­RY superstitiously honoured of the Pa­pistes. who rashly setting her forth with their vayne Immagi­nations, do almost make no account of all those graces which shee hath recey­ued from God. They heape vpon her mighty, nay rather proude tytells, cal­linge her the Queene of Heauen, the Sea starre, the way of saluation, the gate of lyfe: yea, Life it selfe, sweete­nesse, hope, and saluation. Yea, & Sa­than hath brought them to such impu­dency and madnesse, y^t they haue made her Ruler ouer Christe. For this is their continuall songe, Roga Patrem, inb [...] Natum, that is, pray the Father, com­maunde thy Sonne. Seeinge none of these things proceeded from y^e Lord, y^e holy Virgin in one worde confoundeth them all, when shee placeth her whole glory vpon the benefits of God. For if shee be to be remembred for this cause only, namely, for y^e God hath magnified her there is no place left for fayned ty­tells which come from men.

Moreouer wee can doe her no grea­ter dishoner, than to take from y^e sonne of God y^t which belongeth vnto him, & to adorne and magnifie her with that which is taken from him. Nowe let y^e Papists goe and cry that we are iniu­rious vnto the mother of Chryste, be­cause wee reiectinge the lyes of men, onely set forth the benefites of God in her. But we geue vnto her that which is most honorable, and these false wor­shippers spoyle her of y^e same. For we willingly imbrace her as our schoole-maistresse, and obay her Doctine, and Commaundements.

Verely that which shee speaketh is not obscure: the which not regarded, but contemned, the Papistes so much as lyeth in them doe discredite her say­inges. But let vs remember that a common Rule is heere prescribed in praysinge both of Aungells and also of men, that the Grace of God may bee magnified in them: Euen as also no­thinge is praise worthy which cometh not from the same. When she sayth, GOD which is mighty hath magni­fied mee, Shee geeueth vs to vnder­stand, [Page 51] that God had no helpe from any other:Gods po­vver hath the prehe­minence. that his Power alone mighte haue the preheminence. (And holy is his name) C. This is the second part of the songe, in the which by generall Sentences the holy Virgin commen­deth the Power of God, his Iudge­mentes, and mercy. For this is a full sentence and not ioyned to that which wente before. Mary had exalted the grace of God of the which shee had ex­perience in her selfe. Hereuppon take­inge occasion, Shee proclaymeth his name to bee holy, and his mercy exten­ded through all generations.

R. And the name of God, is taken for his power, & oftentimes for God him selfe, as hee manifesteth him selfe vnto vs. Reade the 6. Chapter of Mathew the 9. verse. That also is properly cal­led holy which is seperated from the prophane and common vse of thinges. And that which is seuered, is kepte in secret: Whereupon that which is ho­ly is also called hidden. GOD there­fore is called holy, because his workes are hidden farre from humane reason, and are so wonderfull that mans wise­dome cannot comprehend them. For God worketh glory by ignominy, Ioy by sorrow, happines by misery, and life by death: Than the which manner of working what can bee sayd to be more wonderfull? And this wonderful ma­ner of workinge was also declared in Mary. Moreouer the name of God is called holy, because it deserueth the chiefest reuerence: So that so often as mencion of GOD is made, wee must therewithall remember his reuerent Maiesty.

50. And hys mercy is on them that feare him from Generation to Gene­ration.

(And his mercy is on them that feare him) A. This sentence is taken out of the couenante of God. C. Where it is sayd; I will bee thy God, Gen. 17.7 & the God of thy Seede for euer. Agayne, Shewinge mercy vnto thousandes of them that loue mee. Also,Exo. 20.6. I am God shewing mercy vpon a thousand Ge­nerations. Moreouer,Deut 7.9. Hee hath al­way remembred his Couenaunt, Psal 105. [...] and promise that hee made to a thousand Generations. By which woordes the Lord doth not only testefie, that he will be like himselfe, but doth also expresse his continuall fauoure which he bear­eth towarde those that are his, that af­ter their Death hee may Loue their sonnes, & their posterity foreuermore. Wyth this continuall Loue, God lo­ued the posterity of Abraham, because hee hauinge once receiued the Father Abraham into his grace and fauoure, made an euerlastinge couenante with him. But because not all which came of Abraham after the fleshe are y^e true Sonnes of Abraham, Mary restrain­eth the effecte of the promise, to y^e true worshishippers of God, saying, (On them that feare him) A. That the wicked might not be proude by y^e pre­tence of the name, this is spoken: for they are puffed vp with vayne security,Rom. 2.17 as sayth the Apostell Paule, And ma­kest thy boaste of GOD. The which boasting was euell. To the same pur­pose speaketh the Prophette Dauid, Psal 103 17 The louing kindnesse of the Lord en­dureth for euer and euer vppon those that feare him, and his righteousnesse vpon Chylders Children. Therefore God is so mercifull vnto the Children of the Saints for euer according vnto his promise, y^t notwithstanding he ge­ueth no occasion to Hypocrits of vaine trust: because they which are y^e degene­rate sonnes of y^e saints, & haue forsaken their godlinesse and faith, do beaste in [Page 52] vayne y^t God is their Father. Where­fore by this exception their vanity and boastinge is reproued, which are puf­fed vp by false pretence, and shewe of y^e grace of God without faith. God veri­ly made a generall couenaunte of sal­uation with the stocke of Abraham: The faith­lesse are not partakers of the promised but as the stoanes being watered with the Showers of Rayne are not made softe, euen so obstinacy and hardnes of heart of the vnbeleeuing, will not suf­fer the promised righteousnesse and saluation to enter into them. Vnder the feare of God is comprehended all god­linesse & Religion, which cannot stand without faith. But here may aryse a question.

Question. Why is God called mercifull, if none feele his mercy but they which deserue his grace? For if the mercy of God be vpon those that feare him, godlinesse & a good Conscience doe bring men into his fauour. And thus men doe preuēt his grace by their Merites.

Aūsvvere.Wee aunswere that this is also a parte of mercy, that God indueth the Children of the godly with the feare and reuerence of him. For the begin­ninge of Grace is not heere noted, as though GOD were Idell and looked downe from Heauen who were wor­thy of the same: but only the peruerse security of the Wicked is reprooued, least they should thinke GOD to bee bounde vnto them because they are the carnall sonnes of godly men: when as the ende of Gods Couenaunte is farre otherwise, and the condition of y^e same differinge from that, namely y^t it hath alwayes some one people in y^e World, of whom hee is purely worshipped.

51. Hee hath shewed strength wyth hys Arme, hee hath scattered them that are proude in the Imagination of their heartes.

(Hee hath shewed strength) E. The Greeke texte hath, Hee hath shewed strengthe in his Arme. And the He­brew Texte hath, Hee hath declared the strength of his Arme. That is to say, hee hath wrought mightely. For the Arme of God is set againste all o­ther helpes: as wee may reade in the Prophet, Truth faileth, Esay. 51.15 and 16. and he that refrayneth from euell maketh hym selfe a Pray: and when the Lord sawe it, it displeased him, and there was no Iudgment. And when he saw that there was no man, he wondered that none woulde offer him selfe. There­fore his arme did saue it, and his righ­teousnesse it selfe did sustayne it.

Therefore Mary knew well ynough y^t God beinge contented with his onely power, vsed the helpe of no other.

A. The Scripture comonly Ioyneth these two together when it speaketh of GOD, as in this Psalme.Psal. 89.13 Thou hast a mightye Arme: stronge is thy hande, and hyghe is thy ryght hand. And this maner of speache seemeth to bee taken from y^e Hebrews (who some­time deuide one parte of the speach in­to two, puttinge betwene a coniuncti­on copulatiue, or ells vnderstanding y^e same) & to signify as much as if thou shouldest say, Hee hath dispersed the proude with his mighty arme &c. As, In the arme of thy strength thou hast scattered thine enemies. Psal. 89.17 But y^t is the more simple sence which wee alleaged before. (He hath scattered the proud) C. This seemeth to bee added for two causes: both bycause the proude pro­fite nothinge at all, who seeke to resist God: and also bycause God doth not declare the strength of his arme but to saue the humble, but casteth downe y^e proude which arrogate much vnto thē selues. To which Effecte pertayneth this Exhortacion of Peter, 1. Pet. 5.6. Humble [Page 53] your selues vnder the mighty hande of God &c. Also this is a Phrase of speach worthy to be noted, y^t the proud are scattered in the Immagination of their hearts. For as their pride & am­bition is exceeding & their d [...]er insa­tiable, so in takinge their counsayles they are very circumspecte & tedious: and (to speake in one word) they builde againe the Tower of Babell. For be­ing not contented y^t they haue attemp­ted this or that foolishly aboue their strength, they adde new consultacions presumptuously to that which they did before. But after that God hath from Heauen derided their foolishe deuices for a time, hee sodaynely disperseth all their labor and bringeth their Imma­ginations to naught: euen as if a man casting downe a strong and well com­pact buildinge, shoulde throw and dis­perse the same farre of into dyuerse partes.Psal. 112.10 A. The very same thinge Da­uid meaneth when he sayth, The wic­ked shall see it and bee angery: Hee shal gnashe with his Teeth, and con­sume away: the desier of the wicked shall pearishe. Psa. 103.10 The which in another place he sayth shalbe scattered & made frustrate, in these wordes, The Lord breaketh the coūsaile of the Heathen and bringeth to naughte the deuices of the people. Esay. 8.10 And the Prophet Esay, Take counsaile together yet it shalbe brought to naught. Imaginations of vvicked men t [...]rne to their ovvn destructiō. Gen. 11.8 In diuers places of the Psalmes it is shewed how God was wonte to destroy y^e wicked, being snared in their owne coūsailes & Ima­ginations. So it happened to Pharo, so to Schon king of the Amorites, so to Ogge the Kinge of Basan, and to a great many other moe: as to y^e [...]uil­ders of the Tower of Babell.

Also to the king Nabuchodnoser: For hee sayd, I will ascend into Hea­uen, and I will builde my Throane a­boue the Fyrmament. But shortly af­ter it was sayd vnto him, Thou shalt bee caste downe to the graue, and vn­to the sides of the pit.

Moreouer when y^e Prince of Tyre sayd in his heart, I am God, and I sit in Gods seate, It was by and by sayd vnto him,Ezech. 28.7 Beholde I wil bring straū ­gers vpon thee, euen the terrible Na­tions, & they shal draw their swords against the beauty of thy Wysdome, and they shall defile thy brightnesse. Also, Mary vseth these wordes, Hee scattereth the proude in the Immagi­nations of their hearts, Because this is the consideration of God, when hee purposeth to cast downe the proude, y^e firste of all hee mighte make them to seeke of their wits, after the which, it is an easie matter to confound them in their owne Wisedome, and to disperse them in y^e Imagination of their heart: for hee maketh their owne Wise [...]me to leade them to destructiō, when they are most busie in their consultacon to bringe their purpose to passe.

52. Hee hath put downe the mighty from their Seate, and exalted them of low degree.

A. This agreeth with the sayinge of Daniell, Dan. 2.21. how that GOD chaungeth kingdomes GOD maketh al things to tremble vnder his mighty hand. He which placeth Kings in their seat doth also displace thē againe, & geueth their kingdoms to others. The like song did Anna the mother of Samuel sing.1. king 28 Psa. 107.40

C. Therefore thus y^e holy Virgin at­tributeth y^t to the prouidence & Iudg­ments of God, which prophane & wicked men call y^e wheele of fortune.Kinges [...]e [...]tes stād at the dis­position of God. N [...]twithstandinge let vs knowe y^e absolute power is not geuen by God, y^t as a ty­rant he might turmoile & tosse mē like tēnis bales, & turne thē vpside downe: [Page 54] but a iust gouernment, the which hath excellente Reason, though often times we see not the same. For soden altera­tions do not please God, that in Iest & sporte hee might lifte vp a loft those whom by and by after hee determyneth to cast downe: but rather the wicked­nesse of men altereth the state: because no man doth acknowledg that y^e state & cōdition of all men, standeth in his de­termination and power. But because they are set aboue others, they doe not only contumeliously & cruelly triumph ouer their neighbours, but do also fret and fume against y^e author of their dig­nity. Therefore let vs be well assured that whatsoeuer is high and excellent in the world, is subiect vnto God, and that the whole World is gouerned by him, insomuch that some are aduaun­ced and extolled to honors seate, and o­ther some slide from their Throane, or at leaste fall downe headlonge. This cause and end of alterations are shew­ed by Dauid, and Daniell in their pla­ces, of y^e which we haue spoken before. Wee see how that the Princes of this worlde are proude passing measure, y^e they geue them selues to excesse, to ry­ot, and how y^t the sweetenesse of pros­perouse fortune hath bewitched them. It is no marueile if the Lorde cannot beare so great ingratitude. Hereupon oftentimes it commeth to passe, y^t they abyde not longe stable whom God lift­eth aloft. Moreouer the maiesty & glo­riouse pompe of Princes and Kinges amazeth the common sorte of men, so that very fewe thinke that there is a­ny other Maiesty or Power aboue the same. But if Princes mighte bringe their Scepter with them from their mothers wombe, & if so be their king­dome might last foreuer, al knowledg of God & of his prouidence, would by & by vanish away. Therefore y^e Lord lift­ing vp those aloft which are of low de­gree, doth deride as it were openly y^e pryde of the world, & withall teacheth his children simplicity and modesty.

Now let vs note wherefore Marye sayth y^t the Lord casteth downe princes from their Throanes,Kingdoms are altred by Gods prouidēce & exallteth them of low degree: namely to teach that y^e Worlde is not guyded by the blinde wheele of fortune, but y^t all chaunges and alterations whatsoeuer, come by the prouidence of God. B. And it is not vnlikely but that she had respect vnto y^e tyranny of Herod, and to other wicked men, which at that time wickedly op­pressed the people of God, whose mise­rable destruction she foresaw, Christe their King and deliuerer being nowe incarnate.

Peraduenture also shee had respect vnto the Maiesty and Kingely power of her Auncetors: the which power & Pompe, seeing they were wicked was brought to naught: but was now to be restored by her Childe borne of so ab­iect and base a mother into a farre bet­ter State, then euer happened to her auncetors.

53. He filled the hungery with good thinges, and the ryche hee hath sente away empty.

C. By this verse she prooueth that God doth gouern with excellent equi­ty, those thinges which seeme to trou­ble the whole order of the World, and to peruert the Iudgements of y^e same. He filleth (sayth she) the hungery with good thinges, because they being aba­sed sigh vnto the Lord, that they might be for an example vnto others: and ma­keth riche men poore & needy, because they trusting in their riches swell and wax proude. So that wee see y^e cause why God is pleased with alterations, is, because great, riche, & mighty men, [Page 55] being puffed vp with their fullnes,Pride in prosperity [...]o be takē [...]eede of. ar­rogate all things vnto them selues: & attribute nothing vnto God. Where­fore let vs beware y^t we wax not proud in prosperity. Wee must also beware of the swellinge fulnesse of the fleshe, least at the laste it make vs sodaynely empty agayne. But this doctrine brin­geth no small comfort to y^e godly, who knowinge their neede, and as it were, hungery persons sighe and groane vn­to God, bycause God filleth the hunge­ry with good things. The which Sen­tence is oftētimes to be read in y^e scrip­tures, and is therfore to be noted, that we may know our stability to be foun­ded vpon the prouidence of God.

BV. Others will haue those that hū ­ger and thirst after righteousnes to be here vnderstoode, who being taught by the spirite of God, and beinge voyde of all vaine confidence, feele how needy & empty they are of all good things, and how y^t they are nothing, haue nothing, and can doe nothinge of their owne strength: And therefore they forsake them selues, and flee vnto Christe, the onely Welspring of all goodnesse. Hee filleth these with a certaine treasure of goodnesse, that they may abound in all grace, and in all good words & works. On the contrary part, he sendeth emp­ty away from him the rych, which pro­mise to them selues of them selues all thinges: that when they thinke them­selues to be wise, iust, and ryche: they may be found voide & empty of al these things. We haue many examples in y^e Gospell, but specially that of Simon & of Mary Magdalene: also of y^e Pha­risey, [...]uk. 7.36. [...]uk. 18.10 and y^e Publicane. And S. Paule sayth, What shall wee say then?

That the Gentyles vvhich followed not righteousnes haue obtained righ­teousnes: [...]om. 9.30 euē the righteousnes which cōmeth of Fayth: But Israell which followed y^e law of righteousnes, hath not attained to y^e law of righteousnes.

54. He hath helped his seruant Israel, that they might bee mindefull of his mercy.

C. In this laste parte Mary applyeth generall sentences, to the present Cir­comstance. This ought to be the order of the wordes, The Lord hath remē ­bered his mercy which hee promised y^t hee would performe to Abraham & to his Seede for euer: and therefore hee hath holpen his seruaunt Israell. Con­cerning these promyses, reade the first of Mathewe the firste verse. C. The sūme is this, that God hath now per­formed & fulfilled the saluation which hee promised before vnto the Fathers. The latine woorde, for the which wee haue here (Hee hath holpen) is, Hee hath taken vp. In the which speach we haue an apte metaphor: For so y^e state of the people was fallen and decayed, y^t there was small hope that the same shoulde bee restored and set vp againe. Therefore hee is sayd to haue taken vp Israell, bycause God by reachinge out his hand, lifted him vp being prostrate and layed on the Grounde. Religion was a thousand wayes contaminated: In publique Doctryne there was nothinge sincere: the gouernment of the Church was quite out of order, & no­thing appeared but mere barbarisme: the pollitique gouernment was ouer­throwne: the body of the people was rent & torne by the Romaines & by He­rod, as by brute Beasts. Wherefore y^e more gloriouse was their deliuerance, which they had no hope to enioy. And y^t which the Lorde did then hee do [...]h also dayly. For those are his, whom he hel­peth and deliuereth. For that must be fulfilled in vs which happened vnto y^e people of the Iewes. If we fall, there [Page 56] is no cause why wee shoulde dispayre: let vs looke when the Lord shal stretch forth his hande to helpe vs. This is a notable consolation. And by this name (Israell) hee comprehendeth the vni­uersall Church of all the faithfull.

Israell is here called the Seruaunte of the Lorde, as in many other places also, because hee was admitted and re­ceiued into the Housholde of GOD.

B. But they are the true Israelites which imbrace Christe the Sauiour. For all which are of Israell are not Is­raelites before GOD, but onely they which are partakers of the promise,Rom. 9.7. Galat. 3.7. e­uen as Paule proueth in many words. (That hee might be mindefull of his mercy) C. Mary sheweth the cause why a People proane to Destruction was receiued of God, yea why GOD would lift them vp nowe that they are fallen: namely, that in sauing of them he might declare his mercy. Notwith­standinge Shee sayth expresly y^e God remembred his mercy: the which hee might seeme after a sort to haue forgot­ten, in sufferinge his People so mise­rably to bee vexed & afflicted. For it is a vsuall thing to attribute Affections vnto God, accordinge as men gather that hee is eyther angery, or pleased with them. Therefore God neuer for­getteth his mercye, nor chaungeth his Affections: But this is not alwayes knowne vnto vs, but is oftentimes hid from vs. Therefore Mary sayth that it was Reuealed to Israell, that God had remembred his mercy. Thus it happeneth vnto vs oftentimes. For we are often times so destitute and with­out all helpe, that we cannot tell what to thinke els but y^e God hath forgotten vs & his mercies. When we feele y^t we are destitute of all helpe, then let vs re­member this, that GOD hath holpen his seruaunte Israell.

And note here, that hee calleth the promises of Saluation the mercies of God, least any man should thinke that God is moued by any other thing then by his onely mercy, to promise, and to performe his promises, then by the re­uealed saluation in Christe.

55. (Euen as hee spake to our Fathers, namely, to Abraham, and to hys Seede) for euer.

C. Bycause mens myndes do not con­ceiue the Mercies of God, no farther then he offereth and testefieth the same by his word: here Mary reduceth her selfe and others to y^e Promises, teach­inge that God hath bene faithfull and constant in his promises.

In this sence God is oftentimes cal­led Gentle and true: bycause wee shall neuer be perswaded and assured of his good will towarde vs, excepte wee re­member his worde, by which hee hath bounde him selfe vnto vs, which worde also doth couple & tye with an insepe­rable knot, our saluation with y^e good­nesse of God. Moreouer, Mary shew­eth by the same wordes, that the Coue­naunte which God had made longe be­fore with the Fathers, was free, and without deserte: bycause there Shee deriueth the promised saluation from the mere mercy of God as from a well. And hereby wee gather that shee was wel exercised in the doctrine of y^e scrip­ture.Mary ex­ercised in the scrip­tures. Euery one at that time looked for the Messyas, but fewe grounded their Faith vppon such sincere know­ledge of the Scripture. (Namely, to Abraham) C. After shee had spoken generally of the promises of God, she cōmeth to y^e particuler: as if she should say, Hee spake not onely to the Fa­thers, but to all their Posterity. If you reade it appositiuely, it seemeth [Page 57] an absurde alteration of the case. For it ought rather to haue bene sayd, To Abraham and his seede. But it is not a simple apposition: Bycause Marye doth not only shewe who those fathers were to whom God spake: but doth al­so extend the force and the effect of the Promises to all the Posterity, which were the naturall seede of Abraham. Whereupon also it followeth that she speaketh of y^e solemne couenant, which was specially made with Abraham, & his Posterity. For other Promises which were geuen to Adam, to Noe, and to others, did belonge to all Na­tions generally. (And to his seede) That is to say to the posterity of Abra­ham,Faith ma­keth the Gentiles the seede of Abrahā. Galat. 3.7. looking for Christe by Fayth, as did Abraham. C. For as their owne incredulity cut of many of the sonnes of Abraham, and were deuided from the house and Linage of Abraham, by­cause they were Bastards: euen so we which were Forrayners, being ingraf­fed by faith are sayd to bee y^e true seede of Abraham. B. For they which are of Faith (saith the Apostell Paule) are the Sonnes and seede of Abraham.

C. Therefore let vs knowe that God spake so in olde time to the Fathers, y^t the grace offred vnto them pertayneth also vnto the Posterity. Secondly, y^t the Adoption of all the Gentiles was made by Faith, that they might be the spirituall Sonnes of Abraham which were not so by Nature. For Marye speaketh not here of Christ the Seede of Abrahā (as many to curiously write) but of Abraham and of y^e Posteritye of Abraham, to whom Iesus the Saui­our was promised (For euer) As if shee should say, that y^e seede of Abrahā should endure to y^e ende of the world.

56. And Mary abode with her about three Monethes, and returned a­gayne to her owne house.

C. Mary aboade with her Cosine al­most three Monethes, namely vntil the day of her Childbyrth. For it is proba­ble that there was no other cause of so longe tariance, but onely this, that she might beholde the grace of God, which was tolde her of the Angell for the cō ­firmation of Faith.

B. As therefore their friendship onely is true, whom y^e grace of God linketh together in friendship, euen so they cā ­not by and by depart one from another which come together in y^e Lord, except the same glory of God which broughte them together doe also put them a sun­der: the which glory they can better seeke beinge seperated in Body, then when they are ioyned together: notw^t ­standing in myndes they are neuer dis­tracted. (And returned againe to her owne house) A. There is no doubte but y^t Mary greatly reioysed in hearte in all this Iourney.

57. Elizabethes time came, that she shoulde bee Deliuered: and Shee brought forth a sonne.

C. The sūme of this story is, that the birth of Iohn y^e Baptist was made no­table & wonderful by diuers miracles, which foreshewed that there should be some great & notable thing in time to come in y^e Infant. For the Lords will was to make him exellent & famous by rare miracles, euen from his mothers wombe, leaste afterwarde hee shoulde come forth as one obscure & of the com­mon sorte of men to execute the Office of a Prophet.

R. First of all shee now declareth the most euident Maiesty of the truthe of Gods Promises. For the Angell had promised to ZACHARIAS, Thy Wyfe Elizabeth shall bringe forth a sonne, and thou shalte call his Name Iohn. verse. 13.

[Page 58] (And she brought forth a sonne) By which example let vs cōfirme our faith and if we haue any worde of Gods pro­mise, let vs not thinke that any thinge can be of such force, that it can oppresse and extinguishe the truth of y^e same.

58. And her neyghbours, and her Co­sines heard how the Lord had shewed greate mercy vpon her: and they re­ioysed with her.

(And the neyghbour heard) C. They knewe this before: but although wee knowe the worke of God, yet notwyth­standing in the perfection of the same, wee are touched with more Affection. Therefore there was then greater re­ioysinge, and as it were the fulnesse of Ioy. (How the Lorde had shewed great mercy) C. It may be doubted whether these men Iudged the greate mercy of GOD by the onely blessinge of geuinge a Sonne, or by that which they hearde firste, howe that an Aun­gel appeared to Zacharias, which pro­mised to him a Sonne. This in deede was no small Benefite of God, that a Barrayne Woman well strycken in yeares, brought forth a sonne contra­ry to the order of Nature. Therefore it may bee that for this cause only they extolled the greatnesse of Gods good­nesse.

(And they reioysed with her) E. This thinge by reporte, was caried to those that dwelte rounde aboute, who as they were before sorye, for ELI­ZABETHES Barraynesse, so they reioysed, that nowe by the great Mercy of GOD, the Barrayne had conceyued, and brought forth a man Chylde.

Rom. 12.15 B. Thus Loue is woont to reioyce wyth those that reioyce, as teacheth y^e Apostell Paule.

59. And it came to passe, that on the eyghte day they came to circumcise the childe, & called his name Zacha­rias, after the name of his Father.

(And it came to passe that on the 8. day) R. It is written in y^e Booke of Moses, This is my Couenant which yee shall keepe betwene mee & you, and thy Seede after thee, Let euery man Chylde amonge you be circum­cised: That is, Gen. 17.5 yee shall circumcyse the foreskin of your flesh, and it shal be a signe of the Couenaunt, betwene mee and you. And euery man childe of eyght dayes olde amonge you shal be Circumcysed.

Also it is sayd,Verse. 4 But the vncircum­cised man childe, in whose fleshe the foreskin is not circumcised, euē that person shalbe cut of from his people. bycause he hath broken my couenāt, And in an other place,Leuit. 12 3. And the eight day the foreskin of the Childes flesh shalbe circumcised.

Seeinge the Lord chose Abraham, that hee mighte not onely in his Po­sterity, set vp his Kingdome and wor­ship in the Land of Chanaan, but also that hee might cause Christe to come of his Seede, in whom all Nations might obtayne the blessinge, hee com­maunded this circumcision by which, as by a publique seale, hee might teste­fie and declare the Couenaunte made with Abraham & with his Seede, and might confirme the saith of euery one which was circūcised according to the deuine institucion, as, that y^e Couenant of God doth also apertaine vnto them, and bringeth saluation vnto them. And when Iohn was borne, y^e law of Moses stoode in effect: and there was neuer any time more neere, in y^t which Christ should bee borne, which was promised to the seede of Abraham: neyther was there any other which shoulde geeue [Page 59] more euident testimonies concerninge Christe, concerning his assention into Heauen, and concerning the sending of the holy Ghoste after he was glorified, than IOHN. Therefore none ought more Iustly and necessarily to be Cir­cumcised than Iohn. C. So that the neyghbours and Kinsfolkes of Eliza­beth came together the eighte day for duety and humanities sake accordinge to custome: But God vseth this occa­sion, that hee might make them Wit­nesses and beholders of his power and glory. And there is no doubt but that the greater part came together to here talke concerning this straunge & won­derfull byrth. They did accounte it a myracle, to see an olde and Barrayne woman so sodenly to be with Childe: & now when the Childe was borne, this admiration was renewed & increased. C. Furthermore hereby we gather, y^t although they did circumcise their In­fants at home, yet that they were not wonte to doe the same without a com­pany and assembly of men: and that for good consideration. [...]acramēts [...]ught not [...]cretly to [...]ee mini­ [...]ered [...]ough in [...]e house [...]mtime. For seeing it was a cōmon Sacrament of the Church, it ought not bee ministred secretly.

R Yea, at this day the Iewes come together into the synagoge when they circumcise their Infants. Bu. And be­holde here how the Parents without contradiction obay y^e Lords ordinance, although they knewe that the Chylde was beloued & acceptable with y^e Lord and replenished wyth the holy Ghoste. Therefore wee ought not to neglect y^e Sacraments, although we know that we wante not those things, which are signified by Sacraments.

(And they called him after the name of his Father, Zacharias) C. Wee knowe that in beginning names were geuen vnto men, either as occasion ser­ued, or els by Propheticall motion, to note the secrete worke of God: but af­terwardes in longe processe of time, when there was greater Plentye of names, so that well new names coulde not dayly bee deuised, they holdinge themselues contented with their olde approued names, called their posteri­tity by the Names of their Auncetors. Thus the Father gaue name vnto the Sonne, or ells tooke the same from o­thers: and this Custome was almoste taken for a Lawe. So, before Iohns father, there were many, whose names were Zacharias: And it may be, that this Zacharias came of the Sonne of Barrachias.

Therefore because such a Custome had continued among them, these men seeke, to retayne the same in naminge the Infant.Names, & the custōe thereof. But as there is no Reli­gion in Names, so no man of sounde Iudgement will deny, but y^t the faith­full haue herein their Godly choyse: that they may gieue to their Children such names as may serue them in stede of Doctrine and of Admonition: also that they may rather take them of the holy Fathers (that they may prouoke their children to be followers of them) then of Prophane men.

60. And his mother aunswered, and sayd, Not so: but hee shall be called Iohn. (Not so) C. It is vncer­tayne whether Elyzabeth spake this as taught from Heauē, or no. Howbe­it, it is likely y^t when Zacharias sawe that hee was punished for his slownes in beleuinge, tolde his Wyfe by wryt­inge that which the Aungell had com­maunded concerning his name. Other­wise he had not obayed the cōmaunde­ment of God. (But hee shalbe called Iohn) C. Why God gaue this name vnto Iohn the Baptiste, wee haue de­clared before, verse 13. Bu. We haue also an example of faithful obedience in [Page 60] the Parents of Iohn, in y^t they obayed the cōmaundement of the Angell & re­ceyued not counsailes & aduice of their kinsfolkes: who not knowing the coū ­saile of God thought it best to retayne the approued Custome. But custome ought alwayes to gieue place vnto the truth though it be neuer so exellent.

61. And they sayd vnto her, There is none in thy Kynred that is Named wyth this Name.

B. This must be vnderstoode of such as were presently aliue, or at least of those which were not longe before disseassed. For amonge his auncetors many were called by y^e name of Iohn: as he which was Priest, when y^e Temple was buil­ded by Salomon the King. And it a­greed very wel, that looke what name the Priest had vnder the Typical Sa­lomon, the same the Priest of the true Salomon shoulde haue: For this our Iohn, now y^t the kingdome of Christe began, and the building of the spiritu­all Temple being settinge vp, had the office of y^e more true Priesthoode teach­ing y^e people y^e most wholesome know­ledge. C. And wee see y^e custome is ta­ken for a sufficient testimony. It was sufficient for them to alleage the Aun­cient maner and custome: the which is geuen to all men almost by Nature.

Custome vvithout the truth is vayne.But what other thinge is custome of­tentimes then meere corruption. That therefore which is builded vppon Cu­stome alone, is infirme and vaine.

62. And they made Sygnes vnto his father how he would haue him called.

A. To make an ende of the contencion, the Kinsfolkes seeke to be certefied by makinge Sygnes vnto Zacharias, by what Name hee would haue y^e Childe called, who was before instructed of y^e same by the Angell.

63. And hee asked for wrighting ta­bles, and wroate, sayinge, his name is Iohn. And they marueiled all.

B. Hee meaneth waxen Tables in the which in olde time they were wonte to write. BV. That which his Tongue coulde not doe, hee doth by his hande and by wrtinge, requiring Tables by signes, and beckes, and not by voice.

E. For when the Mother, and Kyns­folkes coulde not agree, the Fathers authority was requisite to ende the cō ­tencion.

But hee had not as yet the vse of his Tongue, when hee stoode in moste neede of the same. Therefore when by signes it was demaunded of him what name hee woulde haue geeuen to hys Sonne, hee vnderstanding the matter required his writinge Tables, that by dumbe Letters hee mighte vtter that which by voyce hee coulde not. And when the Tables were broughte vnto him hee wroate thus, (His name is Iohn) Geuinge them to vnderstande that this name was geuen vnto him by the Angell, before hee was conceiued. (Sayinge, his name is Iohn) If he spake what needed hee to write?

Wherefore this word (saying) in this place muste not bee referred to Zacha­rias him selfe, but to the writinge of Zacharias which spake after a sorte.

And at this agrement of the Parents they marueyled all.

64. And his Mouth was opened im­mediately, and his Tongue loosed & hee spake and praysed God.

C. GOD doth adorne and make no­ble the byrth of his Prophet, by resto­ringe to his Father his Tongue. For there is no doubt but y^t hee put of this Benefite vnto that Day, to this ende and purpose, that hee might draw all [Page 61] men to the admiration of Iohn.

(And praysed GOD) C. Zacharias is sayd to prayse GOD, not onely to shewe him selfe thankefull, but also y^t they might knowe that their kinsman and neighbour was punished, bycause hee was to slowe to beleeue. For hee was not ashamed to glorifie GOD to his owne shame. And thus it was knowne to all men that the Infante was not borne by Chaunce, or accord­ing to common order, but promised by heauenly Oracle.

65. And feare came on all them that dwelte nyghe vnto them: and all these sayings were noised abroade through out all the hyll Countrey of Iury.

(And feare came on all them) C. In this place, Feare signifieth Reue­rence, which came from the feeling of Gods power. For the workes of God ought so reuerently to bee considered, that they oughte to make vs seriously affected. And God doth not dally in his miracles, but stirreth vp the mindes of men which he seeth to be sluggish and dull. (Throughout all the hill Coū ­trey of Iury) A. The Lord wrought not a miracle to the ende a fewe onely might know the same, but to the ende many might be brought to reuerence, by this so notable a worke.

C. Therefore LVKE sayth that the Fame of these things was spred abrod throughoute all the Hill Countrey of IVDEA. Howbeit it profited ma­ny nothinge at all, y^t they were so tou­ched with the power of GOD for a time: bycause when IOHN began his Office of Teachinge, fewe remem­bered how wonderfull his birth was. But, GOD woulde haue the Fame of these thinges bee spred abroade, not onely for their cause which heard: but also bycause y^e miracle might bee more certayne in all Ages, which at y^t tyme was knowne in diuers places.

66. And all they that hearde them, laide them vp in their hearts, say­inge, what maner of Chylde shall this bee? And the Hande of the Lorde was with him.

(Layde them vp in their hearts) A. This is spoken accordinge to the He­brew phrase, and signifieth as much as to consider with ones selfe, to delibe­rate in the minde of any thinge, what the meaninge and Effecte of the same should bee.

C. And here we haue a common spec­tacle of mans Ingratitude set before our eyes. For when vaine and friuo­louse thinges, doe take to deepe roote in our myndes, the rememberaunce of geuinge thankes vnto GOD, which oughte for euer to remayne, vanisheth away. Luke speaketh not of sencelesse wicked men, or of the cruell Contem­ners of God. For hee sayth that they layed them vp in their heart: meaning that they had a deepe consideration of these thinges. And it is lykely y^t some were mindefull of them for a time, but the greater parte within a while after put away that feare which they had cō ­ceiued. Notwithstandinge wee must note, that they wente not out of y^e way, when they referred y^e miracles which they sawe to that exellencie which the Infante shoulde haue.

For we sayd that such was the coū ­sayle and purpose of GOD, that Iohn might afterwards come abroade with great commendation. Therefore they sayd (What maner of Chylde shall this bee?) B. Bycause they sawe the mightie power of the Lord, which was shewed in sundry Myracles con­cerninge [Page 62] the Childe, there was cause why they should looke for great things concerninge him, and should bee as it were afearde for the more present ma­iesty of the Lord. And so are y^e hearts of men framed, that the more they see his outstretched Arme and power, the more they feare God.

Hereupon it cōmeth that all signes and Woonders, which doe manifestly declare the power of God, doe much terrefy men.

(And the hand of the Lord was with him) C. That is to say, by many thinges the Grace of God was to bee seene, which declared that IOHN was no common person. And this is a Figuratiue kinde of Speach, which declareth that the Power of GOD was no lesse reuealed, than if his hand had bene openly seene, that euery one might acknowledge God to be present. For all men knowe that the hande of God signifieth power.

And the hande of the Lorde is sayd to bee with one, when hee hath the bet­ter of his enemies. Also with a Pro­phet, when he constantly executeth the woorke of his callinge, and teacheth with Successe. Therefore wee muste Iudge by circumstance what the hand of God is.

67. Then his Father Zacharias was filled with the holy Ghoste, and prophesied sayinge:

C. Luke doth shewe that Zacharias had restored vnto him not onely y^t vse of his tongue, but also sunge a Psalme by the motion of the holy Ghoste.

C. Wee shewed euen now, what it is to bee replenished with the more plen­tifull grace of the Spirite, of y^e which notwithstanding others are not voide. So wee reade that y^e Spirite was ge­uen to the Prophets: Not that they wanted the same at some times, but bycause the power of y^e same did more fully shewe it selfe in them, so often as they were broughte forth to bee seene of all men, as it were by the hande of God, to doe their Office. So that we must note y^e Ioyninge together of two partes which Luke putteth downe, as that Zacharias was filled with the ho­ly Ghoste, and prophesied. For he ge­ueth vs to vnderstande that hee was then extraordinarily inspired from a­boue, in so much y^t hee spake not from flesh and bloud as a cōmon man, but y^t hee vttered onely y^e heauenly doctrine. So also the Apostell Paule Ioyneth Prophesie with the Spirite,

Sayinge,

Quenche not the Spirite: 1. Thess [...].19. Despyse not Prophesyinges: To the ende wee might know, that by the contempt of doctrine the light of the Spirite is ex­tinguished. And this goodnesse of God was to bee remembred, that to Zacha­rias not onely his speache was resto­red, of the which hee was depriued by the space of nyne Monethes: but also his Tongue was made the Instrumēt of the holy Ghoste.

(And Prophesied sayinge, Prophesi­ing vvhat it is.) R. To Prophesie, is not onely to explicate Prophesies spoken before, but also to Prophesie thinges to come.

For hee explicateth here those Pro­mises, which were openly preached many hundered yeares before, concer­ninge CHRISTE: and he doth also foreshewe the Offyce that Iohn shoulde execute: and what Benefits the People should receiue by the com­ming of CHRISTE whose way IOHN shoulde prepare.

And we must note y^t all this Psalme proceeded from y^e holy Ghost, yea euen [Page 63] y^t part also which containeth a thankes gieuing.Thankes geuing procedeth from the holy Ghost. [...]sal. 51.16 For wee can not speake any thing to the praise of God without the Grace of the Spyrite. Wherefore Da­uid desiered the Lord to opē his mouth.

Also we must note that this hymne is an Epitome or briefe rehearsall of al those promises which were spoken cō ­cerning Chryst and also a manifest ex­plication of y^e whole concerning Christ Iesꝰ. 68. Blessed be the lord God of Is­raell, because he hath visited & redee­med his People.

(Blessed be the Lord God) C. Zacha­rias beginneth with thankes gieuing. But by the Spyrite of prophesie he ce­lebrateth the fulfilled redemption, pro­mised longe before in Chryste: where­uppon the Saluation and Felicitie of the Church depended. By this Exor­dium or beginning we are taught that so often as we speake of the benefits of God, we should ioyne therewith thāks gieuing. (Of Israell) R. The Lord is not onely the God of Israell, but also of the Gentiles and of all Creatures, for the whole World is Subiecte vnto his Dominion. Notwithstanding hee is sayd peculiarly to be the God of Israell first because by a publique couenaunt, he bound himselfe to the people of Isra­ell: Euen as it is to be seene in the 17. Chapter of Genesis. Secondly, be­cause hee had geuen vnto this People Patriarkes, Prophetes, the Lawe, the worship of God, and the promises con­cerning Christ to come. Lastly, because Chryst was to be borne of this people after the flesh. But after that Chryste was come, that was not the true Isra­ell, which was Israell after the Flesh: but which was and is the Israel by faith which is in Chryst Iesus. VVherefore although the Lorde by his power and gouernement be the Lorde of all nati­ons, yet notwithstanding, he is proper­ly said to be the God of the Faithfull in Iesus Chryst, because hee acknowled­geth these aloane to be the heyres of his heauenly Kingdome. Therefore in re­specte of the Couenaunt he is specially called the GOD of that Nation.

And in that he is not called the God of Adam, the God of Abell, and of o­thers, this is the cause. Namely, for that he would haue his Couenaunte to bee had in remembrance, and will bee acknowledged to be such a one, as hee manifesteth himselfe to be, leaste wee should seke for more, or least we should imagine any vncertayn thing of him, & should geue this or that vnto him, but that we might simpely imbrace him as he reuealeth himselfe vnto vs. C. Ther­fore because God had made his Coue­naunt with one Nation onely (of the which Zacharias is about to make mē ­tion) he doth vppon good consideration make mention of y^t Nation, to whome properly, or at leaste in the first place the Grace of Saluation was appoyn­ted. (Because hee hath visited) E. He speaketh as of a matter already fini­shed. For this Verbe of the Preterper­fecte Tence doth declare the certainty of the thinge, euen as if the Visitation and Redemption had bene already fini­shed: which was a greate while after to be perfourmed & fulfilled by Christ.

B. To visite is properly to haue a care for one,God is al­vvay pre­sent vvith vs. as he which will visite his bro­ther, visiteth him that he may knowe how to helpe him. But it is certaine y^t God is alway presente with vs, al­though we do not alway feele the same.Esay. 62.21 Ier. 14, 10. Amos. 3.2 And, when hee sheweth himselfe to bee presente by some manifest worke, then he is sayd to visite. Moreouer to visite, is taken two maner of wayes in the Scripture. Hereof God is sayd to vi­site sinnes, when he punisheth. For the plagues declareth that God hath puni­shed [Page 64] them. In the which kynd of speach is added sometime a rod,Psal. 89. or plague, or Sword, or such like.

Isay. 27.1As, I will visite theyr transgression, with the Rod, and their iniquity with stroakes. Also. In that day, the LORD with his soare and great and mighty Sword shall visite Liuiathani. Esay. 29.6 Again Thou shalt be visited of the Lorde of Hoastes, with thunder and shakynge, and a greate noyse, a whirlewynd and tempest, and a flame of a deuourynge fire. So in the good porte, he is sayde to visite those whō he blesseth, where­by he declareth that he is presente with them, and chat he careth for them. So he visited the Hebrewes, when he deli­uered them out of the Bondage of Ae­gypte. But no visitation of God may be compared with this present visita­tion, whereof Zacharias speaketh, be­cause with this visitation, he visited & regarded his people in his sonne.

C. Wherefore in this woord (Visited) there is a secret Antithesis, because y^e countenance of God was turned away for a time from the miserable sonns of Abraham. For they were in such cala­mity that no man thought that GOD had any maner of care for him. A. But the people of God had full redemption from all euils by Chryste. Hereuppon Zacharias singeth. (And redemed his people) C. The Visitation of y^e whych Zacharias speaketh, is put here, as the cause and beginning of the redemption As if he should say, God hath visited, & looked vppon his People to redeeme them, A. And this Redemption shew­eth that there was first a captiuity. For the People was so captiued that they could not hope for deliuerance from a­ny other then from God alone. But in what Captiuity were they? Sure­ly, at that time they were oppressed w^t cruell Tyranny: but yet the Captiuity was more hard & grieuous, frō which they were to be deliuered. For y^e Lorde by and by after the beginning promy­sed a Redemer of al men which were, & whych should be to the Worlds ende. Neither was the people alwaies Cap­tiue. Whereupon it followeth that the redemption was not carnall. For there were certaine Ages in the which the people floryshed, Euen so Chryste is a Redemer of mens Soules, and not of theyr Bodies onely. And there is no doubte, but that so was the mea­ning of Zacharias. As if he should say.Christ a redeemer of soules. He taking our flesh vppon him, visited those that were in bondage, and in the shadow of Death, and visiting thē, and geuing himselfe for those that were in Bondage, he redemed them, with pe­ril of his owne Life, submitting hym­selfe vnto that punishmente whych was due bnto those that were in Bondage. C. And hereby we gather, that the ho­ly Fathers them selues were not free from the Yoake of sinne, and from the Tyranny of Death, but by the grace of Chryst For Chryst is sayde to be sente a redeemer to the holy and elect people of God. But if so be Redemptiō were then brought by Chryst and not before he came in the flesh, it followeth that y^e Faythfull whych were deade before his commyng, were all theyr Lyfe time y^e Seruauntes of Syn and death, which were very absurde.

VVee aunswer, that the force and Effecte of this Redemption, whych was once offered in CHRYSTE, was Common to all Ages.

69. And hath raysed vp a horne of Saluation for vs in the house of his ser­uaunte DAVID.

(And hath raysed vp a horne) C. Hee sayth, it is raysed vp, because the Peo­ple were fallen before, and were scatte­red. [Page 65] As if he should say. Howsoeuer we seeme to we are fallen, & to be voyde of all hope, God hath raysed vp again his power of Sauing Health.

For the Throane of DAVYD be­ing ouerthrowne, and the People be­ing dispersed the hope of Saluatiō se­med to be cleane gone.

R. By this VVoorde (Horne is sig­nified, accordyng to the Hebrew phrase Kingdome and power: euen as also we may read in Daniel, Dan. 7.7 where the prophet firste seeth 4. Beastes of the which the fourth Beast had ten Hornes: y^t which he himselfe afterwardes declaring in y^e 24. Verse, expoundeth for Kyngdomes or Kyngs: [...]. Kin. 16.1 either because Kyngs were consecrated by the powryng of oyle out of a horne, or else because the might of Beasts resteth in theyr Hornes, as wee may Read in DANYELL of the Ramnie and the Goate which runne full Butte one at the other.Dan. 8.6. And in an other place it is sayde.

I vvill breake all the Hornes of sin­ners, Psal, 75.11. Psal. 112.9 [...]ie. lamē. [...]3. but the Hornes of the righteous shalbe exalted. Againe. His horn shal be exalted in glory.

C. Zacharias verely alludeth to the prophesies of the prophets, in y^t which, sodayne sauing Health is promised in matters past all Hope. Yea this phrase of Speach is taken out of the Psalme, [...]sa 131.17 where it is sayde. There I will make the Horne of DAVYD to florishe, I haue Ordayned a Lanterne for myne anoynted.

To be shorte in these VVordes Za­charias sheweth that the power, might and Kyngdome of CHRYST shalbe fyrme and Euerlasting.

As if hee should say. He sēt Chryste the promised Sauiour, against whom neyther Sinne, neyther Death, nor Hell Gates shall preuayle, because y^e Horne is lyfted vp.

Other KYNGEDOMES are called greate and Myghtie of theyr Names and Ryches, as of the Abun­daunce of theyr Commodyties of their People, of theyr Honoures, and o­ther theyr temperall Blessings.

BUT this KYNGEDOME is called the KINGDOME of SALVATION, of Grace, of Lyfe, of Ryghteousnesse, and of truth, and the KYNGDOME of eue­ry thynge that appertayneth to SAL­VATION, whereby also it is seperated and knowne from all other Kyngdomes.

WHEREFORE if GOD hath declared vnto vs hys Power in no other then in CHRISTE to saue vs, it is greate VVyckednesse to swarue from hym if so be we desire to be saued of GOD.

AND noate heere, that the same HORNE vvhych to the Faythfull is a HORNE of SALVATION is to the Wycked Terrour, and De­struction.

(In the house of his Seruaunt Da­uid) He calleth DAVID the ser­uaunte of God. Not simpely because hee Worshipped GOD as one of the GODLY. But in an other Respect Namely, because hee vvas chosen to Gouerne and saue the People, that he vvyth hys Successours might repre­sent the Person of Christ.

AND Althoughe there remained no parte of a KINGDOME to bee seene amonge the IEVVES yet, notwithstandyng because ZA­CHARIAS stayed hym selfe vppon the Promises of GOD, hee feared not to call DAVID the Seruaunt of GOD, in whome GOD gaue a view of the SALVATION to come.

[Page 66]Whereuppon it followeth that then in very deede Chryste is made vnto vs the Author of Saluation, when he rai­gneth amonge vs to gouerne vs. More­ouer concerning the promises made vn­to Dauid wee haue spoken partely al­ready.

70. As hee spake by the mouth of his Holy Prophetes which haue bene since the World began.

(As hee spake.) C. Or as he promy­sed. Least for Nouelties sake the Sal­uation which hee testifieth to be brou­ght by Chryst should be doubted of, he cyteth the Prophetes as witnesses of y^e same, who being raysed vp in diuers times, yet notwithstanding teach with one consent that we muste hope for sal­uation from Chryst aloane. For it is not the purpose of Zacharias to cōmend the Fayth and Constancy of God, be­cause he performeth and fulfilleth that which he had promised long before, but rather seeketh to bringe the faithfull to the auncient Oracles, to the ende they might the more certainely and gladly imbrace the Saluation offered vnto them, of the which all the Prophetes had testified from the beginning. For our faith which is the sound and firme Foundation, is truely referred vnto Chryst, seeing he is manifested by the Testimonies of all the Prophets. And although there are not many euydente places in the Prophetes concernynge Chryst, yet notwithstanding there is no doubte, but that the meaning of all the Prophetes was to leade vnto chryst as to the ende, as did Moses also. For what was the end of the Ceremonies, And the Prophetes were interpreters of the Law, wherefore if the law leade vnto Chryst, it followeth also that the Prophets leade vnto Chryst Howbeit, if any man doe more narrowly waighe and consider the Prophets, he shal find that there is not one which leadeth vn­to Chryst. For they cannot haue theyr truth but in Chryst. For their commō vse was to conclude their speaches by y^e Couenaunt of the Lorde: Thereunto alwaies they reduced the People, that they might stand fast in the same. Hee which knoweth not this shal neuer vn­derstand the Prophetes: as did not the Ievves who standing very curiously v­pon the enarration of wordes, and not vnderstanding the dryft and purpose of the same, erred. (By the mouth of the Holy Prophetes) C. He calleth y^e Pro­phetes holy, to the end their Woords might haue the more authority and re­uerence: as if he should say, that they were no lighte or common, but plausi­ble VVitnesses: hauing commaunde­ment from God to testify of Chryste. Let vs know therefore that they spake not of them selues or see theyr owne de­crees before the world, but that God spake vnto vs by them.Heb. 1.1 2. Pe. 1. [...] The which the Apostles testifie. But how euery one of the Prophetes haue borne witnes­ses vnto Chryst, it were to longe par­ticulerly to shew. Let this at this pre­sent serue, that they spake plainelie y­noughe of that Redemption to come, which was reuealed in Chryst.

71. That vve should be saued from our Enemies, and from the Hande of all that hate vs.

E. The Greeke Texte hath. Salua­tion from our Enemies, &c. That is to say. That vve might be deliuered frō our Enemies, Or. That he wil dely­uer vs. E. This Verse, and some of them following, dependeth vppon the nexte Verse going before, where it is sayd, (As hee spake) VVhat hath hee spoken? He hath spoken Saluation frō our Enemies, that hee woulde shewe mercy, and so forth. C. Therefore al­though this Speach Saluation frō our [Page 67] Enemies be harde to bee vnderstande, yet notwithstanding the sence is plaine that no practises, power, force, and ly­ings in wayte, shall let God for y^e per­petuall preseruing of vs when wee are deliuered out of theyr handes. So that Zacharias doth more plainly explicate the power and Office of Chryst. And to speake truth, it should profite vs lit­tle or nothing to heare that Chryste is geuen vnto vs, excepte also we knewe what he profiteth vs. Therfore for this cause, he doth more fully teach, where­fore the Horne of Saluation was lyf­ted: Namely, that the faythful mighte be saued from their Enemies. And there is no doubte, but that Zacharias knew well inough that the Churche of God had not the pryncipall war wyth flesh and Bloud, but with Sathan and all his Traine, by which the mortal E­nemy seeketh heere Euerlasting De­struction. For although also External Enemies doe assaulte the Church: yet notwithstanding seeing the kingdome of Chryst is Spyrituall: hee speaketh specially heere of Sathan the Prince of this World, and of his Army. Agayne it is noted how miserable the condition of men is without Chryst, that is to say, they lie prostrate vnder the Tyran­ny of the Deuill, For otherwise Christ would not haue deliuered his chyldren out of his hand, that is to say, from his power. Notwithstanding this Place teacheth that the Church, so longe as it is a Pilgrime in this world is amōg her Enemies, and is subiect vnto theyr Violence, if so bee Chryst were not at hande to helpe. But this is the inesty­mable grace of Chryst, that our salua­tion is sure and safe, although wee bee be [...]et round aboot with Enemies.

72. That he would deale merciful­ly with our Fathers, and remember his holy couenaunt.

E. That is, to say. That he would per­fourme that towardes our Fathers, which of his mercy hee promised vnto them, and that he might be myndefull of his holy Couenaunt. Hereuppon we see that it came to passe by the onely mercy of God, that hee sente a Redee­mer: this is the Foundation of the whole Redemptiyn. A notable Order verely to be obserued. For after he had described the Office of Chryst, he she­weth agayne that Chryst is not geuen for our merite, but onely of the free Mercy of God. Tit. 3.5. Not of workes that be in righteousnes which wee haue wrou­ght, but according to his mercy, he hath saued vs, sayth the Apostle (With our Fathers) C. The Fathers might haue bene thought to haue ben worthy, and to haue obtayned this thinge by theyr merites. For the VVorld hath ben al­wayes thus superstitious, that it hath worshipped deade Sainctes, insomuch y^t it hath made of them an Idol. More­ouer he meaneth heere, that not onely their Nephewes, but also their Fa­thers were vnworthy of so notable a Benefite of God. Furthermore wher­as Zacharias extēdeth the mercy she­vved in his time vnto the Deade Fa­thers, that they myghte all haue the feeling of the Fruite thereof, it follo­weth hereof that the grace and power of Chryste is not contayned wythin the Straights of this Momentany life but is Eternall: Neyther hath it an ende wyth the Death of the Flesh, se­ing the Soule lyveth after Death and a Resurrection followeth the Deathe of the Flesh. Therefore as neither A­braham, nor any one of the Sayntes could attayne Saluation by his owne power and Merits, euen so the cōmon Saluation in Chryste was declared to all the Faythfull, as well to the deade as [Page 68] to the Lyuing. (And remember hys holy couenaunte) C. GOD is sayde to be mindefull of his Couenaunte, be­cause by that longe Delay hee might seeme to haue forgotten thinges, vn­der the which delay he suffered a Peo­ple miserably afflicted to languish.

Therefore there are here three things in order to be obserued which are con­tained in this verse.

Fyrst of all, that God was led by his mere mercy to make a Couenaunte w^t the Fathers. Secondly, that makyng a Couenaunte, hee tyed the Saluati­on of men vnto his word. Thyrdly, that hee offeted all manner of Grace and goodnesse in Christe,, that so he might establish all hys promises. For the assu­raunce of theyr Faith consisteth only in Chryst. In the Couenaunt remissiō of sinnes is promised: but the same con­sisteth in the Bloud of Chryst. Righte­ousnesse is promised: but the same is offered in the Satisfaction of Chryste. Life is promised: but the same is to be soughte no where else, sauing in the Death of Chryst.Exod. 24.7 Heb. 9.19 And this is the cause why God in olde time commaunded the Booke of the Law to be sprynkeled w^t the Bloud of the Sacrifice.

73 According to the othe vvhych hee sware vnto our Father Abraham that hee would gieue vs.

(According to the othe) C. Hee ma­keth mention of the oth, to the ende hee mighte the better expresse how firme & stable hys truth is. For so GOD beareth with vs, that hee vouchsafeth by his name to beare vp our infirmity. VVherefore, if bare promyses are not sufficient for vs, let vs call to mynd this confyrmation the which if it put vs not oute of all doubte, wee are to vnthan­kefull vnto GOD, and iniurious vn­to his holy name.

A. This is euen that same which the Apostle wryteth saying, Heb. 17. [...] wherin God vvilling very abundauntly to shewe vnto the Heyres of promise, the Sta­blenes of hys Counsayle, confirmed it by an oath.

(Which he sware vnto our Father A­braham) R. Hereby wee see how true and iuste God is in keeping his promi­ses. For he doth not onely obserue those promises which hee made by the Pro­phets, but hee also obserueth those Co­uenaūts which he made y^e Patriarkes, & specially with Abrahā & Dauid, the whych also hee hath confyrmed with an oathe. For this is the Testament or Couenaunte which God made with Abraham and hys Seede, I wil blesse them that blesse thee, and I wil curse them that cursse thee. And agayne.Gen. 12. [...] Gen. 22.7

Thy Seede shall possesse the Gate of his Enemies, and in thy Seede shal all the Natiōs of the Earth he blessed. And this Couenaunte he confirmed w^t an othe saying. By my selfe I haue sworne, I will blesse thee, and Mul­tiply thy seede. And concerning Da­uid, it is written. I haue made a Co­uenaūt with my chosen. I haue sworn to Dauid my Seruaunte. Thy Seede wyll I stablish for euer, and set vp thy Throane from one Generation to an other. Agayne,Psal. 89.4. I haue founde Dauyd my Seruaunt: vers. 21. [...] 29. w^t my holy oyle haue I annoynted him. I wyll destroye hys Foes before his Face, and plague them that hate him. My mercy will I keepe for hym for euermore, and my coue­naunte shall stande fast with him. His seede also will I make to endure for e­uer, and his Throane as the Dayes of Heauen.

These promyses made to Abraham and Dauid concerning Victorye ouer theyr Enemies, concernyng Security and Tranquillitie of Lyfe, and the perpetuitie of a most happy kingdom seme [Page 69] no tende vnto Externall Blessings on­ly as though they were to bee fulfilled onely in thys VVorlde: But by thys verse of Zacharias) which is as it wer a paraphrasis of y^e promises of god which were made vnto Abraham and Dauid) we may plainely vnderstand that those promises dyd specially tende vnto spy­rituall blessinges.

For hee expoundeth it, that these thynges are to bee vnderstode of those Ennemyes which were ouercome by Chryst Iesus, and of that Tranquillity and felicity of Lyfe, which is purcha­sed for vs by Chryste. For Chryste dyd not conquere eyther the Aegyptians, or the Babylonians, [...]ph. 6.12. or the Romaynes, by the Externall preparation of warre but hee ouercame those Enemies, and deliuered his People from all those thinges, of the which Paule speaketh. Amongest whome Sathan is y^e chyefe secondly Sinne, into the which Sathā by suggestion cast Adam: Laste of all, Deathe and hell. Furthermore Chryst restored hys People, not to that Secu­rity by which they mighte worship ac­cordyng to the Leuitticall Lawe in Hyerusalem, (the which worship was onely ciuile and a Schoolemayster vn­to Chryst) but hee forgaue them theyr Sinnes, for the which remission, the conscience is made so quiet throughe Fayth, that now it neyther feareth Sathan, nor Synne, nor Death, nor hel.

74. That without feare, we being delyuered from the hands of our Enemies myght serue him.

(That without feare) BV. This in­cludeth in it selfe, that wee are assured of the Blessynges of this Lyfe and also of the VVorlde to come. For a Chry­stian man is secure and certaine of for­gieuenes of hys Sins, although as yet he feele them. For he is out of al doubt that Deathe hath no Power in hym, that Sathan doth not ouercome in him and that the VVorlde can not preuaile in him. Notwythstanding vnderstande not thys to bee so spoken, as though a Chrystian should haue no feeling at all of Sinne, but rather that he is greatly disquyeted, and as it were Tormen­ted when Synnes do grieue, and that the Image of Deathe dothe terrifye hym, in so much that hee being pres­sed wyth the reproache and shame of the VVorlde, standeth naked, & hath none in the whole Earth of whome he may seeke helpe, but God alone.

Sathan and Sinne are felte, but they brynge nothing to passe, they ouer come not. For the hearte is safe & quyet in God.

Of thys feare the Apostle Paule wryteth thus.

Yee haue not receyued the Spyrite of Bondage, to feare any more, Rom. 8.1 [...] but ye haue receyued the Spyrit of Adopti­on, whereby we cry Abba Father.

The same Spyrite beareth witnesse to our Spyrites that wee are the Sons of GOD, Also.1. Ioh. 4.18 Feare is not in Loue but perfecte Loue casteth out Feare because feare hath painefulnes for he which feareth is not perfect in loue.

C. Therefore the meanynge of Za­charyas is,Feare is cō trary to Faith. that GOD can not bee VVorshyped but wyth Peaceable and quyet Myndes. For they which are oute of Quyet, whych reason and con­tende wyth them selues, whether they haue hym Fauourable vnto them, yea or no, whether hee accepteth theyr O­bedyence or reiecteth the same.

To bee shorte, whych are tossed & carryed betweene Hope and Feare, do take greate paynes in VVorshypping GOD, but yet they doe neuer Syncere [...]y, and wyth theyre whoale Hearte submyt them selues vnto him. [Page 70] For feare and trembling maketh them to abhorre him in such wyse, that if it were possible they would haue his de­uine Maiesty cleane taken away.Psa. 130.4 VVe know that no Sacrifice is acceptable vnto God but that which commeth frō a good will, & willing mynd. Where­fore that men may truly worship God, it is necessary that theyr consciences be freed from feare. Euen as Dauid also speaketh Mercy is with thee, that thou mayest be feared. Rō 14.23. For God whē he hath geuen peace vnto men, louing­ly calleth them vnto him, and maketh them to come willingly, and wyth an earnest desire to worship him. Hereup­pō the Apostle Paule sayth, that what­soeuer is not of fayth is sinne. But see­ing God reconcyleth men vnto hym in Chryst, seeing by his Defence he pre­serueth them that they might be wyth­out all feare: seeing he hath put theyr Saluation into his hand and Custody. Zacharias doth iustly say that wee are delyuered frō fear by his grace. There­fore the Prophetes doe make this pro­per vnto his Kingdome, y^t men might voyd of feare imbrace peace, and inioy peaceable blysse. That vve being deli­uered from the hands of our Enemies. A. To these wordes appertayned the promises noated in the verse going be­fore. (Myght serue him) C. Zacharias doth not shew particulerly, what y^e co­uenaunt of God doth containe, but she­weth to what end God delt so louingly according to his mercy with the Peo­ple to reduce them: namely, that they being redemed might geue themselues wholly vnto him, and mighte make a vow to worship the Author of theyr sal­uation. As therefore the efficiēt cause of Mans Saluation was the free Mer­cy and goodnes of GOD, euen so the finall cause is, that men by leadinge a holy and Godly Lyfe, might Glorifye his name. The which is diligently to be noated, that we being myndful of our Vocation, 1. The [...] may learne to vse the Grace of God in his place. These sen­tēces (I say) are to be meditated y^t we are not called to vnclenes but to holi­nes, y^t we are redemed for a gret pryce,1. Co. 6 [...] not y^t we might bee the Seruauntes to fleshly Desires, or to reioyse in vnbryd­led Liberty, but that Chryste might raigne in vs. That by Adoptiō we are made the Sonnes of God,Tit. 2.11. that as chil­dren we might be obedient to our hea­uenly Father. For in this appeared the goodnes and loue of God, that we for­saking worldly desyres, may liue holily godly, and honestly. Therefore Paule going about effectually to exhorte the faithfull to geue themselues vnto God in newnes of Life,Rom. 52 [...] and to lay aside the olde man, setteth before them the mer­cy of God. The Scripture is ful of such Testimonies, which shew that y^e grace of Chryst is greatly abased, excepte we bend our selues vnto this scope and ma [...]ke. A. For this also is one end of our Election, that we should be holy and vnblameable in the sight of God in loue:Ephe. 1. [...] euen as the Apostle Paule tea­cheth in his Epystle to the Ephesians. We are therefore redemed and delyue­red not to liue after the flesh, but that we might serue the Lorde in feare.

75. Wyth holynes and righteous­nes before him al the daies of our life. (With holines and righteousnesse be­fore him. As God comprehended in two Tables the rule of Godly lyfe, so here Zacharias pronounceth that we do then lawfully serue GOD, when we frame our liues to holines and righte­ousnes. For there is no doubte but that Holynes leadeth to the duties of Godli­nes which pertayne to the first Table of the law: of the which Plato was not Ignorante. But righteousnes is extē ­ded [Page 71] to al the duties of Charity, because God requyreth no other thing at our Handes in the second table of the lawe, [...]ighte­ [...]usnes & [...]olines. then that we geue to euery one y^t which is his owne. And if any man seeke for this rule of Godly life, let him loke for the same in the Law of God.

(Before him) Or. In his sighte. Z. Hee seperateth and distinguisheth the holynes and Righteousnes which plea­seth men, and by which it commeth to passe that wee appeare holy and iust be foremē which is nothing else but mans immagined Hippocrisie, from y^t which is acceptable vnto God, and whych hee prescrybeth in his law.

Zacharias would haue vs to cōsider that we are alwayes in the presence of God, & that he behouldeth our heartes to this ende, that we might frame our liues vnto his will and Lawe: that wee might doe all things euen as if he stode in his presence, which is neuer absente which seeth all thinges. For all thyngs are open before his eies, and nothynge can be hidden from him.

C. Therefore it is not inoughe for y^e faythfull to order theyr liues wel onely in the sight of men, beeause they muste liue according to the will of God, who is not contented with external holines but doth principally behould the heart. (All the dayes of our life.) C. Least any man should thinke that he had don his duty, when he had worshipped God a whyle. Zacharias affirmeth, that men are redeemed vppon this condition, y^t they should endeuour them selues to worship God all the daies of theyr life. And in very deede, seeing the Redēp­tion, the remembraunce thereof ought neuer to be drowned in Obliuion: seing God hath adopted men vnto himselfe for euer, theyr thankefulnes ought not to be momentany or for a short time, to bee shorte, seeing Chryst died and arose agayne for them, it is meete that hee should be Lord of life and death.Rom. 14.9 Therefore Paule commaundeth vs to lyue a holy and vpright life, vntill the cōming of the greate God, looking for the bles­sed hope, and for the illustration or re­uealing of the glory of the greate God and of our sauiour Iesus Chryst.

B. Therefore God will not haue of vs a momentany acknowledging of hys benefites, but a perpetuall,Tit. 2 13. during the race of our life. He is euerlasting, and is not chaunged: Therefore hee whych acknowledgeth him, can neuer be dra­wen away from his obedience: for hee can finde nothinge that pleaseth hym better.

76, And thou Chyld shalt be cal­led the Prophete of the highest, for thou shalt goe before his Face to pre­pare his wayes.

(And thou Chylde) C. Zacharias re­tourneth agayne to the commendation of the grace of Chryst: but he doth it as it were vnder the person of his Sonne briefly defining the office of teachynge whereunto he was ordayned. For al­thoughe as yet he doth not behould the gyftes of a prophet, in the litle infant of eyght Dayes olde, yet notwithstāding tourning his Eyes to the purpose of God, he speaketh as of a thing known. BV. The Father therefore reioyseth o­uer the infante, because hee knoweth y^e excellencie of his Office, and doth as it were prophesie. The Prophet is as it were the interpreter of the Oracles of God a teacher also and a preacher in y^e Church, by whom the Lorde speaketh vnto his Church, reuealing his wyl, as may be perceiued by the woords of Za­charias following, and by the words of Mathew. Where Iohn the Baptist is sayd to be preaching in the wildernesse of Iurie, and saying. Repente &c. It is a most certaine Argument of Gods clemencie, [Page 72] when God sendeth his Pro­phets to any People.Math. 31. Prophets are a to [...]ē [...] Gods [...]a [...]ur. For the People cannot stande without Prophets. For all things passe and slyde away. The which may be sene at this Day where the Gospell is not preached. For al­though there be in the same place ma­ny Godly men, which are displeased w^t vngodlines, yet notwithstanding none of them dare speake against the wicked or resiste thē: but where there are faith­full Prophets, they steppe forth, and discloase wickednes and do openly crye out of it, without ceassinge: they exalte theyr voyce as it were a Trumpet, and shew vnto the People theyr sinnes, re­prouing and condempning them: to the ende the wicked might be ashamed and knowen, and might be dryuen w^t feare which will not do well for the Loue of Righteousnes.Question. But could not GOD who can doe al things, and whose wyll no man can resiste) illuminate y^e harts of men with his spyrit, that they might acknowledge and receiue the Sonne when hee came to be a Sauiour. But God obserueth this answer:Ansvver. He sēdeth first his Prophet, who by his preaching may prepare the way of the Lord. Cō ­cerning the Office of a Prophet read y^e first Chapter of Ieremy.

And concerning the name of the moste highe, we haue spoken in the 32. Verse of this Chapter already.

(Shalt be called the Prophet) C. To be called the Prophet of God, in thys place, is to bee counted and openly ac­knowledged for a Prophet. Iohn was first secretly called: it onely remained, y^t it should be reuealed to Men what hee was, The meaning therefore is thys.

The world shal vnderstand y^t thou art y^e Prophet of the highest. But, because y^e name of a Prophet is general, Zacha­rias by the Reuelation made vnto him by the Angel adiudged this Child to be the forerunner of Chryst, saying. (For thou shalt goe before the Face of the Lord to prepare his waye) That is to say. Thou shall trauaile throughe this Countrey that by thy preachinge thou mayst conuert men to heare the Lorde.Mala. 3. [...] Esay. 40 [...] 1 Cor. [...]. 2. Cor. 3. [...] BV. These words seme to be as it wer described out of the Prophesies of the Prophets, To go before the Face of the Lord, is to be the minister of Chryst as Paule calleth himself. C. But why Iohn denied himself to be a Prophet, whē he had almost finished his office, we wyll shew in the first Chapter of S. Iohns Ghospel. Read our Exposition vppon the 3. of Math. the 3. verse. What the preparing of the way of the Lord is, the Verse following sheweth.

77. To geue knowledge of Saluati­on vnto his people by the remissiō of theyr sinnes.

(To geue Knowledge) A. Zachari­as expresseth how beneficiall and profi­table the Office or ministery of his son shalbe. The Hebrew phrase is, to pre­pare his way: as thus, that thou maist teach y^e people profitable things, name­ly that theyr sins are forgeuen them.

BV. To geue knowledge of saluatiō vnto the people is, by teaching to dely­uer vnto the people y^e true knowledge of true Saluation. But God alone by his spyrite illuminateth the hearts and geueth true knowledge: notwithstan­ding to bring the same to passe, he vseth the labor of ministers, but so: y^t all the praise and glory may come vnto God alone, euen as Paule also teacheth. (By the remission of theyr sinnes) C. Here Zacharias toucheth the principal point of the Gospel,1. Cor. 3. [...] when he teacheth that y^e knowledge of Saluacion is placed in remission of sinnes.Ephe. [...]. [...] For seeing wee are all borne the children of wrath, it follo­weth that by nature we are dampned & lost. And the cause of this dampnatiō is [Page 73] because we are guilty of vnrighteous­nes. Wherefore we haue no other re­medy to escape Death, then vnles God do reconcile vs vnto himself, not impu­ting our sins vnto vs. And we may ea­sely gather by the words of Zacharias, that this onely righteousnes is left vn­to vs before God. For whereof cōmeth Saluation but of righteousnes. Wherfore if it be not meete for the Sons of God to know any other Saluatiō then that which commeth by remissiō of sins it followeth that we muste seeke rygh­teousnes no where else So y^t the righ­teousnes which proud men deuise vnto thēselues by the merits of their works is nothing else but the Imputation of Righteousnes, seeing God freely for­geueth our desert. Moreouer we must note y^t Zacharias speaketh not of straū ­gers, but of the people of God. Wher­of it followeth, that not onely y^e begyn­ning of righteousnes doth depend vpon remission of sinnes. But also that the Faythfull by imputation are iuste be­fore God vnto the ende, because other­wyse they cannot stand before his Tri­bunall seate, vnlesse they flee daily vnto his free reconciliation.

78. Through the tender mercye of our God whereby the Day sprynge from an high hath visited vs.

(Through the tender mercy of our God) A. That is to say, through his ex­ceding great fauour, or through y^e vn­speakable mercy of god, the Latin text hath. Per viscera miserecordiae, that is to say Through the bowels of mercy. For the bowels of mercy signify that mercy which proceedeth euen from the inward affections of the hearte. And it is a Metaphor taken of men. For wee fele our innermost bowels moued whē we are affected with any matter.

Wherefore the Scripture speaketh of Bowels, when it maketh mention of mercy, to signify the neare and inward motion of the affections: Euen as the affections or bowels of mercy of a mo­ther are moued toward her son, when hee is at the poynt of Death. Euen as it is written of that mother which stā ­ding before the throane of Salomon, 3 Kin. 3.26 & beleuing that her Sonne should be de­uided with the sword,Ge. 43.30. was moued euen in her Bowels to the very heart.

Also of Ioseph we read thus. And hee hastened for his Bowels were moued ouer his Brother. That is to say, hys affections were inflamed, or his hearte yearned ouer his Brother. By this phrase of speach, the vnspeakeable loue and mercy of God is signified vnto vs. Where are now satisfactions? Shall we preuent God that he may reconcyle vs vnto him? We cannot. For all thys spryngeth from the mercy of God.

Notwithstanding this forgeuenes of y^e faulte, which commeth vnto vs by mer­cy, came not without merite though w^t out our merit: For there came betwene God and vs a mediator, who deserued the same for vs, which is Chryst Iesus our Lord. For it was the wyll of the Lord, though hee would remit sins to be satisfied for the same, and to haue his due honor geuē vnto him. In this, wee could do nothing. Christe alone, both could, & hath satisfied for vs: who of y^t in­finite loue of his father was sent to the same end, & was geuē vnto vs: y^t he mi­ght finish y^e same. And therfore he saith, Wherby the dayspring from an hygh hath visited vs. Without all doubte it was not our merit, but y^e exceding mer­cy of God only, y^t Christ came to vs and merited so great remissiō of sins for vs, to euerlastīg saluatiō, vvherby the dayspring C. The Greke word signifieth y^e Easte part of y^e sun rising, y^e cōtrary wherof is y^e west or sun setting. Therefore he cal­leth Christ himself y^e sun rising. Frō an hy

[Page 74]This hee addeth, to put a difference betweene the bodely Sunne whych ry­seth vnto vs ascending from belowe to the height,Zach. 3.9. zach. 6.12 and that Sun which cōtra­riwise rysing from the height descēdeth vnto vs to geue vs lighte. Hee alludeth vnto the place of the Prophete where he sayth. I vvill bringe forth the sprin­ging braunch my Seruaunt.

Againe. Beholde the Man whose name is the Branch, and he shal grow vp out of his place, and he shal builde the Temple of the Lord.

BV. And hee calleth him the Day sprynge from an hye, in respecte of hys Diuinity: by which he was, & is aboue al Creatures. Where there is nothing hyer, but onely height it selfe, there is Chryst in his Diuinity euen as y^e daie sprynge, or Sunne rysing. For he pro­ceeded from y^e Father euen as y^e beams of light proceede from the Sun. Thus Chryst speaketh of himselfe:

Iohn. 3.13 No man ascendeth into heauē, but he which came downe from heauen. For he hath not his Oryginall frō the Earth, where hee was conceiued and borne. In like manner he saith. I wente oute from the Father, Ioh. 16.28 and came into the world.

This Sonne of God sayth Zachari­as hath visited vs, comming to vs into the Earth, and hath geuen to vs myse­rable dampned Sinners, remission of Sinnes.

79. To geue light to them that sate in Darkenesse and in the shadowe of death, and to guide our feete into the way of peace.

(To geue Lighte to them that sate in darkenes.) C. In this Zacharias extol­l [...]th the mercy of God, that the shadow of Death being put away, the lighte of Lyfe was restored vnto the People of God. And this seemeth to be an allusiō to the Woordes of the Prophet where Chryst is called the Sonne of righte­ousnes, carying health in his wynges,Mala. 4. [...] that is to say in his Beames. Whē the Sun ryseth we know by Experience y^e health followeth the same. For by the rysing therof we feele our selues more mery and chearefull, of the which sicke persons haue best experience.

As touching light and darkenes, we haue the like speaches in Esay.

A people which walked in darknes, saw great light: Light is rysen vppon them that dwelte in the shadovve of Death.

The like we haue in many other pla­ces. Concerning the which matter,Esay. 9.1. read the annotations vpon Mathevv.

BV. Therefore he perseuereth in y^e Metaphor. Mat. 4.16. As the Sun geueth lighte vnto oure Bodies, so Chryste geueth lighte vnto our mindes. And withal he sheweth wherefore he calleth Chryste y^e day sprynge. Namely, that he might ly­ghten such as sit in Darkenes, and in y^e shadow of Death. By these words we are taughte that there is no quickning light in the world without Christ, but that all thinges are couered with horri­ble darkenes of Death: therefore Esay in another place testifieth that this be­nefite is proper to the Church onely. Behould (sayth he) darkenes shall co­uer the Earth, and a thicke miste the People: Esay. 60.1 but vppon thee shall the lord aryse, and his glory shall bee seene in thee.

Notwithstanding it may be demaū ­ded how the Israelites sate in y^e shadow of Death,Question whose hearts the Lorde al­wayes illumined by fayth.Ansvver. We answer that the Godly which liued vnder the Law, being beset round about with the darkenes of Death, behelde a lyghte a farre of in the comming of Chryste, by which they were refreshed, leaste they should bee ouerwhelmed with presente [Page 75] Death. It may also be, that Zacharias had respecte to the miserable estate of hys tyme. But this is generally true, that by the comming of Chryst a lighte is risen vp to al the Godly, which were from the beginning, and which shall be to the ende, to quicken them because he hath poured lyfe also into those y^t were deade.

BV. Furthermore Zacharias ioy­neth heere the Iewes and Gentyles to­gether, and describeth the Condytion of mankynde, and the office of Chryste. Therefore he sayth, Chryste therefore came that he might be the lighte of the World, and to illuminate mēs hearts by the Ghospell, and to call them vnto him, which were held in Captiuity vn­der Sathan in blyndnes, & in the dark­nes of Vnbeliefe, that so he might dy­recte theyr feete into the way of peace. Read y^e 4. cap. of Math. verse 16. Note heere that if the electe before they bee called, be in the shadow of death, what shall wee thinke of the Reprobate. To be short, we must set agaynst y^e shadow of Death, the light and brightnesse of Chryst, who putteth away these darke­nesses, that we might be illumined vn­to Saluation: His brightnesse aloane ought to be sufficient for vs.

(To directe our feete into the way of peace.) C. By this parte Zacharias teacheth that the perfection of al good­nes, and the summe of all felicity, cōsi­steth in Chryst aloane. The Name of peace may be taken in his owne proper sence welinoughe: because the illumi­nation of Chryst is able to pacify mens mindes. But because the Hebrevves by peace vnderstande the happy Suc­cesse of all things, there is no doubt, but that Zachartas wente here aboute to make Chryst the Author of perfect bles­sednes: least we should seeke for any maner of goodnes elsewhere, but being perswaded that we are perfectly blessed in Chryst, we might stay our selues vp­pon him alone. To the which effect per­taine these words of the Prophet.

The Sunne shall shyne to thee no more by day, Esay. 60.19 nor the Moone by night but the Lord shalbe thy euerlastynge lighte. But if Zacharias by the onelie sighte of his Sonne, being yet an In­fante, was led to speake so notably of y^e Grace and vertue of Chryst before hee was borne, are not they to vnthankfull which thinke not so Honourably of Chryst after that hee is deade, rysen a­gayne, and ascended into Heauen that he mighte sit at the ryght hande of his Father, as they ought, and do diminish his Power of a Sauiour, the Tytle whereof was geuen vnto him by y^e ho­ly Ghost, he being yet in his mothers wombe. For wee must remember that which we spake before, how that Za­charias spake not of hymselfe, but by y^e dyrection of Gods Spyrite.

R. This is the Summe of Zacharias songe, in the which seeing the truthe is specially commended, and the mercy of God, & Gods benefites declared which are come to vs by Chryst manifested by the preaching and Testimony of Iohn, let vs confirme our Faith, and shewe our selues thankefull vnto God, that with thankefulnes we may keepe and enioy those Benefites which by Gods liberality wee haue receiued throughe Chryst.

80. And the Chyld grew, & vvax­ed stronge in Spyrite, and was in wyl­dernesse till the Day came when hee should shew himselfe vnto the Israe­lytes.

(And the Chylde grewe) C. Thys the Euangelyst Luke addeth to knit vp the history. (And waxed strōg in spirit)

As the Natiuity of Iohn was won­derfull: so the increase of his age was [Page 76] not without admiration. For as hee grewe in stature and in Body, so also hee was corroborated with the strēgth of the Spyrite.

Not that he had nowe vnderstan­ding, but because there was a straunge and vnwonted towardnes in the Child which was a signe that the holy Ghost dwelt in him.

C. Therefore according to the por­tion of euery age, the holy Ghost shew­eth it self more and more both in words and also in deedes.

A. Reade our Annotations vpon the first Verse of the third Chapter of Mathews Gospell.

C. That is to say, he lay hid vn­till the time came in the which the Lord had determined that he should shew himself.

C. Whereby wee gather that Iohn thoughe hee knew wel inoughe his cal­ling, yet notwithstanding he enter­prysed nothynge before his time, but obaied GOD the caller.

But Iohn did not goe apart into the VVildernesse to make satisfaction there, or to suffer penury for his sinnes but he went aparte that he might O­bay his deuine calling.

For he was chosen from his mo­thers wombe, to this end and purpose that he might not drinke wine, nor any stronge drynke.

That is to say, that he might lead a life contrary to common custome, and agreable to the lawes of the Nazarites.

And he was called to this kynd of Life, not to make satisfaction for sins by the merits of VVorkes, not to be an Example vnto others to dwell in VVildernesse withoute the calling of God: but to get Authority and credyt to his testimony, which hee minded to geue vnto Christ Iesus.

Chryst in respect of himselfe stoode not in nede of mans testimony. I (,Iohn. 5.3 [...] saith he) haue greater witnes then the wit­nes of Iohn: for the workes which the Father hath geuen mee to finish, the same workes that I do, beare witnesse of me that the Father hath sent me.

But seeking the saluation of men, hee appoynted the Testimony of Iohn, as of a burning and shyning lighte to the ende the vnbeleuing might haue no ex­cuse.

For God would haue mē broughte by al means to the knowledge of hys son.

But the VVicked rather desired to stop their Eares both at the voyce of the son of God, and also at the voyce of the forerunner Iohn y^e Baptist, then to geue place vnto y^e truth, euen as Christ casteth in theyr teeth, saying. Iohn came neyther eatyng nor drynking, and they say, he hath a Deuil. The Son of man commeth eating and Drynking: and they say. Behoulde a Glutton.

A Bybber of Wyne and a Friende of Pub­licanes and sinners.

Chapter the II.

AND it came to passe in those daies y^t there went a Commaun­dement from AVGVS­TVS Caesar that all the Worlde shoulde bee Taxed. The ta [...] ­ing of the vvhole vvorld by the Empe­rour Au­gustus.

C. Heere the Euangelyst Luke set­teth downe the History of Chrystes Na­tiuitie, which Mathewe hath preter­mitted.

For Mathew sheweth the Genealogie of Chryst: and then how he was borne, but very bryefly.

But Luke sheweth at large his na­tiuity, and howe it came to passe that Chryst was borne in the city of Bethe­lem when as his Mother Mary dwelte in another place, her time of childbirth being at Hand.

And first of all, hee excludeth mans Counsayle, when he sayth that Ioseph and Mary leauing theyr House, came thyther to be taxed.

If so be they had of purpose chaun­ged the place, that Mary mighte haue traueyled in Bethelem we might haue imputed the same vnto men onely: but seeing they purposed nothing else then to obey the Commaundement of Au­gustus, we may euidently see that they as blynd men were led thyther by the hand of God, where Chryst shoulde bee born. This semeth to be done by chaūce euen as all other thynges, whych are not dyrected by the certayne Counsayle and determination of men are ascrybed by prophane and vngodly persons vnto Fortune.

But wee must not simpely consyder what is done, but we must therewithal remember what was spoken long be­fore by the Prophet: and the comparisō doth euidently shewe, that this Taxe was not commaunded by AVGVS­TVS CAESAR, without the wō ­derfull Prouydence of God, and that Ioseph and Marie came from home, y^t at y^e very same instant they might come into Bethelem.

Thus wee see that the Holy Ser­uauntes of God, sometime, althoughe they bee waueryng in mynd not know­ing whether they goe, doe notwythstā ­ding keepe the right way: because God dyrecteth theyr feete. Also the wonder­full Prouidence of God doth herein [...]o lesse declare it selfe, that the seuere cō ­maundement of the Emperour doth as it were drawe Mary from her house y^t the Prophesie might be fulfilled.

GOD had appoynted the place by the Prophete (as wee shall see heere­after) where hee woulde haue his son to be borne.

If so bee MARY had not bene by Force compelled, shee was deter­myned to be brought a bed at home.

AVGVSTVS commaundeth a Taxe to bee made in IVDEA, and euery one to presente his Name, that afterwarde they myghte paye theyre yerely Tribute, which before they wer wont to pay vnto GOD.

Thus a prophane Man extorteth that vnto himself, whych GOD was wonte to take of hys people.

And thys was euen as much as if he challengyng the IEVVES wholly to himselfe, should forhyd them euer af­ter, to be counted the People of God.

Thus when the IEVVES were come to the extreame poynte of Des­peration, and seemed to bee cutte of from the Hande of GOD for euer, GOD dyd not onely sodaynely, con­trary to the Hope and Expectation of all men, sende a remedy, but vseth al­so that VVycked Tyranny to redeme the people.

For the Lyeuetenaunte, or what­soeuer hee was that was the Deputy or Seruaunte of CAESAR, in exē ­tynge that whych was commaunded hym, is the secrete Instrumente of GOD, to call MARY to the place whych GOD had ordayned & appoin­ted for her.

[Page 78]And in deede, to this effecte pertaineth the whole narration of Luke, that the Faythfull might knowe, that Chryste was gouerned and led by the hande of God, euen from his swadling Clothes. For thys doth not serue a lyttle for the certainty of Faith, that sodainely, and contrary to her expectation Mary was led into Bethelem, that from thence y^t redeemer might come, euen as he was promised.

(There went a commaundemēt from Augustus Caesar) R. At what time Iohn and Chryst were borne, y^e Ievves were in the power of the Romains, in­to the which they were brought by Pō ­peius Magnus, when Hierusalem was ouercome.

And this Caesar was called by hys proper name Octauius, being y^e seconde Emperour of the Romaines, and called Angustus of Augurio, that is of Sooth saying: because he was most fortunate in his gouernement, and noted of al mē as one sent from God.

This Octauius in the 42. yere of his raigne, by a publique decree, commaū ­ded that all the Iewes and Syrians in y^e world should be taxed. Now, it was ne­cessary that Chryst according to y^e scrip­tures should be borne in Bethelem, as we sayd euen now: Therefore the Vyr­gin the mother of Chryst was brought thyther by Gods prouidence.

E. That is to say, all Iury and Syria. For it is spoken by a figure called Sy­necdoche, part being put for the whole y^t which figure is often vsed of the Ro­maine wryters, and therefore ought not to seeme hard vnto vs. And there is no doubte but that this taxe wēt throughe out all Countries, that the same might be the more tollerable, and not so Ody­ous. Notwythstanding there might be dyuersity in the order of tribute.

(And this first taxing was made, whē Cyrenius was Liefetenaunt in Syria. (And this first taxing was made) C. This is sayd to be y^e first taxe, because y^e Iewes being thē quyte subdued, had a new and straunge yoake laied on thē For whereas some say that it was the first taxe, after that Cyrenius was liefe tenaunte of Syria, it hath no shewe of truth. There was a yerely tribute, but there was not a yerely taxe. Wherfore the sence and meaning is, that y^e Iewes were at that time in far greater wyse oppressed. (When Cyrenius was liefe tenaūt in Syria) E. The sundry appel­lation of the Liefetenaunts name hath no absurdity, whyle some call him Cy­renius some Quizinus, or Quizinius. For wee know that the Greekes in tur­ning Latine, doe for the moste part chaunge somewhat in the pronuntiati­on. As touching the name of Taxe, the Greeke word is Apographe, that is to say, a description, a partition into de­grees, or Families, or Cities, or tribes or hundredes, in like manner annotati­on, and Regestring is description: de­scription in respecte of those that are taxed. This Description was made to the ende it might be known how much euery one was worth: and so Trybute was taken accordyng to euery mās ry­ches. And also that the certayn number of the people might be knowne.

But what sūme was requyred of e­uery one, neyther Luke here, nor any o­ther wryters do declare. Iosephus, in hys seuenth Booke of the warre of the Iewes the 26. Chapter, sayth that Ves­pasian taxed the People, and commaū ­ded that the second Groate shoulde bee brought into the Capitoll, or pallace of the City of Rome: the which whether it bee agreeing with this Taxe of Au­gustus yea or no, it is vncertaine. Reade the 17. cap. of Math. the 24. verse.

[Page 79] C. But there aryseth a far greater dif­ficulty, & doubt of another place. For Iosephus affyrmeth in his 18. Booke of Antiquities, the first Chapter, that Quirinus, when Archelaus was bani­shed into Vienna, was Liefetenaunte, who assigned Iudea to the Prouince of Syria. For all Wrighters doe agree, that Archelaus raigned nine yeares af­ter the Death of his Father, Herod. Whereupon it followeth that betwen the Birth of Christe, and that Taxe, there were about thirtene yeares. For all men submit themselues to Epiphanius Iudgement, who affirmeth that Christe was borne y^e three and thirtith yeare of Herods raigne, that is to say, foure yeares before his death.

This also is some what intricate & doubtfull, that y^e same Iosephus hath in his 18. Booke and third Chapter: where hee saith y^t this Taxe was made in the 37. yeare after the towne Acti­um in Epyre was wonne. The which if it bee true, Augustus suruiued al­most seuen yeares longer. And so eight or nine yeares of his Age shalbe demi­nished. For it will appere by the third Chapt. of Luke that he was then but fifteene yeares olde.

But seeing the age of Christe is bet­ter knowne then y^t it should be drawen in question, it is very likely that Iose­phus erred in this point, as in many o­ther also. And in deede the Cronicles shew that Quirinius was Consull 19. yeares or there aboutes, before y^e Au­gustus had ouercome Antonius, and raigned alone: so hee should be a very olde man when he was sent to gouerne the Prouince. Moreouer, the same Io­sephus reckoneth vp foure Liefeten­nauntes of Iury within the compasse of eight yeares: when as he confesseth that Quintus was Liefetnaunt eleuen yeares. The same was Valerius Gra­tus, whom Pontius Pilate succeeded.

Howbeit, another solution may bee brought, that it was not lawfull by & by to take y^e Taxe in hand, after it was cōmaunded. For Iosephus sheweth that Coponius was sent with an army to represse the Iewes. Whereby wee may easely gather that the Taxe was let for a time by the Tumult of y^e peo­ple: and the Woordes of Luke beare this, that there went forth a cōmaun­dement about the time of Christes na­tiuity, to Taxe the People: and a taxe could not be made without the altera­tion of the state of y^e Kingdome, seeing that Iury was made a part of the Pro­uince. And so this latter parte shalbe added in steede of correction. This first taxing was made, whē Cyrenius was Liefetenaunt: That is to say, then it was brought to effect and not before.

Howbeit the whole question is not yet answered.Question. For seing that Herode held Iury, to what ende should y^e Peo­ple bee taxed, who payde no Tribute vnto the Empire of Rome?

Wee answere,Aūsvvere. that there is no ab­surdity, if we say that Augustus to ac­custome the Iewes to y^e Yoake, would haue them taxed euen vnder Herod.

Neyther did the peculiar Kingdome of Herod let, but that y^e Iewes might pay somewhat in the name of Tribute to the Romayne Empire. For wee know y^e Herod had but a seruile king­dome. But what reason mooued Eu­sebius to say y^t this Taxe was decreed by the Senate house, we know not.

3. Therefore went al to bee taxed, e­uery man to his owne Citty.

R. Seeing that this Taxe was in Iu­ry, euery man went to geue his name, into his owne Citty: that is, into the Metropolitane CITY of his owne Tribe. For euery Tribe had his Me­tropolitant [Page 80] City. The Metropolitane City of Beniamin was Hierusalem: of Iuda, Bethlehem: The rest of the Tribes had their Cities also.

4. And Ioseph also went vp from Ga­lilee, out of the City of Nazareth, into Iury, vnto the City of Dauid which is called Bethlehem, (by­cause hee was of the house and Ly­nage of Dauid.

R. Ioseph and Mary go vnto Bethle­hem, that (as it may seeme) they might obay the decree of their Magistrate.

But this was the worke of God, that the saying of the holy Ghoste might be fulfilled, and that Christe according to the Decree of his Father mighte bee borne in Bethlehem. A. As wee haue shewed in the first verse.

Obedienc to Magi­strates.By this example we are taught, to shewe withal dilligence our obedience to our magistrate, in Ciuill matters though they be grieuouse. For if so be the Parents of Iesus Christ the king of Heauen and earth, obayed the com­maūdement of a heathen Magistrate, what honor and how great obedience doe the faithfull owe vnto a Christian and Godly Magistrate? (Vnto the City of Dauid) R. Bycause Da­uid was borne there, therfore it is cal­led his City. (Bycause he was of the house & linage of Dauid) The scrip­ture doth oftētimes ioyne these words (house and linage) together: and yet, the one cannot easily bee distinguished from the other. That Ioseph and the Virgin did not onely appertaine to the tribe of Iuda, but were also of the Li­nage and stocke of Dauid (of the which Seede Christ was promised) we haue shewed in our Annotations vppon the first Chap. of Mathew, the 16. verse.

5. To bee taxed with Mary his spou­sed Wyfe, which was with childe.

A. Reade the 27. verse of the 1. Chap­ter going before. BV. Mary, bycause she was great & neere her time, might haue excused her selfe, from takinge this Iourney: but shee woulde not so doe. For she would not bee an offence to others. And thus it ought to be that they mighte come to Bethlehem, by­cause of the Prophesie of Micheas, of the which we haue spoken in the firste verse.Miche. 5. [...] It was meete y^t the same Taxe should serue this matter: The which neyther CAESAR, nor his Liefete­naunte knew.

6. And so it was, y^t while they were there, the dayes were accōplished, that she should be deliuered.

A. Howe longe Mary was in Bethle­hem before y^e time of her Childebirth, wee cannot gather by the Wordes of Luke: onely this wee know that then the Prophesie was fulfilled concerning the place of Christes Natiuity.

7. And shee brought forth her firste begotten sonne, and wrapped him in swadling clothes, and layed him in a Maunger, bycause there was no roome for them in the Inne.

(And shee brought forth her first be­gotten Sonne) B. That is called the first begottē sonne, before whom there came no other by the same Parentes, althoughe there were neuer any other borne after him. He saith not, His first begotten, but Her first begotten son, And in that hee sayd her sonne, (as E­piphanius noteth) he geueth vs to vn­derstand that hee was borne of her af­ter the fleshe. The same which is here called her first begotten, was also cal­led the first begotten of al Creatures,Colo. 1.15 Rom. [...].19 not Ioyned to any Creature, but be­gotten [Page 81] before any Creature was. Hee is called also the first begotten among many bretheren, not in y^t he was borne of Mary, as though there were other sonnes of her: but among those which are worthy to receyue the adoption of the sonnes of God by him. But he is called both the first begotten, and also the sonne of Mary, not bycause she had other sonnes. For the like appellation is also in his first and deuine generati­on before his cōming in the fleshe. For hee which is in deede the first begotten Sonne of his heauenly Father, before all creatures, is not called the first be­gotten, because others were begotten after him of the Father: (for hee hath no second brother, but is y^e only begot­ten Sonne) so also the case standeth in his cōming into the fleshe. For he is y^e sonne, and the first begotten of Mary, but the same is also the onely begot­ten Sonne of MARIE, hauinge no seconde Brother. (And wrapped him in swadlinge Clothes) B. It is to be coniectured that these Clothes were not torne Cloutes. For Marye, though she were poore, was clenly and neate. (Bycause there was no roome for them in the Inne) C. Heere wee see, not onely howe great the neede of Ioseph was, but also howe seuere the cōmaūdement was, in y^t all excuse lay­ed aside, Ioseph is cōstrayned to bring his wyfe with him in a very vnfit time, she being neere her trauaile. And it is likely that they which came of Kingly race, were handeled more sharply and contumeliously then the rest. Ioseph was not so heedelesse, but that he was carefull for the Chylde birthe of his Wyfe: Wherefore hee woulde wil­lingly shoonned this necessitye. But bycause hee coulde not, hee commeth against his will, and committeth him­selfe vnto God.

Thus wee see what a beginning of Lyfe the Sonne of GOD had.

B. It pleased the Lord to bee borne in extreame pouerty and neede, to teache vs to contemne the Worlde, and to de­sire heauenly thinges. Hereuppon it came to passe that a more Commodi­ouse place coulde not bee had for his Mother being neere her traueile, then the stawle of Oxen: when as no doubt manye wicked Persons had the moste hansome places to enioye their Plea­sures. Heere a man may see what dif­ference there is betweene the Iudge­ment of GOD, and the Iudgement of the Worlde.

BV. But wee must note, that hee beinge Riche was made Poore for our sakes, geeuinge vs a woonderfull ex­ample of true humility. The World hath heere sufficient cause to stande in admiration, and to bee thankefull, and matter also to followe all the Dayes thereof. For the Sonne of GOD commeth downe from Heauen, and with extreame Humillitye humbleth Him selfe, that Hee mighte Exalte vs into Heauen, and mighte teach vs Charity, and modesty of Mynde.

C. Therefore Hee was caste into a Stable, stawle, and placed in a Maū ­ger, and was denyed place of Rest a­monge men, to the ende wee mighte haue enteraunce and Inheritaunce in Heauen, and fellowship with An­gells: So that wee receyue him by Fayth, who is sente vnto vs of GOD, to bee a Kinge and a Saui­our, though in a contemptible forme.

Concerninge the great abiection of our LORD, and the Example of Humillitye (which is set before vs in that hee abased him selfe) PAULE handeleth verye notablelye in the Se­conde Chapter of his first Epistle to the Philippians.

[Page 82]Verely, to be wrapped in simple Clo­thes, and to bee layed in a Mawnger, are arguments of pouerty: as was al­so the offering of two yoūge Pigeons in the time of purification: Wherefore most truly he sayd,Math. 9.20 Foxes haue hoales, and the Byrdes of the Ayre Neastes, but the sonne of man hath not where to rest his heade. The Lord also hum­bled himselfe euen to the basest things, least any man should blame his maie­sty to bee a stay and let, that hee coulde not come vnto him and beleue in him, saying, Hee is the most hyghe, I dare not presume to come vnto him, be­ing earthly, and a wretch.

Pouerty in Christ, is an example for vs. B. And let Rich men of the Worlde hereby learne, not to like the better of them selues bycause of their Riches, nor the poore y^e worse, bycause of their pouerty: but let both come vnto him with sure confidence, and with greate Submission and Faith,Heb. 4.15. to him I say, which hath felt al the miseries of man, sinne onely excepted. B. It is better to way these things than curiously to dis­pute of the maner of his birth, and to obscure y^e truth of God with mans In­uencions. Our Lord was a true & per­fect man, hee had a very mother: and therefore shee brought him forth accor­dinge to the cōmon order of Nature. Who, the more y^t hee tooke vpon him the infirmities of our Nature, y^e more hee declared his loue towarde vs: the which being wayed, wil increase faith towardes him, and loue towardes our neyghbors, w^t all maner of modesty.

8. There were in the same Countrey Sheepheards abyding in the field, and watching their flock by night.

(There vvere in the same Countrey Sheepheards) C. It had bene super­fluouse for Christ to be borne in Beth­lehem, except the same had ben know­en to the Worlde. Notwithstandinge the maner which Luke describeth, see­meth in the Iudgement of men, vnfit. First, Christ is reuealed, but to a few Witnesses, & that in the darke night. Secondly, when as God had at hande, many Witnesses endued with honour and exellency, settinge them aside hee chose onely Pastors, or Sheepheards, a contemned sorte of men, and of no E­stimation. Here of necessity all reason and prudence, must be foolishe: and we must needes confesse, that the Foolish­nesse of God,1. Cor. i.i5. doth exceede all y^e Wyse­dome in the Worlde. And this was a parte of his humility, by which no part of his glory was deminished, but lay hid onely for a time.

Furthermore, as Paule teacheth y^t the Gospell is contemptible after the fleshe, that our faith might be groun­ded vpon the power of the spirite, and not vpon the lofty words of mans wis­dome, or vpon any glory of the World: euen so GOD hath placed from y^e be­ginning this incomparable treasure in earthen vessells,2. Cor. 4 [...] 1. Cor. [...].1 [...] that he might the better proue the obedience of faith: where­fore if we desyre to come vnto Christe let vs not bee ashamed to followe those maysters, whom the Lorde hath taken as it were from the dungehill, to beate downe the pride of the World. There­fore so soone as Christe was borne, he would be knowen vnto men: & firste of all, of y^e sorte of men, which to all men are base, vile, and of no reputacion, y^t is to say, of Sheepeheardes. There­fore, as wee learne his humility, of the place, so let vs see how hee instructeth vs to humility, when hee woulde haue Sheepeheardes to bee his first Disci­ples, & to be preferred before Philoso­phers.Math. 1. [...] Neuerthelesse we must waigh that not only Idiots are Christians, & all others excluded: for the Magi, or Wise men are also called.

[Page 83]But if he had begoon with these Phi­losophers and Wisemen, wee woulde haue geuen this praise vnto art, as vn­to the foundation. Therefore to y^e ende the Lord might ouerthrow this pryde, he began with Sheepeheardes. The Sheepheard would rather be knowne vnto sheepheards, then to Emperors, to Kings, to Liefetenaunts, to Pha­rises, Scribes, and high Priestes.

BV. These Sheepheards dwelt neere vnto Bethlehem. We reade in Gene­sis,Gen. 35. y^t neere vnto Ephrath (which was also called Bethlehem) the Tower of Eder was builded, and y^t in olde time to this ende, that the same being in a most fertill place of pasture, might be a house for the flocke and the Sheepe­heardes against all tempestious wea­thers: for the which cause no doubt it was named, Eder. For Eder signifi­eth a flocke, or a gathering together of Beastes. Also Hierom sayth, If wee follow the order of the way, there is a place of Sheepeheardes neere vnto Bethlehem, Hierom in traditi­onibus Hebraicis. where eyther the angells sunge at the byrthe of the Lorde, or ells where Iacob fed his Flockes, ge­uinge a Name to the Places: or elles (which is more true) by a certayne Prophesie the Mistery which was to come, was shewed euen then.

(And watching their flocke by night) As if hee shoulde say, lookinge for no­thing lesse then a reuelation of Christ. Merite is here excluded, that Grace might be commended.

9. And loe! the Angell of the Lorde stoode hard by them, and the glo­ry of the Lord shone round about them: and they were sore afrayde.

(And loe! the Angell of the Lorde)

C. Wee must consider and beholde Christe in an abiect shewe, but with­all wee must know that before God & his Angells no part of his glory was deminished. He lyeth in a stable: but the Angells pronounce him to bee the Redemer, and the sonne of God, here­by also declaringe them selues to bee his ministers.

And by the very same deede his dy­uinity was declared. For it was meete that heauenly messengers should firste of all declare, that the king of Heauen was borne. And seeing that heauenly spirites doe serue the glory of Christ, wee see that his humility hath demini­shed nothing at all of his glory. Here the Angell seemeth to bee alone when he declareth his Natiuity. For it fol­loweth in the 13. verse, And straite­way there was with the Angel a multitude of heauenly Souldiers, prays­ing God, and saying. &c.

(stoode harde by them) E. The Greeke worde signifieth that the An­gell was a lofte ouer them, than stan­ding by them. (And the glory of the Lord) C. Luke saith that the Glory of the Lorde shone rounde aboute the Sheepeheards, whereby they knewe the Angell. For that which the Euan­gelist reporteth, had profited litle to haue bene tolde them of the Angell ex­cept God had testefied by some visible signe, that the same which they hearde proceeded from him. Therefore y^e An­gell apeared vnto them, not in any cō ­mon forme, or without Dignity, but shininge with heauenly Glory, which stirred vp y^e mindes of y^e sheepheardes so, that they receiued y^e worde brought vnto them no lesse then if it had proce­ded out of y^e mouth of God. Bu. There­fore this deuine Glory shyning vpon y^e sheepheards round about, draue away the darkenesse of the night, & brought authority vnto y^e messenger, causing so many as were partakers of this news to credit it: For thus they were y^e bet­ter [Page 84] prepared to heare the Gospel. But if the Angel had spoken like a man (as Angells haue oftentimes appeared in the likenesse of men) they woulde per­aduenture haue geuen small heede vn­to them. But the Lord gaue vnto him a marke, bycause hee woulde haue his seruants taught. Therefore we vnder­stande that God would not speake sim­ply: whose glory was a signe & marke of his diuinity, least they should dispise those things w^ch were spoken of God. At this day when we heare the word of God we see not such a sight, neither is it necessary. For hee hath sufficiently confirmed the worde by Miracles. If wee seeke for externall Signes, let vs geue care vnto those things which are already done. Are we not blinde at his workes, if so be all those miracles pre­uaile nothing at all with vs? Further­more the principall authority cōsisteth in the testimony of y^e Spirite, when as God testefieth y^t it is he which speaketh in vs. Whereupon the Apostell saith, In whom also yee hoped, Ephe. 1.13 after that ye heard the worde of truth, the Gospell of your saluation: wherein also after that yee beleeued, were sealed with the holy Spyrite of promise. There­fore we want nothing; the Gosple hath bene confirmed by Miracles: and hee hath now sealed it with y^e testimony of the Spirite. (And they were sore a­frayde) A. It is no marueile if the Sheepheards were sore afraide at the glory of GOD shining rounde about them. C. For what is man, in respect of GOD. Wee thinke well of our selues when GOD is absent, we are contented with our Estate: but when GOD doth manifest himselfe vnto vs, wee awake from our sleape, and wee see our owne fraylenesse. And to bee shorte, it is the onely presence of God, which beateth downe our pride. C. Therefore with this feare GOD is wonte to humble the hearts of men, that they may geue reuerence vnto his worde, as wee haue declared before.Luk. 1.12

10. And the Angell sayd vnto them, bee not afraide, for behold I bring you tydings of great Ioy that shal­be to all people.

(Bee not afrayde) C. This exhorta­tion pertaineth to the mittigatinge of feare.Feare bringeth reue­rence to­vvardes God. For although it bee profitable for the mindes of men to bee afearde, that they may learne to geeue due ho­nour vnto GOD: yet natwithstand­ing they haue neede of cōsolation, feast they be quite ouerwhelmed. For it cā ­not bee but that the maiesty of GOD muste needes swallowe vp the whole Worlde, except he do with some plea­sauntnesse temper that which is terri­ble. Therefore the Reprobate do faint at the sight of GOD, bycause hee ap­peareth vnto them no otherwise then as a seuere Iudge: but to the faithfull hee appeareth with testimony of his goodnes in Christ: and therefore they are not swallowed vp of feare.

(For beholde I bringe you tydinges of great Ioy) C. The Angell to re­create the mindes of y^e Sheepheardes, testifieth that hee is sent of GOD to declare his mercy. For this only voice doth not onely erecte and comfort men at the brinke of dispaire, but doth also restore such as are lost, and bringeth them from death vnto lyfe, so soone as they heare that the LORD is their louinge and mercifull GOD.

BV. Ioy is compared with Sorrowe and torments, which come of sinne and damnation, and of the Sentence pro­nounced against vs for sinne. The In­carnation and natiuity of the Sonne of GOD, taketh away griefe, and the horrible feare of Gods Iudgement, & [Page 85] filleth our heartes with vnspeakeable Ioy, knowen onely to the faythfull.

Wherefore the Angell calleth y^e same great Ioy. C. To the ende we might know that wee muste not onely princi­pally reioyce ouer the saluation offe­red to vs in Christe, but also that the greatnesse of the benefite is so great & large, that it doth counteruaile all the sorrowes, Griefes, and Vexations of this present lyfe. To this spirituall & great Ioy Paule calleth the faythfull, sayinge,Phili. 4.4 Reioyce in the Lorde alway, and agayne I say reioyce. Also, The peace of God which passeth al vnder­standing keepe your hearts & mindes through Christe Iesus. Wherefore let vs learne so to content our selues with Christe alone, that the feelinge of his grace may surpasse all the griefes of y^e fleshe, and at the length abolishe them cleane away.

(That shalbe to all people) C. Al­though the Angell speaketh to y^e sheep­heards onely, he geueth them notwith­standinge to vnderstande, that he brin­geth vnto them the tydinges of saluati­on, so, that not onely they might heare it, but others also. Wherefore note here that this Ioy belonged to all the people, bycause it was offered to al ge­nerally. For God had promised Christ not to one or two alone, but to all the seede of Abraham. And whereas the Iewes were depriued of the greatest parte of Ioy which appertayned vnto them, their vnbeliefe was y^e cause ther­of: euen as at this day God calleth all men generally to saluation by the Gos­pell, but the vnthankefullnesse of the Worlde bringeth to passe, that very fewe enioy this grace which is offered vnto all men. Seeinge therefore this Ioy was shut vp amongest a fewe, it is called common in respect of God.

Moreouer, although the Aungell speaketh of the elect People onely, the vaile being now taken away, the same Ambassage belongeth vnto all Man­kinde. For CHRISTE bringeth peace, not onely to those that are nigh, but also to those which are a farre of,Ephe. 2.17. as well to Straungers, and Forray­ners, as to them of the Housholde.

But bycause vntill the resurrection of Chryste, there was a speciall coue­naunte with the Iewes, therefore the Aungell doth seperate them from o­ther Nations.

For CHRISTE was a Myni­ster of the Circumcision for the truth of GOD to confirme,Rom. 15.8 the Promises made vnto the Fathers.Ephe. 2.14 But the vaile or difference beinge taken away (as wee sayd before) ingraffed the Gen­tiles into the body of this people.

Therefore there shalbe now Ioy to all People, both to Iewes, and to Gen­tiles. For it was sayde before,

In thy Seede shall all the Nations of the Earth bee blessed. Gen. 22.18.

All Nations, but yet they alone which are elect out of the Iewes, and Gentiles.Verse. 34 For Christe was made to many of the Israelites a stone to stumble at:1. Cor. 1.23 and many of the Gentiles also haue counted the Crosse of Christ foo­lishnesse.

11. For vnto you is borne this day in the city of Dauid a sauiour, which is Christe the Lord.

(For vnto you is borne) C. Here is expressed the cause of Ioy, namely by­cause the Redeemer promysed longe before, is nowe Borne, to restore the Church of God into his former state.

For the Aungell doth not speake as of a matter altogether vnknowne, but beginneth his Ambassage at the Law and the Prophets: Bycause hee had [Page 86] vsed this forme of speach in vaine to y^e Gentiles, & to Prophane men, saying, that Christe the Lord was borne a sa­uiour vnto them.

First of all wee are taught by these words, that whatsoeuer Ioy men haue conceiued, is but vaine & deceiptful, vn­till they haue peace with God, and are Reconciled vnto him by the Grace of Christe.No Ioye vvithout the Lord. The wicked do oftentimes re­ioyce with drunken & mad Ioy, but ex­cept a Peacemaker betwene God and them, they must needes be disquieted & vexed with cruell prickes of cōscience.

Furthermore thoughe they pamper thēselues in their delights, their owne pleasures are vnto them seuerall Tor­ments.Gods loue the cause of perfect­ed Ioy. Rom. 14.17 Therefore this is y^e beginning of perfect Ioy, to feele y^e fatherly loue of God towarde vs, which doth onely quiet and pacefy our mindes. And this Ioy is in the holy Ghoste, in the which Paule placeth the kingdome of God. Wherefore the Angell of y^e Lord doth preach the Promises of the Messias to come, (which were so greatly desired) to be fulfilled, when hee saith y^t Christe is borne. The which made the Sheep­heards to be very attentiue, & the more easely to cast a side feare. He sayth (To you) which contayneth great waight. So also the Prophet speaketh, To vs a Childe is borne, Esay. 9.5 to vs a sonne is ge­uen. And Zacharias sayth, Beholde thy Kinge commeth vnto the poore. Z [...]ch. 9.9 The Angell sayth here (vnto you) by­cause ells they might haue sayd, To whom speakest thou? And of whom doest thou tell vs? Hee aunswereth, To you the Messias promised in the Lawe, is geuen. (A Sauiour) C. CHRISTE is called a Saui­our, bycause hee bringeth with him to all that beleue full and perfect saluati­on. (Which is Christe the Lorde) A. Concerninge this name of Christe wee haue spoken before in our annota­tions vppon the first Chapter of Ma­thew, verse 16. Note heere howe hee teacheth the Office of Christe or of the Messias, whom they looked for: name­ly, that he should saue. And from what hee shoulde saue, it is declared in ano­ther place, where it is sayd,Math. 1.1 [...] For hee shall saue his people from their sines. (The Lord) This name the Angell geueth vnto Christe, bycause he should haue the gouernment of y^e whole, that he might exercise his Domination, or Rule here. For as GOD doth often­times pronounce in the Prophets, that he alone is our Lorde, our Kinge and Lawgeuer: euen so, when hee many­fested his Sonne in the flesh, hee decla­red him to bee the same, in whom hee woulde raigne and gouerne. Where­fore we haue one God from whom are all thinges, and we in him:1. Cor. 8.6 and there is one Lord Iesus Christe, by whom are all thinges, and wee by him. And thus hee is declared to bee not onely Maister & teacher, to whom when hee teacheth we must geue eare: but also a Prince to whose gouernmente wee must be subiect, and whose commaun­dement wee must obay. For the Fa­ther hath geuen vnto him in his house the Dignity of the first begotten, that hee might haue the Superiority ouer his Bretheren with power, and might order and dispose the ryches of the In­heritaunce.

(In the City of Dauid) Before in the fourth verse, Luke saith that the City of DAVID is called Bethle­hem. Hee noteth dilligently the place of the Natiuity, bycause of the truthe of the Prophesie written by Micheas:Miche. 5. of the which Mathew maketh menci­on. M. As if hee shoulde say,Math. 2, 6 searche and consider what GOD hath Pro­mised to DAVID, and what MI­CHEAS [Page 87] hath prophesied cōcerning Bethlehem: compare those thinges with these wordes, and yee shall see y^t the most true GOD hath performed those things at this day, which he had promised to the Fathers in many A­ges, from the beginninge. C. There­fore the Angell framed his speache to his Hearers, which were not altoge­ther Ignorant of y^e promised redemp­tion, and hee Ioyned the Gosple with the Doctrine of the Law and the Pro­phets, euen as y^e same sprang thereof.

12. And take this for a signe, Yee shal fynde the Chylde vvrapped in swadlinge Clothes, and layed in a Maunger.

BV. Least the Sheepheardes shoulde doubt of y^e new & wonderfull tydings, for credits sake, he geueth vnto them a signe saying, Experience it selfe and y^e truth of the matter, shall certifie you y^t I haue toulde you nothinge but truth. Goe yee therefore to Bethlehem, and seeke the newe borne Childe, whom I haue preached to be Christe the Lord, yee shall finde him wrapped in swad­ling Clothes and layed in a maunger. The Angell imitateth the cōmon maner of men. For we are wonte in great and doubtful matters, to Ioyne signes vnto our Wordes. Wherein y^e good­nesse of God doth shine, framing him­selfe to our infirmities.

C. Moreouer, the Aungell preuenteth an offence, by which the Faith of the Sheepheards might easely haue bene hindered. For, what a scorne is it to see him lying in a maunger, which is pro­mised of God to bee a King and y^e only Sauiour. Therefore least so vile & base a Condition in Christe should discou­rage the Sheepheards from in belie­uing in Christe, y^e Angell telleth them aforehande what they should see. And y^e Lorde vseth this order dayly towarde vs, which may seeme in the Iudgmēt of man, ridiculouse and absurde. For by the Voyce of the Gospell which is come from heauen, hee commaundeth vs to imbrace Christ crucefied, and he setteth signes before vs in earthly and transitory elements, which may exalte vs into y^e glory of blessed immortality. So hee promisinge vnto vs spirituall righteousnesse, setteth before our eyes a litle Water, and promisinge y^e euer­lasting life of the Soule, hee sealeth y^e same with a smale taste of Bread, and Wyne.

Wherefore, if so be the Rude stawle did not offend the Sheepheardes, nor stay them from seeking Saluation in Christe, nor from submitting themsel­ues vnto his gouernment: no signe, be it neuer so contemptible, ought to ob­scure his Glory in our sight, but that wee shoulde adore and worship him, es­pecially seeinge that hee is now ascen­ded into heauen, and sitteth at y^e righte hand of his Father. BV. This signe which is geuen to the Sheepheards, is not agreeinge to humaine sence, but is quite contrary to the Wisedome of the fleshe. Wherefore they had to be­holde and consider another thinge, and in their mynde to apprehende another matter. God accordinge to his maner doth not set before vs glorious things, to the ende hee mighte confounde and ouerthrow humaine reason.

13. And straite way there was wyth the Angel, a multitude of heauen­ly Souldiers, praysing GOD and sayinge:

14. Glory to GOD on high, & peace on the Earth, & vnto men, a good will.

C. The Euangelist accordinge to the maner of the Scripture, calleth y^e An­gells [Page 88] heauenly Souldiers: the simili­tude beinge taken from earthly Prin­ces. This verely was done y^t he might haue y^e greater Maiesty. For although the glory of God was in parte reuea­led in one Angell, yet notwithstanding GOD would more gloriously adorne his sonne, and that as well for our con­firmation as for the Sheepheardes.

With men the credite of two or three witnesses is sufficient to take away a doubt: but the heauenly Army with one consent and one voyce, geueth testi­mony vnto the sonne of God. How ob­stinate then shall we be, if we singe not to this cōmon title of the Angells, by which out saluation in Christe is cele­brated? Whereby we gather how de­testable a thynge to GOD vnbeliefe is, which troubleth this sweete Har­mony of Heauen and Earth. More­ouer we are worse than brute beastes, if the Songe which the Angells sunge with one consent (to geue vs an exam­ple) doe not kindell in vs both faith, & also a desire to praise God.

Vnity of faith com­mended to vs by the song of the Angells.Moreouer, God by this melodious Harmony, cōmendeth vnto vs the vni­ty of faith, and exhorteth vs to sing his prayses with one cōsent vpon y^e earth. A. The which Paule wisheth may be geuen to all the Godly, when hee wri­teth thus;Rom. 15.5 The God of all patience and consolation, graūt you to be like minded one towardes another, after the ensample of Christ Iesus: that yee all agreeinge together may with one mouth prayse God, &c.

(Glory to God on high) Bu. That is to say, Glory be vnto God which dwel­leth in the highest. R. By these words they geue to vnderstande that firste of all their office is to prayse God with a lowde voyce continually. Whereupon in the Prophet y^e Seraphim doe cry y^e one to the other, Holy, Holy, Holy, Lord God of Sabaoth: Esay. 6.3 all the whole Earth is full of thy Glory.

But, to prayse God, is not onely in words to geue vnto God glory and ho­linesse, but it is also to confesse y^e pow­er, righteousnesse, holinesse, goodnesse, truth, and happinesse belonge to God alone; and that God standeth in neede of nothinge, but y^t all creatures stande in neede of him: also that God can bee benefited of none, but y^t it is hee which benefiteth all. C. Moreouer the Aun­gells begin with thankes geuinge, or with the praises of GOD, bycause the Scriptures in diuers places, teach vs that wee are Redeemed from death to this ende, that wee mighte shewe our thankefulnesse towardes God as well with our tongue as with our workes. Therefore let vs remember that this was the finall cause, why God hath re­conciled vs vnto him by his only sonne, that by the reuealinge of the ryches of his Grace and exceedinge mercy, hee might glorifie his name.

And at this day looke how much a­ny one of vs is incouraged by y^e know­ledge of his grace to set forth the glo­ry of God, so much he hath profited in the faith of Christe. Yea, so often as mencion is made of our saluation, we must know that we are styrred vp as it were by a signe geuen vnto vs to geeue thankes and to praise God.

(And in Earth peace) BV. This worde (earth) is put for men dwelling vpon the earth: to whom they sing that peace is happened with God by the na­tiuity of CHRISTE.

C. This notwythstandinge is the most approued readinge, that after the same the thirde part may also follow, In men a good will. Howbeit touch­inge the substance of the matter, whe­ther you reade, In earth peace, Or, In men peace, notwithstandinge the first [Page 89] seemeth best to agree, bycause there is no doubt but that these two parts doe answere and agree one with the other, Glory to GOD on high, and in earth peace. But except wee set men against GOD, the antithesis shall not be full and perfect.

It may be that the Greeke preposi­tion ( [...]) deceiued the Interpreters: bycause the sence of the words was ob­scure to say, y^t there is peace in men.

But seeinge the sayd preposition is su­perfluouse in many places of Scrip­ture, there is no cause why it shoulde stay vs. Notwithstandinge if any man will referre the fame vnto y^e last parte, the sence shall remayne all one, as we will shewe anonne.

Nowe let vs see what the Angells meane by the name of Peace. They speake not of y^e externall peace, which is betweene man, and man: but they say that there is Peace in the Earth, when men are reconciled vnto God, & haue peace in their mindes. We know that we are borne y^e children of wrath, and that wee are by Nature enemies vnto GOD: so that wee must needes bee vexed with horrible vnquietnesse so long as wee feele that God is displea­sed with vs. Therefore wee must note a shorte and plaine definition of peace from the contraries:Peace of Conscience commeth by Christe. namely from the wrath of God, and from the terror of death. And so there is a double rela­tion, the one vnto God, and the other vnto men: bycause then we haue peace with God, and he, pardoning vs & not imputinge our sinnes vnto vs, begin­neth to be fauourable, and wee quiet­inge our selues in his fatherly good­nesse, do with sure trust call vpon him, and doe without feare boaste of the sal­uation promised vnto vs. CHRIST therefore is our Peace, by whom the Father hath reconciled the World vn­to him,Ephe. 2.14. 1. Cor. 5.19 not imputinge vnto men their sinnes. Beholde the peace which com­meth by Christe, that is to say y^e clere­nesse of Conscience, when by fayth wee are preswaded that GOD is pleased with vs: that is to say, that hee impu­teth not vnto vs our Offences for his sonnes sake, insomuch y^t for them wee neede not feare neyther Sathan nor Death.Rom. 5.1. For wee beinge iustefied by faith haue peace with GOD, through our Lord Iesus Christe.

C. And although the Life of man be called a continual warfare vpon earth,Iob. 7.1 and although we feele by experience y^t there is nothinge more troublesome then our estate, so longe as wee are in the Worlde: yet notwithstanding the Angells doe plainly affirme that there is Peace in the earth, to the ende wee might knowe, that no troubles ought to hinder vs, but that wee being bolde of the Grace of Christe, may haue qui­et and pacefied mindes. A. Whereu­pon Christe comforted his Disciples with these wordes, when hee had tolde them of many afflictions imminente.

These thinges haue I tolde you that yee might haue peace in mee. Iohn. 16.33 In the Worlde yee shall haue affliction, but be of good chere I haue ouercome the Worlde. Therefore let vs note here y^e Peace is placed amongest the middest of the Waues of temptation, amonge diuers perills, amōg violent motions, and amonge striffes and feares, leaste our Fayth being at any time assaulted should shake or faile. (And to men a good will) B. The Greeke Woorde [...], and the Hebrew woorde RA­SON signifie, a good will, and Affecti­on, and a minde well disposed. But the cōmon translation which hath, And to men of good wil, ought to be reiected, not only bicause it is false, but also by­cause it corrupteth the whole sence.

[Page 90]Notwithstandinge they also doe erre, which refer these wordes (a good will) vnto men, as though it were an exhor­tacion to imbrace the grace of God.

Wee confesse that the grace of God is no otherwise assured vnto vs then vp­pon the condition that wee receiue the same. But seeing the Greeke woorde [...], and the Hebrewe worde RA­SON, are in the Scripture all one in signification (as wee sayd before) the olde Interpreter hath Translated the same, a mynde well pleased or pacefi­ed. For this place is expounded amisse of the acceptation of Grace. It doth rather shew the fountaine or originall of peace, of the which y^e Angells spake, to the ende we might know y^t the same came freely from the meere mercy of God.

If so bee wee thinke good to reade it thus, And in men a good will, It shall not be amisse as touching y^e sence. For by this also the cause of peace shal be noted, namely, bycause it hath nowe pleased God to admit men into his fa­uour, with whom before he was high­ly displeased. Notwithstanding y^e first is the more simple readinge, that wee may know from whence peace cōmeth vnto vs. A. namely, from Christ who is geuen to vs of the Father. Herevp­pon, the time of Christe is called the acceptable yeare.Esay. 61.1. Luk. 4.19 Psal 5.12 Rom. 8.32 And y^e Prophet Da­uid sayth, Thou Lord wilt blesse the righteouse, and with fauoure wilte compasse him as with a shylde. See­inge the Father hath geuen his sonne vnto men, than y^e which he had nothing more deuine, & therefore hath geuen al things with him, he hath declared vn­to them his good will, & hath sent vnto vs y^e acceptable yeare of his goodwill: whereby hee hath made many accepta­ble vnto him in his welbeloued sonne. Cōcerning y^e which good wil it is said, Who hath predestinate vs to be adopted through Iesus Christe vnto hym­selfe, Ephe. 1.5. accordinge to the good pleasure of his will: to the prayse of the glory of his grace wherewith he hath made vs accepted in the beloued.

Moreouer, as the Earth & men are taken for all one, euenso there is very litle difference betwene y^e peace which the Angells sayd should bee in Earth, and the good will which shoulde come vnto men. For in that y^t God hath made vs at one with him, hee hath declared his good will towarde vs: and from y^e time that hee hath declared his good­will, he hath geuen vs this peace. But we must note that neyther glory is ge­uen to GOD, neyther can men haue Peace, and Grace, or the good will of God, without Christe. Therefore, as there is among Hypocrits the cōtempt of God, so there is no peace of Consci­ence nor agrement with men amonge them, bycause they wante the goodwil of God. For God hath made so many accepted in his beloued Sonne Iesus Christe onely, as hee hath chosen to y^e same purpose.

15. And it came to passe, as soone as the Angells were gone away from them into heauen, the Sheepherds said one to another, Let vs go now euen vnto Bethlehem, and see this thing that is come to passe, which the Lord hath shewed vnto vs.

(And it came to passe as soone) R. So the Angell is sayde to goe oute of Gedeons sight.Iudg 6.21. This going away was not a flyinge into the vpper Region of the Ayre like Byrdes flyinge, but it is a vanishing out of our sight. And whē the Aungells goe from vs to Heauen, they haue no neede to trauaile far. For whersoeuer GOD dwelleth there is heauen: & God dwelleth euery where.Ier. 26.24. [Page 91] I fulfill (sayth hee) Heauen & Earth. Also, [...]ay. 66.1 Heauen is my seate, & the earth is my footestoole. Seeinge therefore Angells doe appeare visibly, [...]ppariti­ [...]ns of An­ [...]ells. they are sayd to bee in Earth: and when they vanishe out of our sighte agayne, they are sayd to goe into Heauen. Where­vpon it followeth that though they be in Heauen, yet notwithstandinge they are with vs in earth, and do attend vp­pon vs.Math. 18.10 Their Angels (sayth Christe) doe allwayes beholde the Face of my Father which is in Heauen. [The Sheepherds sayd one to another] C. Here the obedience of the sheepherdes is described vnto vs: for seeing y^e Lord had appoynted them to bee Witnesses vnto the whole Worlde, hee spake ef­fectually vnto them by Angells, leaste that which was spokē vnto thē should be forgotten. They were not expresly commaūded to come into Bethlehem, but bycause they perceiue y^t such was the purpose of God, they make speede to see Christe. Euen as at this day, seeinge wee knowe that Christe is re­uealed vnto vs to this ende, that our hearts may come vnto him by Fayth, wee haue no excuse for our negligence and slouth. Neyther doth the Euan­gelist teache in vayne that the Sheep­heards tooke counsaile to go to Beth­lehem so soone as the Angels were de­parted: But to this ende, that wee might not suffer the Worde of GOD (as many doe) to goe in at one Eare, and out of the other, but to take deepe roote in our hearts, that it may bring forth his fruite, when our eares heare the same no more.

Furthermore, wee must note that y^e Sheepheards take mutuall counsayle one, of the other. BV. Therefore the Sheepheards doe belieue the Angells Wordes, and accounte their Woorde for the Woorde of God. Wherefore beinge not Idell Hearers, they stirre vp and exhorte one another to followe Gods callinge, and to seeke the Saui­our of the Worlde. B. Thus we may see that faith so draweth vs vnto God, and bringeth to passe that we bend our Selues thither with all our strength, where wee know Christe to be, that is to say, where wee know y^t those works are, which are approued and accepted of God (And see this thinge that is to come passe] Or, And see how this thing which the Lord hath tolde vs is fulfilled. For they do rightly ascribe that vnto y^e lord, which they had heard onely of the Angell. For to him whom they acknowledge to be the seruant of the Lord, they geue so much authori­ty, as if hee were the Lord him selfe.

For this cause the Lord calleth vs vn­to him, least the maiesty of his worde might be vile in the sight or be holding of men.

Wherefore let vs also at this Day acknowledg, that whatsoeuer we haue heard hetherto concerning the byrth of the Messias, is the worde and worke of the Lord God. C. Moreouer, here we see what a shame the Sheepheardes thinke it for them, to neglect the seek­ing of that treasure which y^e Lord had shewed vnto them. For they thinke it necessary for them vpon the knowledg which they had receiued, to goe into Bethlehem to see. Euen so it is meete that euery one of vs, accordinge to the measure of faith which wee haue recei­ued, be ready to follow whethersoeuer it shall please God to call.

16. And they came with hast & foūd Mary & Ioseph, and the Babe lay­ed in a Maunger.

(And they came wyth haste) R. Wonderfully is the Fayth of y^e sheep­heardes: who doe so firmely belieue y^e [Page 92] woorde of God, y^e leauing their flocke in the fielde, they seeke after Christe with speede. Let no man thinke y^t they tooke this Iourney with small peril of all that they had. For they fed & kept the Flocke which belonged to other men: Wherefore they put in pearill, both their goods, & Bodies. But God which bringeth into perills, saueth al­so those y^t are in perill, and geueth vn­to them greater Benefits. For while they obay Gods calling with perill of the losse of their flocke, they do not on­ly keepe their flocke in saufety, but do also finde y^e Messias. C. Therefore in this, Luke cōmendeth obedience, that he sayth they made haste: euen as also the readines of faith is required of vs.

(And they founde Mary and Ioseph)

Bu. No man is deceiued with y^e word of God; no man belieuing with a true faith, in the true God, is confounded, as we here see: for the Sheepheardes founde all thinges in euery respect, & after the same maner as the Aungell had foretolde them. These thinges cō ­mend and approue vnto vs the truth & certainty of the prophesies of God. He is true which promiseth, and fulfilleth all thinges at the full which hee doth promise.

(And the Childe layed in a Maūger)

A. In this thinge also the sheepherds declare the greatnesse of their Fayth.

C. For this was such a deformed and odiouse sighte, that by the same alone they mighte haue bene drawen away from Christe. For what is more vn­sauory than to beleeue him to bee the King of the People, which was more base in outwarde shew than any of the common sort of People? To looke for the building vp of the Kingdome, and for saluation to come from him, who by reason of his Pouerty & neede was constrayned to lye in a Stable? Not­withstanding Luke writeth that none of all these thinges stayed the Sheepe­heardes, but that they praysed GOD with admiration: namely, bycause the Maiesty of GOD was before their Eyes, and the reuerence of the woorde fixed fast in their myndes, they easely ouerpasse by the height of their faith, what soeuer they sawe to bee base and contemptible in the person of Christe.

And verely there is no other cause why the least Offences doe hinder our Fayth, or tourne vs out of the righte way, than bycause wee hauing lesse re­garde vnto GOD than wee oughte, are easely caried euery way. For if so be we had this cogitatiō only through­ly fixed in our mindes, that we haue a sure and faithfull Witnesse from hea­uen, it should be a sure stay against all temptacions, and shoulde sufficiently fortefie vs against all kinde of tempta­cions. These Sheepherds, being per­swaded of the certainty of the Worde, are not offended with the vilenesse of Christes Parents, with the basenesse of Christes lodginge, with y^e contemp­tible shew of y^e maunger, but belieued this Childe to bee the Messias. The proude Pharises were not worthy to behold such & so miserable a Childe w^t humane eyes, nor to seeke him beinge so farre of, and to worship him for the Messias when they had founde him. And why so? Bycause proude men are wonte to beholde rather the externall shewe of thinges then to consider the woorde of God.

17. And when they had seene it, they published abroade y^e saying which was tolde them of that Childe.

B. That the Sheepheards published abroade those things which they saw, wee may gather by y^e verse following. [Page 93] And all which hearde it merueyled. Bu. Hereby we gather that true Faith is not without confession, [...]ith is [...]tvvith­ [...]t con­ [...]ssion. and also that it desiereth that y^e truthe which it hath once truely conceiued, may bee know­en to others, to whom it belongeth to communicate the same, as a most exel­lent & incomparable treasure. Whoso­euer doth otherwise, boasteth in vaine of Fayth.

Moreouer, the Sheepheardes doe not publishe those thinges only which they sawe, but those things also which they hearde of the Angells. Whereby wee perceiue that aboue all thinges y^e fruite and vse or ende of the works, if, is to be inculcated in the preaching of the Gospell. For some doe onely set forth the Hystory, as that the Lord is borne: but they shew not to what ende hee is borne: Whereas the Aungell taught the Sheepherds that hee was borne for the Saluation of his faith­full People. Furthermore wee must note that they preached nothinge but those thinges that were most true and manifest, which they them selues had heard and seene. By which example let the ministers of the worde learne to set before their flocke committed to their charge, nothinge, but the Woorde of God.Iohn. 1.1 [...]. Pet. 1.16. God hath no neede of inuented Lyes. For the which cause Iohn saith, That which we haue heard and seene with our eyes, which we haue looked vpon, and our handes haue handeled of the Worde of Lyfe, wee shew vn­to you. And those things which those sheepheards hearde & sawe, and all the Apostells also as most sure, must bee preached by the Mynisters of Christe to the People of GOD, and not their owne dreames; for they are most sure and certayne.

C. Therefore LUKE commendeth heere the Faith of the Sheepheards, bicause they did sincerely deliuer those thinges which they had receiued from the Lord: and it was profitable y^t this should bee knowen for our sakes, that they mighte bee as it were secondary Aungells in the confirminge of oure Fayth.

18. And all they that heard it, won­dered at those things, which were tolde them of the Sheepherds.

(And all they that heard it) C. Luke teacheth that the Sheepherds did not publishe without fruite those thinges which they had heard. And there is no doubt but that the Lorde made their speach effectuall, least it should bee de­rided and scorned. For both the condi­tion of the men (for they were poore Sheepherds) did bringe discredit, and also the matter it selfe might seeme fa­bulouse. But the Lorde suffered not this their action which he willed them to performe, to bee frustrate. Howbe­it mans Wisdome might mislike this way, that y^e Lord should seeke to pub­lishe his woorde by men of so base con­dition: Notwithstandinge bycause it might serue both to beate downe the pryde of Fleshe, and also to proue the obedience of Fayth, it is allowed of GOD him selfe.

(Woondered at those thinges) R. The Hearers woondered at y^e straūg­nesse of the matter: but wee reade not that any man gaue such credit vnto y^e reporte of the Sheepheards that hee sought for the Messias. Hereby wee may gather that they woondered at y^e hearing of Gods power, without the seriouse Affection of the hearte.

Wherefore, this Newes was not published so much for their saluation, as that the ignoraunce of the People might bee inexcusable.

[Page 94] 19. But Mary kept those sayinges, & pondered them in her heart.

R. As wee wondered before at the sim­ple Faith in the Sheepheardes which coulde bee shaken or quayled with no offences, euen so now the modest cōstā ­cy of Faith in the virgin Mary is to be commended, who gathereth of al those thinges which were done concerning y^e childe certaine argumēts of her fayth: being well assured that the Lord our GOD, doth begin his workes after a base sorte, but ende them with greate honour. Shee learneth of the Sheep­heardes what the Angell shewed, and what the heauenly company sange: & yet holdeth her peace, laying vp in her minde, and dilligently consideringe in her heart all those thinges which hap­pened before, and now also at this pre­sent time. Shee reserueth in secret vn­till a conuenient time y^e mistery of her Virgins conception: she boasteth not vnto others her felicity. She had offe­red and doth offer her selfe still to be a Handmayde vnto the worke and will of the Lord: shee beholdeth in her selfe a new way, by which the Lord intended to worke concerninge the saluation of mankinde, she considereth y^t all things are full of new myracles.

C. And this diligence of Marye in considering the workes of God, is set before vs for two causes;

First, to the ende wee might knowe y^t the custody of this treasure was layed vp in her heart, that y^e same which shee kept in secret, shee might reueale to o­thers in due time: secondly to the ende all the Godly might haue an example to follow. For if wee bee Wise this ought to be the chiefe exercise and stu­dy of our whole Lyfe, namely to gieue our dilligence to consider the works of God, which builde our Faith.

20. And the Sheepheardes returned praysinge and lawdinge God, for all the things that they had heard and seene, euen as it was tolde vn­to them.

(And the Sheepherds returned) S. The sheepherdes returne to their cal­ling, neyther did they relinquishe and forsake y^e same bycause they were tur­ned to the Gospell, who all the while that they were in y^e seruice of GOD felt no harme or losse.

By which example wee learne that there shall no detrement or hurt come vnto vs, or to our family by the care of Religion & Godly study, as many fals­ly perswade them selues. Yea, y^e more studiouse and carefull thou arte for re­ligion, the more fortunate thou shalte be in thy temporall affaires, except it seeme good vnto the Lord by aduersity to exercise thy pacience. (Praysinge and lawding God) C. This also per­tayneth to the cōmon vse of our Faith, that the Sheepherds knew certainely the worke of God. And the feruency of glorifiynge God which is commended in them, is a certaine secrete vpbrayd­ing and reprehending vs for our negli­gence, or rather vnthankfullnesse.

For if so bee the swadlinge Clothes of CHRISTE coulde preuaile so greatly with them, that they ascended from the Stawle and Maunger vnto Heauen, howe much more effectuall ought the Death and Resurrection of CHRISTE bee vnto vs, to bringe vs vnto GOD? For CHRISTE was not onelye taken vppe from the Earth, that he might draw all things after him, but sitteth also at y^e right Hande of his Father, that wee beinge Pilgrimes in the Worlde may medi­tate with our whole heart of the hea­uenly Lyfe.

[Page 95] A. Let vs therefore learne in all our busines and affayres to remember our Lord and Redeemer, to prayse his Grace, and to geue Glory vnto hys name. The effectes of faith are thākes geuings, by which it declareth it self thankefull towards God, and prouo­keth others by the confession of the word to receiue the word. (Euen as it was toulde vnto them) C. Luke heere setteth forth vnto vs the true nature of piety, when he saith, that the testy­mony of the Aungell, was as it were a Rule vnto the sheepeherds to frame all things by. For faith is then rightly furthered by the workes of God, if so be it directeth all things to this ende, y^t the truth of God, which is reuealed in the word, may more brightly shine.

21. AND when the eighte Dayes was come that the Chylde shoulde bee cyrcumcysed his name was called Iesus, which was so named of the Aungell.

(And when the eight Dayes was come. R. Luke in fewe wordes descri­beth the cyrcumcisiō of our Lord Iesus Chryst: But yet these few wordes do set forth vnto vs the manifold Graces of God. C. Concerning the circumcy­sing of Children the eight Day wee haue spoken in the firste Chapter go­ing before, the 59. verse.

And whereas the Lord would haue the cyrcumcision put of vntil the eight Day,Circum­cision a signe of the obser­ [...]ation of the lavv. it may seeme to be done in consi­deration of the tendernes of his Age, because the cutting of new born Chyl­dren should be daungerous. But God would haue his son circumcised, to the end, he might make him subiecte vnto the, law. For Circumcision was a So­lempne signe, by which the Iewes en­tered into the obseruation of the law. Paule sheweth y^e reason when he sayth. He was made vnder y^e law to redeme Gala. 44. those that were vnder the Law.

Chryst therefore receiuing circum­cision professed himselfe to bee a Ser­uaunt of the law, to set vs at libertie. And by this meanes not onely the bon­dage of the law was by him abolyshed but also the shadow of the Ceremony applied to his sound body, y^t it mighte shortly after haue an end. For although the abrogation thereof dependeth vp­pon the Death and Resurrection of Chryst, yet notwithstanding thys was after a sort the beginning of the same, that the Sonne of God suffered hym­selfe to be circumcised. A. Whereup­pon the Apostle doubteth not to say y^t we are deliuered from the cursse of the Law, because Chryst hath made hym­selfe subiect vnto the law. B. And the equity of the Law is that which byn­deth all men to kepe the same,Gala. 44. & which curseth and condempneth all those that trāsgresse y^e same: But there is no mā neither hath there ben any so holy, that he hath fully satisfied & kepte, y^e whole law. For we are all carnall, conceyued and borne in sin, & sould vnder sinne.

Therfore Chryst came into this world and made himselfe subiect vnto y^e law by circumcision, (for he which is cyr­cumcised saith Paule, Gala. 5.3. is a dettor to the keeping of the whole law) & hath per­fectly fulfilled the law, that so many as beleue in him might be redemed from this heauy yoake of the law, y^t the law mighte henceforth haue no Power to curse or condempne them. For the law requyreth perfect righteousnesse and holynes. But to them that beleue in Chryst theyr sinnes are not imputed, but are counted iust and holy through Chryst.

And they which are accepted for iust and holy, they haue that alreadie whych the Lawe requyreth. Namely, Righteousnes and holines.

[Page 96] Rom 8.3.And they haue the same, not by y^e me­rite of theyr Woorkes,Rō. 10 4. but by Fayth through Chryst, who by sin condemp­ned sinne in the fleshe, that the righte­ousnesse of the law might bee fulfilled in vs, and who is the ende of the lawe to the iustifying of euery one that bele­ueth. Wheruppō Paule wryteth thus Chryste hath redeemed vs from the cursse of the law, Gala. 3.13 being made accur­sed for vs. (That the Chyld shoulde be cyrcumcised) C. Concerning Cyr­cumcision reade the seuentene Chap­ter of Genesis. (His name was called Iesus) This place testifieth that the ac­customed manner of the Iewes was to name theyr Chyldren on that day that they were cyrcumcised,Names geuē at Cir­cumcision euen as we do at this day in the Solempnization of Baptisme. And it is very common in the Scriptures to bee seene, that the Lord geueth the name vnto men accor­ding to the office to the which hee cal­leth them. So Abraham being orday­ned to be a Father of many Nations was called Abraham, by whych name the Lord expresseth y^e very same thing to the which he had chosen him.Gen. 17.4

Therefore when this blessed Sonne of Dauid was sence to be the Sauiour of the world vnto the vttermost parts of the earth, and that by him alone the electe might be redemed, necessarilye be receiued his name from aboue, by which the very same was signified. For Iesus, or Iehoua, (according to the He­brew tongue) signifieth a Sauiour:Math. 1. according to the Interpretation of the Angell saying. For hee shall saue hys people from theyr sinnes.

Where it is to bee noted that he saith from theyr sinnes, to shew that he shal not be a carnall Kinge (as the Ievves looked for) which with VVeapons should delyuer the people from earth­ly Bondage, but from their Sinnes. For by his Death he hath once made satisfaction for the sinnes of all the E­lecte,Rom. 8. [...]. so that there is now no damp­nation to those that beleue in Chryste. And not onely this: but because sinne is alway with vs, hee doth also euer saue & preserue, least sin should raigne in vs. He hath once redemed vs: yet he doth alway preserue for euer. This name God gaue vnto him (as we said) by y^e Angel. In him therfore and in no other, Saluation is to bee found: be­cause this name was not geuen vnto hym by Fortune, Chaunce, or by Hu­mane Rashnes.

And he was not without cause pro­nounced by the Angell to be Iesus, but to this end that we forsaking all other opynion of Saluation, may houlde fast by him as by our onely Sauiour.

Whereuppon the Scripture sayth that there is no other name vnder hea­uen geuen vnto men in which they shal be saued.Act. 4.12. Christes merites are our Saluatiō. This prayse is wholy geuen vnto Chryst. Therefore it cōmeth not to passe by our merite that we are sa­ued: but Chryst onely saueth vs by his grace. Wherefore we must repose our whole trust of Saluation in the Me­rits of Chryst.

C. The Angell noateth heere two Thynges. Namely that the Name of IESV was not rashly & wyth­out consideration geuen by men, but by the Aungell from heauen.

Secondly that IOSEPH and MARY obayed the commaundement of GOD. And this is the agremēt of our Fayth with the worde of God. Namely that hee speakinge vnto vs firste by hys VVoorde, our Faith al­so aunswereth and consenteth vnto hys promises.

Specially LVKE commendeth vnto vs the order of Preaching the word [Page 97] when he sayth, that Saluation was Preached by mans voyce to proceede from the mere grace of CHRYST which was promised of GOD by the Aungell.

22 AND vvhen the Dayes of pu­rification, after the Lavve of Moyses were ended they broughte hym to Hierusalē, to present him to the lord.

R. Two Lawes are set before vs in this place out of the old Testamente the one concerning the purging of wo­in Chyldbed, and the other concerning the offering and sanctifying of the first begotten.

The Law concerning the vncleanes of a VVoman in Chyldebed is thus descrybed.Leu [...]. 72.2 When a Woman hath brou­ghte forthe Seede and borne a Man Chylde, shee shall bee vncleane se­uen Dayes, lyke as shee is vncleane when shee is put a parte for her Dys­ease. (And in the eighte day the fore­skyn of the Chyldes flesh shalbe cyr­cumcysed.) And shee shall continew in the Bloud of her purifyinge three and thyrtie Dayes.

C. Therefore it was meete that shee should fulfill the ryte of her Pur­ging the 40 day after her deliuerance.

Notwithstandyng Mary and Ioseph came to HIERVSALEM for an other cause. Namely, to presēt Christ vnto the Lord because he was her first borne Sonne,

Now we must first speake of puri­fying. (Purification.)

C. Some Translations haue.

AND vvhen the Daies of theyr pu­rification &c.

C. By which VVoordes Luke maketh both Mary and Chryste Par­takers of the purifying.

For this Pronowne (there) cannot by any meanes be referred to Ioseph.

And it is no absurdity to say y^t Chryst who should be made accurssed for vs v­pon the Crosse, tooke vpon him for our sakes our vncleannesse, althoughe as touching him selfe he was without all Spot of Sinne: that is to say, if the VVell of all purenesse would be coū ­ted impure and vnclean to wash away our spottes.

They are deecyued whych thinke thys to be onely a polliticall Lawe, as though the VVoman were vncleane before her husbād and not before God. When as rather both the Corruption of Nature is set before the Eyes of y^e IEVVES, Originall sin proued by the lavv of purifying. and also the remedy of Gods Grace.

And this one Law is sufficiente to proue oryginall sinne, as it containeth a notable Testimony of the Grace of God. For the cursse of Mankind could not be more euydently declared, then when the LORDE testified that the Infant commeth impure and Vn­cleane from his Mothers VVomb in­so much that the mother her selfe is thereby polluted and defiled.

Verely excepte man were borne a sinner, and were by Nature the chylde of VVrath, and had remayninge in hym some Dregges of sin, hee should not neede purifying.

VVherefore it followeth that all were corrupted in ADAM seeinge by the Mouth of the LORD they are condempned of Vncleannesse.

Neyther is it any Thynge Repug­naunte vnto this that the Ievves are called Holie Brawnches spryngynge from a Holy Roote,Rō. 11.16. because this Ho­linesse came not of them selues.

For althoughe by the Pryuilege of Adoption they were chosen to be a ho­lie People. Yet notwithstanding they had fyrste that naturall Corruption whych commeth from ADAM.

[Page 98]Therefore wee must distinguyshe be­twene the first nature, and the peculy­ar benefite of the couenaunt, by which God doth deliuer his people from the common cursse. And to this end belon­ged the legall purifying, that y^e Iewes might know that theyr spottes whych they brought with them into y^e worlde were washed away by the Grace of Chryst. Hereby also wee learne howe horrible the contagion of sin is, whych doth in some part defile the lawful or­der of nature. We graūt that neither wedlocke, nor Chylde bearing of them selues are vncleane, nay we confesse y^t the vice of vncleanes is couered wyth the holines of Wedlocke: yet notwyth­standing so deepe and profounde is the Welspryng of sin, that from thence do issue alwaies some vices which doe de­file that which otherwise is cleane.

Ex. 34.19 Exo 13.1. Nu. 8.16. E. Or to offer and geue hym vnto the Lord, Concerning the presentinge of the first borne before the Lorde, the Law prescribeth a forme, as is to bee seene in these places coted in the mar­gent. Whereuppon it followeth.

23. As it is written in the lawe of the Lord. Euery man Chyld, that first openeth the Wombe, shal bee called holy vnto the Lord.

(As it is written in the Law)

C. The Lord commaunded that all the male Children should be dedicated vnto him for a remembrance of the re­demption. Because when the Aungell killed all the first borne of Aegypt, hee spared the first borne of Israell: after­ward it was lawfull for euery one to redeme his first begotten with a cer­taine price, that was the olde Cere­mony. Now, seeing the Lord is the re­deemer of all men, hee doth by ryghte challenge vs all vnto him from y^e least to the greatest (That first openeth the wombe.) E. Or, which is first begot­ten. (Shall bee called holy vnto the Lorde) The Hebrew Phrase is. Hee shallbe hallowed or consecrated: euē as it is sayd. Exo. 13.2. Exo 34.19 Sanctify vnto me euery first borne that openeth the Matrix. Also. Euery first borne is mine.

The Euangelyst Luke hath not set downe the words of the Law Verba­tim, but thoughte it sufficent to set downe the sence onely of the places be­fore cited out of the Bookes of Exo­dus and Numbers.

24. And to offer as it is sayd in the Lawe of the Lorde, a payer of Tur­tle Doues, or 2. younge Pigeons.

R. Concerning the Oblations of women after theyr deliuerāce in y^e day of theyr purifying, it is thus writtē in the Law. And when the dayes of her purifying are accomplished for a Son or for a Daughter, Leuit. 12.6 shee shall offer a Lambe. But if shee can not offer a Lambe, shee shall offer two Turtle Doues, or two yonge pigeons.

C. Therefore this Sacrifice belon­ged to the right of purifying, least any man should thinke that y^e same was of­fered for y^e redeming of y^e first begottē. (Or two yonge Pigeons.) C. When the Euangelist speaketh of a payer of Turtle Doues, or of two younge Pi­geons, he taketh it as graunted vnto him, that the pouerty of Ioseph and Mary was so great, that they wer not able to offer a Lambe. For this Ex­ception is plainely set downe in the twelfth of Leuiticus.

If any man Obiect and say that the Magi a litle before offered Gold vnto Chryst,Mat. 2.11. wyth the which they myghte haue bought a Lambe, wee aunswer y^t we must not thinke that they brought such plenty of Gold wyth them, as in­riched Mary, and Ioseph. For wee doe not read that they brought with them [Page 99] Camels laden with Golde, but it is rather likely that theyr Offering was some small present which they brought with them onely for honors sake. And the law dyd not commaunde that they being poore should spende theyr Sub­stance vppon a Sacrifice, but making a difference betwene the poore and the rich, in offering theyr Sacrifices, it eased them of coste. Wherefore there shall no inconuenience follow if we say that Ioseph and Mary gaue so much as theyr Ability woulde beare: altho­ugh they had some money left in stoare to beare the Costes and Charges of theyr Iourney, and to buy them fode.

A. Moreouer these Sacrifices sig­nified that true and onely propitia­tory Sacrifice, which is the Death of our Lord Iesus Chryst.

Last of all, Luke doth not so often times repeate in vaine, that Ioseph & Mary did that which was prescrybed vnto them in the law of the Lord.

For in these Words we are taught, to deuise nothing after our own fantasye in the VVorship of the Lorde, but to follow obediently that which hee hath prescribed in his holy word.

25. And beholde there was a Man at Hierusalem, whose name was Sy­meon: And this man was iust & god­ly, looking for the consolation of Is­raell: and the holy Ghost was on him.

(And behold there was a man)

S. Luke commeth nearer to the principall Offices of Chryst, whych con­cerned the illumination of the Gētiles and the gloryfying of the Israelites.

This word (Behould) is a word of attention, by which Luke seeketh to make the hearers geue diligēt heede to heare the wonderfull euente of all things in the person of that olde Man Symeon, who alone amonge so great a people as Israell was, and in so great Impiety, knew Chryst to be the Sa­uiour and promised Messias.

C. For this story is set downe that we might know that althoughe thys whole People almoste had profaned them selues with the wicked contempt of God, yet notwithstanding there re­mayned a few which worshipped God of whome Chryst was knowen euē frō his first Infancy.

These were the Reliques whych Paule sayth were saued according to y^e free Election of GOD. And in thys small Number the Church of GOD was encluded,Rom. 11.5 although the hie priests and Scrybes boasted of the Tytle of y^e Church. The Euangelist maketh mē ­tion of two only which acknowledged Chryst at Hierusalem, when hee was brought into the Temple, namely Si­meon and Anna, And first of all wee must speake of Simeon.

Concerning his state and condition we read not of: it may be that hee was one of the common sort of People, and of no fame.

R. Therefore the Proceedynges of Chryst are agreeing with his Begin­nings. For as Chryst was born in mi­sery and in pouerty, so he is onely ac­knowledged of poore and abiect men. For he is not visited of Kings, but of Sheepeheardes: he is not worshypped of the Pharisies but of the Magi, who although they were men of great cal­ling in theyr owne Countrey, yet not­withstandyng they were contempned and despysed among the Iewes.

To these base beginninges agreeth that also which the Euangelyste now describeth.

For as yet the Pryests knew not y^e Chylde offered in the Temple: as yet the hyghe Pryestes salute him not: as yet the Kynges honour him not: but a certayne olde man whose name was [Page 100] Symeon a Citizen of Hierusalem, be­ing Famouse neyther for his Ryches, Dignitie, nor Offyce, commeth to sa­lute and embrace the Child: who per­aduenture seemed in the sight of mē to be out of hys VVitts: But what ma­ner of man so euer hee seemed to be in the Iudgment of men, the Scripture highly commendeth him. For it saith.

C. Luke commendeth him for his Righteousnes and piety, to the which he addeth also the gift of Prophesie.

Piety and righteousnesse are referred vnto the two tables of the Law, there­fore in these two partes consisteth the integritie of lyfe.

The same also Luke testefied of Za­charias and Elyzabeth.

(Looking for the consolation.)

C. It was a Testimony of pietie that hee looked for the Consolation of Israell. For God is not truly VVor­shipped without the trust of saluation which both dependeth vpon the Fayth of his promises, and also especially vpō that restoring promised by Chryst.

Now, seeing such wayting for Chryst is commended in Symeon for a rare Vertue, wee may thereby gather that at that time there were a fewe whych had the hope of Redemption in theyr hearts. Euery man had in his mouth the Messias and the happy estate vn­der the Raigne of Dauid: but no Man in the meane time patiently bare y^e pre­sent myseries, vppon hope that the Redemption of the Churche was at hand.Luke. 23. [...]0. Therefore Symeon is praysed, as for his greate Vertue, that hee loo­ked for the Consolation of Israel. For the whych cause also wee reade that Ioseph of Aramathea was commēded: for that Kingdome of God which the same Ioseph looked for, was that con­solation of Israell which Simeon wai­ted for, as we haue noted vpon Mat. Math. [...] [...]7.

C. And as in this the piety of Sy­meon appeared, that hee comforted himselfe vppon hope of the promysed Saluation: Euen so at this Day who­soeuer will shew themselues to bee the Sonnes of GOD, must continuallie desire the promised redemption.

And we must also noate in this worde (Consolation) that without Chryste there is mere Desolation, that is to say Dispayre.

(And the holy Ghost was vpon him)

C. Luke speaketh not of the Spi­rite of Adoption (which belongeth to all the Chyldren of God, thoughe not alike) but of a speciall maner of Pro­phesie, which more plainely appereth in the verse following, where it is said that he receiued an answer of the holie Ghost, and that being led by the same spyrit, he came into the Temple.

Therefore thoughe Symeon excel­led not in temporall Dignity and pro­motion. Yet notwithstanding he was adorned with excellent Gyftes as wyth Godlines, Innocensie of Lyfe, Fayth, and Prophesying.

A. And there is no doubt but that hee greatly desiered to see the Redee­mer, for it followeth.

26 And a Reuelation was geuen hym of the holy ghost, not to se death before he had sene the Lords Christ.

E. The like Reuelation was made to Ioseph, as you may Read in the 20. Ma. 1. [...] verse of the first Chapter of Mathew.

Also concerning the Magi it is sayde,

And they were warned of God in a Dreame. (Not to see Death)

A. To see Death, accordinge to the Hebrevve Phrase, signifieth to die.

R. Behoulde beere what an ex­cellent gifte was geuen vnto Symeon beyonde all the Patriarkes and Pro­phets. For Chryst was promised to the [Page 101] Patriarkes, and his comming was re­uealed vnto the Prophetes: Yet not­withstanding it was promised vnto none of them that they shoulde see Chryst in this VVorld with their cor­porall Eyes: although they greatelie desiered the same. But both happened to Symeon. Blessed are your Eyes (sayth Chryst) because they see, and your Eares, because they heare. For verely I say vnto you, [...]3.17. many Pro­phetes and righteous men haue desie­red to see those thinges which you se and haue not seene them.

And there is no doubte but that this Reuelation was made vnto Sy­meon alone, that from him a general confirmation might come to al y^e God­ly. (Before hee had seene the Lordes Chryst)

C. Chryst is called the Lords Chryst because hee was anoynted of the Fa­ther, and receiued also with the holy Ghost the Dignity of a Kyngdome & Pryestehood. A. Concerning y^e whych thing. Read the first of Mat. verse. 16.27 And he came by inspyratiō in­to the Temple. And when the Fa­ther and Mother broughte in the Chylde Iesus, to doe for him after the Custome of the Law.

E. The Greeke Text hath. And he came in the Spyrite. That is to say, in the Power of the Spyrite, or being led of the spyrit to mete wyth Chryst. 28 Then tooke hee him vp in hys Armes, and praysed God and sayde, LORDE, now lettest thou thy ser­uaunte departe in Peace, accordyng to thy Word.

S. That is to say, he tooke and imbra­ced Chryst with great Ioy, which was a VVorke of Fayth.

Heere now Symeon is made Par­taker of his Fayth and hope: Heere now he doth not onely se with his eyes but doth also carry in hys Armes him whome the Heauen of Heauens cānot comprehende, and who in his Hande houldeth Heauen and Earth, and all thynges therein: And Symeon helde in his handes so greate Treasure as none of the most excellent Kynges and Monarches of the world possessed.

(Lorde now lettest thou thy seruaūt.

R. This excellente Verse consi­steth of fower verse [...].

And as Zacharias and the Vir­gin Mary, and before them Moyses, Debora, Anna, Dauid, and many o­ther haue declared their thankful­nesse towardes GOD in Verses and coulde deuyse no better way to geue god thāks for those benefits receiued, then with a publique songe of y^e glory of his name, euen so Symeon bursteth forth by y^e holy Ghoste into a Songe, by which hee declareth his thankefull mynd for the clemēcy & mercy of God And in this song he declareth Christ & se [...]teth him forth w^t great praises, and magnificēt Epithetes. C. Furthermore by this sōg it is euidēt inough y^t Sime­on beheld y^e son of God w^t other Eyes, then w^t the eies of his Body. For y^e ex­ternal sight of Christ could brynge no­thing but contēpt at least it would ne­uer haue satisfied y^e mind of the mā of god, y^t w^t ioy he might haue desired his end & death being now made partaker of his desire, Therefore y^e spirit of God illumined his eies by faith y^t he might behold y^e glory of y^e son of God though in base & contēptible shew. When hee saith y^t he departeth in peace, he mea­neth y^t he shal by w^t a quiet & peaceable mind as one hauing his desire & wish. (According to thy vvord) R. Hee commen­deth the truth of Gods promise which was that he should not see Death be­fore he had seene the Lordes Chryste. [Page 102] The which promise if it had not bene made vnto him, he should in vain here haue made mention of the word of the Lord. A. He reioiseth therefore that he hath his desire, and affirmeth that hee will not be vnwilling to die.

C. But it may be demaunded whe­ther he should first depart this lyfe, or whether Simeon was drawne with violence, as one vnwilling. I answer. This circumstāce is to be noted which is added. According to thy word. For when God promised the sight of hys son, there was iust cause why he honge in Suspence: yea it behoued him to liue in care, vntill he had enioyed hys desyre. This therefore is to be noated because many do falsely pretend the ex­ample of Simeon, boastinge that they would willingly die, if so bee they mi­ght first inioy this or that thinge, the which notwithstāding they desire rash­ly and without the word of God. If so be Symeon had precisely sayd. Now I will die with a quyet minde, because I haue sene the Sonne of God: he had then shewed the weakenes of his faith but because he had the word of GOD for his Warrante, it was lawfull for him to shunne Death, according to the rule of Fayth, vntill the comminge of Chryst. (In Peace) Bu. As if he should say. Thou bringest to passe that I now willingly, and with a quiet mind de­part out of this life. Thou saydst that I at the laste shoulde then die, when I had seene the Sauiour of the Worlde whom I haue nowe seene. And novve there resteth nothing, but that thou suffer me to die, when it shall seeme good vnto thee to call me out of thys Worlde.

By these VVordes Symeon suffi­ciently declareth, how carefully, and with what griefe of mynde he wayted for the comming of the Messias, when that he affyrmeth himselfe to be nowe in peace, because he hath sene and im­braced Chryst the Infant.

30 For myne Eyes hath seene thy Saluation.

C. Although we haue this phrase of Speach oftentimes in the scriptures, yet notwithstanding in these the Cor­porall beholding of Chryst seemeth to be noated: euen as if Symeon shoulde say, that he had now the Son of God present in the flesh, whom before he be helde with the eyes of his myndes.

(Thy Saluation) A. Chryst is heere called Saluation,Act. 4. [...] because there is sal­uatton in no other then in him. For there is no other name geuen vnder heauen among men, in whom we must be saued.

C. Now if so be, the behoulding of Chryst being yet but an Infant could so much preuayle with Symeon, that it made him quietly and ioyfully to dy how much greater cause of peace and ioy haue we at this day, who haue sene all the partes of our Saluation fulfil­led in Chryste. Chryst is not nowe in Earth neyther do we imbrace hym in our Armes: but his Deuine maiestye doth clearely and plainely shyne in the Gospell, and he doth there offer him selfe to be seene as it were face to face, not in the infirmity of the Fleshe any more, but in greate power of the spy­rite, which he declared in miracles, in the Sacrifice of his Death, and in the Resurrection.

To be shorte he is so absente from vs in body, that yet notwithstandynge we may behoulde him sittynge at the right hande of his Father.

A. VVe see also what things Chryst hath done after his Resurrection, and what manner Church he hath builded and preserued.

C. Excepte this sight bringe peace [Page 103] of conscience vnto vs, that we may goe chearefully vnto death, wee are more then vnthankfull vnto God, and do not rightly consider, to how great honour he hath aduaunced vs.

(Which thou hast prepared before y^e Face of all People. Esa. 11.10

(Which thou hast prepared) C. That is to say, which thou hast ordayned or appoynted to be knowen of all men: ac­cording to this saying of the Prophet.

Esa 52.10. The Lord hath reuealed his holy arme in the sight of all the Gētyles, and all the endes of the Earthe haue seene the Saluation of our God.

Therefore by these woordes Simeō geueth vs to vnderstand that Chryste was ordayned of God, that all People might enioy his Grace, and y^t shortely after hee shoulde be exalted on hyghe that hee might bee seene of all men.

And in this woord hee comprehendeth all the Prophesies that haue ben, con­cerning the enlarging of the kingdom of Chryst.

Wherefore if Symeon imbracyng y^e tender Infante in his Armes coulde extend his minde vnto the vtmost ends of the World, that he might acknowe­ledge his Power to bee present euery where, how much better oughte wee to thynke of him at this Day, nowe y^t hee is made the Saluation of y^e Gen­tyles, and hath reuealed himself to the whole world.

A. Chryst therefore is offered vnto all people, that all men may behould him as the only author of Saluation. C. Wherefore they are far oute of the way, which would haue GOD soughte without Chryst, by whom we are dyrected the right way vnto y^e Fa­ther. God is hidden from vs, and is in­uisible: If wee will seeke him, ther is no other way but Chryst: he is y^e marke whych GOD hath appoynted if wee will come vnto him.

32 A Lyght to lighten the Gentyles and the Glory of the People Isra­ell.

E. In this last Verse Symeon decla­reth to what end the Father reuealed Chryst before all People. Namelie to lighten the Gentiles (whych before were in darkenes) and to be the glory of the People Israell. A light to lightē the Gentiles is as much to say, as that he may geue light vnto the Gentiles & expell al darkenesse out of their minds. Also Chryst himselfe testifieth of hym­selfe.

I am the Light of the World, Iohn. 8.12 who so followeth me walketh not in dark­nes, but shall haue light of Lyfe.

And hee compareth darkenesse wyth Light,Good vvorkes not vvro­ught In [...] Chryst are darke­nes. Colo. 3.5 Ephe. 5.3. 1. Cor. 6.9. in the which darkenesse y^e Gen­tiles wer. And whatsoeuer good thing is wrought without Chryst is darke­nes: so is the wisedome of the World, the wisedome of the flesh, and al maner of sinnes of the which the Apostle spea­keth in these Chapters coated in the margent: out of the which places the Interpretation of this place also may be gathered. As by these words also of Chryst himselfe vnto Paule.

I haue appeared vnto thee for thys purpose, to make thee a Minister and a witnes both of those thinges which thou hast seene, and of those thinges in the which I will appere vnto thee, deliuering thee frō the people, and from the Gentiles, vnto whom now I send thee to open theyr Eyes, that they may be tur­ned from Darkenesse to Light and frō the power of Sathan vnto God that they may receiue forgeuenes of Sinnes, Act. 26 16 and Inheritaunce amōg them which are sanctified by faith that is towards mee.

Therefore the Reuelation of the Gen­tiles [Page 104] is theyr illumination and y^e ope­ning of theyr Eyes by which they see, by which they see that they are in the darkenes of sinnes, and that they must flee vnto Chryst for remission of sinns and newnes of life.

Esa. 42.6. R. But this parte of the verse see­meth to bee taken out of the wordes of the prophet speaking of Chryst thus. I haue made thee a light of the Gen­tiles to open the eyes of the blynd & to brynge those oute of Pryson that were bounde, and in darkenes. And a­gayne he saith. It is but a smal thinge that thou art my Seruaunt, to set vp the Kindreds of Iacob, and to restore the Destruction of Israell. Esa. 49.6 For I haue made thee the Lighte of the Gen­tiles, that thou mayst be my health vnto the ende of the World. Also hee sayth. Get thee vp betimes and bee bright O Hyerusalem, for thy Light commeth, and the glory of the Lord is rysen vp vppon thee. Esay. 60.1 The Gentiles shall come to thy light, and Kynges to the bryghtnes that spryngeth out vpon thee.

C. Symeon doth not without cause put a difference betwene Israel and the Gentiles: because by the righte of A­doption the Chyldren of Abrahā were neare vnto God: but the Gentiles with whome God had made no couenaunce were forreiners from the Church.