¶A Harmonie composed and made of three Euangelistes, Matthew, Marke and Luke, with the Commentaries of Iohn Caluine.

ONely Luke doth make a preface to his Gospell, that briefly he may shew the cause wherby he was moued to write. That he speaketh to one man, it seemeth to be absurd: when that rather it was his duetie by open sound of trumpet to call all men together to the fayth. Therefore it seemeth not to be conuenient, that he should dedicate to his Theophi­lus onely, that doctrine which is not proper to one or other, but common for all. Hereof it came to passe, that diuers thought it to be a name ap­pellatiue, and all godly men to be called Theophilos, of louing God: but the Epitheton that is ioyned with it differeth from that opinion. Neyther yet is that absurdity to be feared, which cōstrained them to seeke such re­fuge. Neither doth the doctrine of Paule lesse belong to all men, because that of his Epistles, he directed some to certaine Cities, and some to cer­taine men. And truly if we considered the estate of their times, we should confesse that Luke herein did godly and wisely. There were tyrants rea­dy on euery side, which with feare and terrors would hinder the course of wholsome doctrine. This gaue an occasion or libertie to Sathan and his ministers, to scatter cloudes of errors, which might dimme the pure light. And because that in keeping the puritie of the Gospell, the cōmon sorte were little carefull, and fewe did diligently consider what sathan would deuise, and how much daunger lay hidde in such deceitet. There­fore as euery one did excell other with rare fayth and singular giftes of the holy Ghost, so with greater studie and diligence hee ought to apply himselfe, that he might as much as in him lyeth preserue the doctrine of godlines pure and free from all corruption. Such (as holy layers vppe of bookes, wherein lawes are written) were chosen of GOD, faythfully to [Page 2] deliuer to their posteritie the heauenly doctrine cōmitted to them. Wher­fore Luke doth dedicate his Gospel to Theophilus, that he should faith­fully keepe the same, which things Paule also dooth enioyne and charge his Timothy with 2. Ep. 1. 14. & ca. 3. 14.

1. For as much as many. Hee seemeth to alleage that, as a cause of his writing, which rather should haue withdrawne him from writing. For, it were but a needelesse labour, to writ againe a historie already entreated of by many, if they had done their duetie; Neither doth he charge them with any word, either of deceite, or of negligence, or of any other faulte: Therefore it is as much, as if he should say, he would doe a thing alrea­die done. I answere, although he spareth them that had written bee­fore, yet doth he not throughly allow the labours of all of them. He doth not plainely say, that they haue written of thinges slenderly proo­ued▪ but challenging the certaine knowledge of these thinges vnto him selfe, modestly dooth disable some of them of certaine and vndoubted knowledge. If any do obiect, that if they had erred, hee shoulde haue sharply inueied against them; I answere againe, it may be, that they did a litle offende, and that of an vnaduised zeale, rather then of malice: and therefore, that there was no cause why he should more vehemently haue enforced him selfe against them. And it is credible, that there were cer­taine pamphlets, which were not then so hurtefull: but if they had not beene speedily preuented, they might afterwardes haue more grieuously annoied the faith. But it is worth the labour to note, how GOD, by Luke hath applyed a remedie against those superfluous writinges, and that by his meruailous counsell, he hath brought to passe, that by com­mon consent, all other being reiected, these onely doe keepe their credit, in which his reuerent maiestie most manifestly doth shine. And so much lesse to be borne with is the doting folly of them, which thrust into the world fond and filthy fables, vnder the name of Nichodemus, or any o­ther.

VVee are fully perswaded: The participle, which Luke doth vse, doth signi­fie thinges very well approued and voide of doubt: in the which the old interpreter hath beene ofte deceiued. And by this vnskilfulnesse hee hath left vs diuers excellent places corrupted. Amongst the which is that place of Paule, Rom. 14. 5: VVhere hee commaundeth, that euery man be fully perswaded in his minde: Lest the conscience being tossed with doubtfull opinions, should wauer, and neuer stand sure. Thereof also cō ­meth the nowne Plerophorias, which he corruptly hath translated plenitu­dínem, i. a fulnes, when that it is a certaine and strong perswasion groun­ded of faith, in the which godly mindes doe safely take their rest. And there is, as I sayde, a secrete contrarietie: For he challenging vnto himself the credit of a faithfull witnesse, doth take away the credit from others, that deliuer contraries. This phrase (Inter nos) amongst vs, signifieth as much as apud nos, with vs. But he buildeth faith, as it seemeth, very slender­lie, that buildeth vpon the report of men, which ought to be built vpon the onely word of God, and the ful perswasion and assuraunce of fayth is wrought and sealed by the holy ghost. I answere, that fayth is not sa­tis [...]ied with any testimonies of men; except the auctoritie of God doe hold the chiefest places. Yet, where the inward confirmation of the spirit doth goe before, there may some place be giuen them in the historicall [Page 3] knowledge of thinges. I call that historicall knowledge, which we haue cōceaued either by our own beholding of things don, or by the speach of others. For we may not giue lesse eare to them that are eye witnesses of the manifest workes of God, then wee are to giue credit to experience. Adde this also, that Luke followeth not priuate aucthours, but them that were also ministers of the word: By which commendation he extolleth them aboue the degree of mans auctoritie. For he sheweth, that they vt­tered the Gospell to him, to whom the Lord had committed the offyce of preaching the s [...]me. From hence also ryseth that assured safetie, wher­of he speaketh a litle after, which vnlesse it leane vpon God, may easily by distrubed. It is of great waight and force, that he calleth them mini­sters of the word, of whom he receiued his Gospell. For the faythfull do gather hereof, that against witnesses no exception can be taken (as the Lawyers say) and which it is not lawfull to refuse. Erasmus (who out of Virgill borowed that which he translated to haue beene some part) did not sufficiently weigh, how much the calling of God is to be esteemed, or of what auctoritie the same is. For Luke doth not speake prophanely: but he biddeth vs in the person of his Theophilus to looke vppon the commaundement of Christ, that we may with reuerence heare the sonne of God, speaking vnto vs by his Apostles. If any man had rather take and vse this phrase VVord, for the thing or substaunce, which is Christ, let him vse his own sense. That some doe vnderstand by it Christ, it should please me very well, but that it were forced against the sense of the text, and too farre stretched. It is much, that he saith, they were beholders or eye witnesses. But in that he calleth them ministers, he exempteth them from the common order of men, to that end that our fayth might haue his stay in heauen, and not on earth.

This in summe is Lukes minde, that hauing faythfully engraued in let­ters that which thou hadst learned before with liuely voice, thou migh­test the more safely repose thy selfe in the doctrine which thou haste re­ceiued: whereby it dooth appeare, that God doth euery where prouide, least we depending vpon the doubtfull wordes of men, our faith should fayle, or wauer. VVhereby the vnthankefulnes of the world is so much the lesse excusable, which as it were of purpose rashly desireth strayed and dispearsed rumors: whereby it might be vnconstant, and dooth wilfully forsake so great a benefit of GOD. But let vs hold that excellent diffe­rence, which the Lord hath put betweene them, lest foolish light beliefe doe vaunt it selfe for fayth. In the meane while let vs suffer the world, as it is worthy to be deceiued with the baightes of foolish curiousnes, so to commit and giue ouer it selfe willingly to the deceites and iuglings of Sathan.

3. Assoone as I had searched out perfectly. The olde translation hath (om­nia assecuto) I hauing followed all thinges. The Greeke word is meta­phoricallye deduced from them, whiche treade in others steppes, least ought should escape them. For Luke would declare vnto vs a diligent studie and manner of learning. Euen as Demosthenes vseth the same word, when as he boasteth himselfe to haue bin so diligent in examining the embassage, which he accuseth: saying that he saw al things that were done, as if he him selfe had beene a beholder of them.

Luke very aptly doth begin his Gospell with Iohn Baptist, euen as if hee that should speake of the light of the daye, should beginne with the morning: For like vnto the morning he did goe before the sonne of righ­teousnes, which now was about to rise. Other also make mētion of him, but they describe him executing of his office. But Luke doth purchase authoritie to him not yet borne, when that he declareth the wonders of diuine power euen in his infancie, and sheweth him to bee appoynted of God to be a Prophet, before that men could know what manner of man he should be: And for this purpose he doth it, that with greater reuerence he might be heard, when that he should take vpon him that publike of­fice, to goe forth for the aduauncement of the glory of Christ.

5. In the time of Herod. He was the sonne of Antipater, whō his father did promote euen to the kingdō, for the augmentation of the which, he had so great care, & did with so great diligēce labour, that therfore there was giuē vnto him the surname of Great Certaine do think that he was named heire of Luke, because he was the first forreine king that re [...]gned there, and therefore to be a fitte time for their deliueraunce, beecause that their scepter was now transposed to a straunge nation. But they that so say, doe not very wel vnderstand the prophesie of Iacob: whereas the comming of the, Messias is not simply promised after that the Iewes shalbe depriued of their empyre: But after that the same shoulde be ta­ken [Page 5] away from the tribe of Iuda: neither yet is this the holy Patriarkes minde, that the tribe of Iuda should be depriued of their princely gouer­naunce, before the comming of Christ: But that the rule of the people should be established in that stocke, vntill Christes comming: in whole person, the sure euerlasting continuaunce of the same should be. And although that what time the Machabeyes florished, the tribe of Iuda was brought into a narrow streight, and shortly after Duke Iohn, the last of that stocke was slaine: yet notwithstanding was not that rule altoge­ther extinguished: For yet there remayned the Synedrion, as it were a cho­sen counsell of the stocke and posteritie of Dauid, whose auctoritie was great: And did continue to Herod, who with most horrible slaugh­ter of Iudges, reuenged punishment layde vppon him before: because that he being condemned of murder, was constrained to goe into voluntarie exile, that he might escape the losse of his head. The reigne therefore of Herod, because he was a straunger brake not the scepter of the trybe of Iuda, but because that what residue of renoume soeuer there remai­ned in that stocke, by his theeuish dealing was abolyshed: That the king­ly dignitie fayled long before, and that the rule by litle & litle fel almost downe: that discontinuaunce dooth not repugne with the prophesie of Iacob. For to the outwarde shewe GOD hath promised two diuerse thinges, the throane of Dauid to last for euer: that after it were ouer­throwne, he would repayre the ruines of the same: the power of that kingdome to be euerlasting: and yet notwithstanding a young slyppe should ryse out of the stock of lesse: both the which things ought to be fulfilled.

God did suffer the rule which he had erected in the trybe of Iuda to be kept downe for a season, that the greater might be the diligence of the people, to hope for the kingdome of Christ. VVhen the hope of the faythfull was as it were cutte off by the destruction of that chosen counsell, sodenly the Lorde clearely shone forth. And now this belon­geth to the course of the historie, whilst that the time of this thing be­ing done, was noted. But not rashlye, vnder the name of the king was also noted the miserable state of the tyme, that the Iewes might knowe, that they should turne their eyes vnto the Messyas, if that they assuredly had in estimation the league of God.

Zacharias of the course of Abia. It is knowne by sacred hystorie, that the familyes of the Priestes were deuided by Dauid into certaine orders. In the which thing Dauid attempted nothing against the commaunde­ment of the lawe, GOD did appoynt the priesthoode to Aaron and his Sonnes, the rest of the Leuites he appoynted to lesser offices: In that thing nothing was altered of Dauid: but his deuice was partely to be­ware least any thing should be doone tumultuously among the people: And partely to preuent ambition, and also to bring to passe, that a few should not take all the charge vnto them selues, and the greater parte sitte ydle at home. And in that distribution Abia, the Sonne of Elia­zar possessed the eight place. Zachary therefore was of the priestly stocke, and also of the posteritie of Eleazar, who succeeded his father in the hygh Priestes office. But how Elizabeth, when that she was of the daughters of Aaron could be cosine to Mary, I will shewe in his place. [Page 6] And Luke dooth mention the stocke of Elizabeth for honours sake: for it was lawefull for Zachary, according to the lawe, to take vnto him to wife, a daughter of a Leuite, of the common sort: Of this equall wed­lock therfore it doth appeare, that this man was not despisedin his degree.

6. Both were iust before God. A right and good testimonie doth he giue vnto them, not onely that they behaued them selues holily and vprightly before men, but they were accounted iuste before GOD. And also Luke doth briefly define that iustice. That they walked in the commaunde­mentes of the Lorde, both are diligently to be noted. For although that to this end Zachary and Elizabeth are praised, that we might knowe that the lantern, which bare light before the Sonne of God was not cho­sen out of an vnknowne stocke, but out of a most famous holy place: yet notwithstanding vnder their examples there is shewed to vs a rule of lyuing godly and righteously. Therefore in framing of a mans lyfe well, this is chiefest: that we should endeuour our selues to be approued, before god. And we know a sincere heart & pure conscience, chiefly to be required of him. Therfore an ouerthwart order it is, if any man litle estee­ming the vprightnesse of his heart, should only frame his outward life in obedience of the lawe. For it is to be kept in memorie, that God, (to whome we are commaunded to haue regarde) looketh not vpon the out­ward visor of workes, but especially the heart. Furthermore, in the se­conde place let obedience be added: that is, let not any man frame vnto him selfe, without the word of GOD, a newe kinde of righteousnesse, which shall please him: but let vs suffer our selues to be ruled by the po­wer of God. For neither is this definition to be neglected, those to bee righteous, which frame their life after the preceptes of the lawe, in the which it is agreed; all faigned worshippings to bee nothing regarded with God; and the course of mans life to bee wandring and erronious, assoone as it shall departe from his lawe. Betweene preceptes and iu­stifyinges there is this difference, that the latter name is properlye refer­red to the exercises of godlynesse, and diuine worshippinges: the first is more vniuersall; and it dooth aswell pertaine to the woorshippe of God, as to the duetie of charitie. For hukim which with the Hebrewes doth signifie statutes or decrees, the Greeke interpreter hath translated in­stifications. hukim commonly in holye scripture dooth signifie ceremo­nies, in the which the people exercised them selues in, worshipping of God, and confession of fayth. And although that hypocrites in that poynt are meruailous curious and exquisite; yet they haue nothing like with Zacharyas and Elizabeth.

For sincore woorshippers of GOD, as those two were, doe not gree­dily snatch vnto them naked and vaine ceremonies, but being bente vppon the trueth▪ they spirituallye obserue them. But leawde and coun­terfeite menne, although they dayly wearle them selues in outwarde ceremonies: yet beecause they doe not obserue them, as they were commaunded of the Lorde, they doe nothing but lose their labour. Chiefely in these two woordes Luke dooth comprehende the whole law. But if Zachary and Elizabeth were vnblamable, as concerning the keeping of the law, they had no neede of Christ: For the ful obseruing of the law doth bring with it life, and where there is no transgression▪ the [Page 7] arrained state doth cease. I answere, that these reportes of praise, where­withall these children of God royally are adorned, are to be taken with some exception. For it is expedient to cōsider diligently, how God should deale with them, euen according to his couenaunt, which he made with them, whereof the chiefest poynt is free reconciliation▪ and dayly forgiue­nes, whereby he pardoneth them their offences▪ [...]ust and vnreprouable therefore are they thought, because that all their life doth witnesse them to be auowed to righteousnesse, the feare of GOD to reigne in them, while there is a certaine example of godlynes. But when their godly en­deuour did farre differ from perfection, it could not please God, without forgiuenes and mercy: VVherefore the iustice which is praysed in them, dependeth vppon the free mercie of God. VVhereby it commeth to passe, that he accounteth not what unrighteousnes sooner remaineth in them. So it is necessary to vnderstand what soeuer is found in scripture of the righteousnes of men, that it ouerthrow not forgiuenes of sinnes, to the which it leaneth no otherwise, then the building to the foundati­on. They that say that Zachary and Elizabeth were simply iust by faith, because that they freely pleased God by the mediatour, doe wrieth Luk [...] wordes into a contrary sense. As concerning the matter it selfe, they nei­ther say nothing, nor yet all. I graunt the righteousnes which is ascribed to them, ought not to be imputed to the desert of woorkes, but to the loue of Christ. The Lord yet notwithstanding, because he imputed not sinne vnto them, hath thought their holy life, although vnperfect, to bee worthy the title of iust. The foolishnes of the Papistes will easily be re­felled: For they lay this, which is attributed to Zachary against the iu­stice of faith: the which, as it is certaine to proceede from the same: so ought it to be made subiect and brought vnder to the same: or as they commonly say, to be brought into a ranke vnder, to auoyde contention between them. And that which they so paint in respect of that one word is fryuolous. They say the commaundementes of the lawe are iustifi­cations, therefore that they iustifie vs. As though we denied true iustice to be taught in the lawe, or that we should say, the fault to be in the do­ctrine, because it doth not iustifie: and that rather the cause is not in our weake flesh. Therefore that a hundred times I may graunt lyfe to bee contained in the precepts of the law: yet notwithstanding nothing ther­by shal come vnto men, which by nature are altogether turned away frō the same. And now being borne againe by the spirit of GOD, yet not­withstanding they are farre from the pure obseruation of the same: Al­beit, as I shewed of late, it is a faint and a vaine cauillation about the word, whē it signifieth nothing els, thē statutes & appointed ceremonies.

7. And they had no childe. It was appoynted by the singular prouidence of God,Gen. 18. 10 that Iohn should be borne contrary to the common and accusto­med order of nature. The same thing also was done in Isaac, in the which God determined to shew a token of his loue, not often seene, and worthy of remēbraunce. Elizabeth was barren, euē in the flower of her age. And old age doth finish childbearing, euen in fruitful womē: therefore in these two lettes a duble miracle of diuine power doth appear, and that to this ende, that the Lorde woulde witnesse that prophet to be sent of him, as it w [...]re, with stretched hande from heauen. And a mortall man was he borne of earthlye parents: but a meane aboue nature, (if I maye [Page 8] so saye) no otherwise commended him, then if he had fallen from hea­uen.

9. According to the custome of the Priestes office. The law did commaund to burne incense twise daylye: that is to witte, in the morning, and in the euening. That the Priestes had their order disposed amonge them, that Dauid did appoynt euen as we haue saide before. There­fore the lawe of GOD dooth especially commaunde that, which here is sayde of incense. The other thinges came from Dauid, that euerie family shoulde haue their course: notwithstanding Dauid did appoynt nothing, but out of the commaundement of the lawe. For he onely did shewe the way, whereby they all might fulfill their charge enioyned them of God.

The name of the Temple here is taken for the holy place, that therefore is to be noted, because that sometyme it signifieth the Poarch. It is saide that Zachary went into the Temple, into the which it is not lawefull for any to goe, but for the Priestes. Therefore Luke dooth saye, the people stoode a farre off, betweene whom and the Altar of incense was a great distaunce. For betweene them was the altar, where-vppon the sacrifice of beastes were offered. And it is to be noted, that Luke dooth saye, before God. For as ofte as the Prieste did enter into the holy place, he did goe as it were into the sight of God, that he might be a mediatour betweene him and the people. For the Lorde woulde haue this thing testified vnto his people, that the entraunce into heauen was not open to any mortall men, except the priest did goe before. Nay, how long soeuer men liue here vppon earth, they cannot come to the heauenly throane, that they may finde fauour there, but in the per­son of the mediatour. Therefore when there were manye Priestes, it was not lawfull for two of them together to execute the solemne of­fice of intercession for the people: but therefore were they doulded in­to companies, that one onely should enter into the sanctuarie: and ther­fore there was but one Priest at once.

Furthermore hyther belonged that sweete perfume, that the fayth­full might bee admonished, that the odor of their prayers ascended not into heauen, but by the sacrifice of the mediatour. And it is to bee sought out of the Epistle to the Hebrewes, how these figures shall agree to vs.

12. Zacharyas was troubled. Although that therefore GOD doth not appeare vnto his seruauntes, that he should feare them: yet it is profita­ble, yea and necessarie for them to be mooued with feare, that they being dismayed with them selues, might learne to yeelde iust honour to GOD. Neyther dooth Luke onely shew Zacharias to haue beene troubled: But he addeth, a feare fell vpon him. VVherby he declareth him to haue bin so dismayed, that hee was subdued to feare. Neyther dooth feare of the presence of God so much strike men, that it should instruct them to re­uerence, but that it might humble the pride of the fleshe, the which is so hautie, that they will neuer submitte them selues to GOD, vnlesse they be violently driuen to it. VVherof also we doe gather, that men one­ly in the absence of GOD, (that is, when they hide them selues from his sight) are proude, and slatter them selues. For if they had God as a [Page 9] iudge before their eyes, it should be necessarie for them to fall down [...] flatte.

And if that this did befall to Zacharyas (to whom the praise of righ­teousnesse was giuen) at the beholding of an Angell, which is but a sparke of diuine light: what shall become of vs wretches, if that the ma­iestie of God should bring vs to his shining brightnes? And now by the example of holy fathers we are taught, that no other are moued with the liuely feeling of the diuine presence, but they that quake and trem­ble at his sight, and also that they are foolish and dull, which doe heare him without feare.

Feare not Zacharias. It is to be noted, that the glory of GOD is so fear­full to the godlye, that they are not altogether deuoured of feare: but onelye they are throwne downe from their vaine boldenesse, that they might humbly looke vppon him. Assoone therefore as GOD hath vanquished the pride of the flesh in his faythfull, with his outstretched hande, he rayseth them vppe againe. Hee dealeth otherwise with the reprobate. For às oft as they are drawen to the iudgement seate of God meere desperation ouerwhelmeth them. And God doth giue againe this, as a iust rewarde vnto their vaine pleasures, in the which they haue made them selues dronken to wantonnes of sinning. VVherefore this comfort is to bee imbraced of vs, in that the Angell dooth vppholde Zachary, that it is not to be feared, where God is present with vs. For they deceyue them selues much, who, that they might enioy peace, doe hyde them from the face of GOD, seeing wee shoulde seeke peace at him.

Thy prayer is hearde. Zachary might seeme to haue doone amysse, and contrary to the trade of his office, if he entring into the holy place in the name of all the people, as a priuate man shoulde pray for the obtay­ning of ofspring. For the prieste taking vppon him to bee a common person, should be as it were forgetfull of him selfe, and should praye for the common safegarde of the congregation. If wee shall saye, that it was not inconuenient, that Zacharias hauing perfourmed his chiefest parte of prayer, should then secondly haue some priuate consideration of him selfe, it were not an vnapt answere. But it is scarse probable, that Zachary shoulde then haue prayed for the obtayning of a Sonne, whereof he was past hope by the olde age of his wife. Neither is there any certaine moment of tyme gathered of the woordes of the Angell. VVherefore simply I interpreet, that his desire was nowe heard, which long beefore he had powred out before GOD. Furthermore, the de­sire of hauing ofspring (so there be no excesse) is godly and holy, as may be gathered out of scripture, which esteemeth this not in the last place [...] ­mong the blessings of God.

Thou shalt call his name.. The name of Baptist I thinke was giuen vn­to him, to declare the effecte of his office: [...], For the whiche the Greekes say Iohn, with the Hebrewes doth signifie the grace of God. But manye thinke the Sonne of Zachary so to bee called, as beelo­ued of God. I doe not thinke that fauour here to bee commended, which god thought him priuatly to be worthy of: but that which his mes­sage was about to bring to al men. The time doth encrease the authoritie [Page 10] and estimation of his name: because that before he was borne, God im­printed in him a signe of his loue.

14. Thou shalt haue ioye. The Angell dooth signifie greater ioy, then that Zachary as could comprehende, of his new ofspring: For he decla­red, that hee shoulde haue such a sonne, as he durst not wish for: And streight wayes hee goeth further, that that ioye shoulde not be priuate, whereof the onelye parentes shoulde take their delectation, or that it might keepe it selfe in priuate houses, but shoulde bee common also to straungers, to whome the profitte of his natiuitie shoulde bee declared. Therefore it is like, as if the Angell had sayde; not a sonne to haue beene borne alone to Zacharias, but a teacher and a prophet to all people.

The Papistes abused this place, that they might bring in a prophane custome, in celebrating the birth day of Iohn. I let passe this, that they woorshippe this day too much contrary to all good order, with daun­singes, leapings, and all kinde of lasciuiousnesse, with libertie of banket­ting, which order they faigne to bee sacred vnto them: and that they suffer them selues in that celebration to bee deluded with magicall artes, and deuylish deuises, no otherwise then as in the ceremonies of Ce­res.

At this present it shall be sufficient for mee briefly to declare the An­gelles woordes to haue beene wrested of them vnwisely, to the annuall celebrating of his byrth day: when the Angell simplye did commende the ioy which should come to all godly men, by the fruit of his doctrine: For they reioyced for a prophet to be borne vnto them, by whose mini­sterie they were brought in hope of saluation.

15. For he shall be great. Hee confirmeth that which he sayde of ioy: because that Iohn was appoynted to a thing great, and vnaccustomed: Neither yet are the vertues wherein hee did excell so much, here pray­sed, as the greatnesse and excellencie of his office is extolled. Lyke as Christe, when he affirmeth him to bee the chiefest among the children of women, he hath not respect so much to the holynesse of his life, as to his ministerie.Mat. 11. 11. That which streight wayes after followeth: Hee shall [Page 11] neither drinke wine nor strong drinke, is not so to bee vnderstoode, as though it were an especial vertue of Iohn, to be a refrayner frō wine: but because that by that especiall marke, God would note his seruaunt, whereby the worlde might know an euerlasting Nazarite. The priests also refrayned from wine and strong drinke, when they supplyed their courses in the temple. The same abstinence was prescribed to the Naza­rites,Num. 6. 3 vntill their vow were fulfilled. And GOD would shewe by a no­table token, that Iohn in all his life was a Nazarite, dedicate vnto him, as we read also the same of Sampson. But vnder this colour there is not to be faigned a woorshipping of GOD, in abstinence from wine, as Apes,Iud. 13. 5 that with ambition will followe whatsoeuer they may perceiue of their fathers deedes. Onely let all men haue temperaunce in estima­tion: they that finde hurte in drinking of wine, let them willinglye ab­staine: they that lacke, let them take the want of it in good parte. For that which pertayneth to the name of Sicera, I willingly agree to their iudgement, which shed with the Hebrewes doe thinke to be called euery kind of made wine.

Hee shall be filled with the holy Ghost. This more inwarde note, where­withall the Angell saieth Iohn shall be signed, was farre excellenter, then the outwarde and visible signe. In these woordes I thinke nothing els to be noted, then his apparaunt towardnesse, which might shew a hope of his excellencie to come. Further, I saye not such towardnesse, as is also in prophane men, but such as might accorde to the greatnes of his office.

The sense therefore is that the power and grace of the spirite shoulde not then onely shewe it selfe in him, when that hee should aspyre to his office: but that euen from his mothers wombe hee shoulde excell in the giftes of the spirite, which as certaine signes shoulde testifie what hee should be; For from his mothers wombe▪ is as much to say, as from his first infancie. I graunt truely the power of the spirite to haue wrought in Iohn, when he was yet included in his mothers wombe. But in my iudgement the Angell here meant an other thing, that Iohn being yet an infant, should be brought as it were into the theatre with a singular commendation of the grace of God: of the fulnesse it is not meete, that we should more subtilly dispute, or rather triffle with sophisters.

For the scripture doth by this name signifie no other thing,Ioh. 1. 6. then the excellent,1. Cor. 12▪ 11. and not common aboundaunce of the giftes of the spirite. To Christ alone we knowe the spirite to haue beene giuen without mea­sure, that wee might all drawe of his fulnesse:Eph. 4. 7. and to be giuen to other by a certaine measure. But they that aboue our common capacitie are endued with more plentifull grace, are sayde to beefull of the holye Ghoste.

But as the larger power of the spirite was an extraordinarie gyfte of GOD in Iohn: so it is to bee noted the spirite not to bee beesto­wed vppon all menne by and by in theyr▪ infancle, but when it shall please GOD.

Iohn from the wombe did beare the token of his dignitie to come, Saule beeing yet but a Sheaphearde, did beere no kingely shewe, yet [Page 12] at length hee beeing chosen king, was sodainely chaunged into a newe man.

By this example therefore let vs learne, that the free woorking of the spirite is free in menne from the firste infancie, to the laste poynte of age.

16. And manye of the children of Israell. In these wordes he declareth a detestable de [...]ision, which then was in the Church. For it was ne­cessarye to haue such Apostles, in whome conuersion to GOD might haue some place.

And truelye there was so much corruption of doctrine, so much de­prauing of manners, such a confuse gouernment, that it myght bee accounted a myracle, to finde a fewe to persiste in godlynesse. If such exceeding dissention was in the olde Church, there is no cause, that the Papistes shoulde with a vayne cloake defende theyr superstions, as if it were impossyble the Church should erre: For because that vnder this name they doe vnderstande not the true and electe Sonnes of GOD, but the companye of the wicked.

But wee see more heere to bee attrybuted to Iohn, then shoulde a­gree to manne. For when conuersion vnto GOD doth renewe in menne a spirituall lyfe, it is not onelye the proper woorke of God, but it dooth excell euen the creation of menne. Therefore by this meanes the ministers maye seeme to bee equall with God, yea, and to bee preferred in as much as hee is creator, seeing it is more to bee borne agayne into a heauenlye lyfe, then to be borne mortall men vp­on the earth.

The answere is easie: For the Lorde, when hee attributeth such praise to his outwarde doctrine, he doth not seperate the same from the secret po­wer of his spirite. For, because God chuseth men vnto him for ministers, whose ayde hee vseth in buylding of his Church, together by them hee worketh with the secret power of his spirite, that their labour might be effectuall and fruitfull, as oft as the scripture commendeth this efficacie in the ministerie of men, let vs learne to yeelde the thing receiued to the grace of the spirite, [...]. Cor. 3. 6. without the which mans voyce to no effecte should be spread abroad in the ayre. So Paule, while hee reioyseth himselfe to bee the minister of the spirite, challengeth nothing aparte vnto him­selfe, as though with his voyce he should pierce the heartes of men, but he declareth in his ministerie the power and grace of the spirite. These sayinges are worthy to be noted: For Sathan very artificially worketh to diminishe the effect of doctrine, that hee might weaken the grace of the spirite ioyned to it. I graunt that externall preaching separately by it selfe can doe nothing, but because it is an instrument of diuine power for our saluation, and an effectuall instrument by grace of the spirite: let not vs seperate those thinges which GOD hath ioyned. But that the glo­ry of conuersion and of fayth, may remaine whole towardes one GOD. The scripture doth admonish vs oftentimes, ministers through themselues to be nothing, but then he compareth them with God, least any man ta­king the honour from God, should bestow it amisse on them.

In summe, the minister is sayd to turne them, whom God doth con­uert, through the work of his minister. For he is nothing but the hand of [Page 13] God, and in this place both are expressed very well, now of the effect of doctrine there is enough spoken. That the same is not in the appoint­ment or hand of the minister to conuert men vnto God, of this we ga­ther because that Iohn did not conuert al commonly to God: (the which thing without doubt he would haue done, if all thinges had beene giuen him that he desired) but he turned them onely, whom it pleased God ef­fectually to call. In conclusion, [...]he same is taught here of the Angell, which Paule taught to the Romanes:Rom. 10. 17. Fayth commeth of hearing, but by fayth none are lightned, but they to whome the Lorde hath inwardly reuealed his arme.

17. Hee shall goe before him. In these wordes he defineth what the of­fice of Iohn should be, & by this note he distinguisheth him from the rest of the Prophetes, to whom a peculyar and proper message was comman­ded, when that Iohn for this thing onely was sent, that he might goe be­fore Christ, as an offycer before a king. So the Lord speaketh by Ma­lachy. Behold, I send my Angell, which shall prepare my way before me. In summe,Mal. 3. 1. to no other poynt belonged the calling of Iohn, but to prepare an audience for Christ, and to get him disciples. And in that no expresse mention is here made of Christ, but that the Angell maketh Iohn a fore­walker or standert bearer of the eternall God: hereof the eternall diui­nitie of Christ is gathered.

VVith the spirite and power of Elyas. The spirite and power I take for the power or excellency of the spirite, wherewithall Elyas was endued. For neither must we inuent the dreame of Pythagoras; that the soule of the Prophet should goe into the body of Iohn: But that spirit of God, which wrought mightily in Elyas, should after exercise like power and effect in the Baptist: But the latter name is added expositiuely, to expresse the kinde of grace, wherein Elyas most did excell: namely, that he being fur­nished with heauenly power, might merueilously restore the decaied wor­shippe of God: For such repairing passed the power of man. Now that which is begunne of Iohn was no lesse meruellous, wherfore it is no mer­uell, if it behooued him to be adorned with the same gift.

That he may turne the hearts of the fathers. Here the Angell doth note what especiall similitude Iohn had with Elyas. Therefore he saith he was sent that he might gather people dispearsed into vnitie of fayth: for the tur­ning of fathers to sonnes, is a reduction from discord to loue. Whereof it followeth that there was a certaine breach, the which might cutte, or as it were rend the people. VVe know in the time of Ellas what a horryble defection of the people there was, how shamefully they were degenerate from their fathers, they were so deuided, that they could be nothing lesse thought, then the sonnes of Abraham. Elyas brought them againe into a holy consent. Such a gathering together of fathers with children there beganne to be by Iohn▪ the which Christ at length finished: wherefore Malachy when he speaketh of bringing againe, dooth signifie that the state of the Church should be so deuided (when the other Elyas should come) as it is suffyciently knowne by histor [...]es, [...]o ha [...]e beene then, and shall more apparantly be seene in their places. The doctrine of the scrip­ture was polluted by innumerable lyes, the worshipping of God was cor­rupt with more then grosse superstitions, religiō was deuided into diuers sectes. The priestes openly wicked and Epicures, the common people [Page 14] it selfe was drowned in wickednesse. Furthermore nothing was sounde. That is sayde here, the heartes of fathers to children, it is vnproper. For it behooueth rather to conuert the sonnes, which were truce breakers, and had gone from the right faith of fathers. But although the Euan­geliste dooth not so warily expresse the order, yet the sense is not ob­scure, that GOD to bring to passe, by the worke of Iohn, that they a­gaine should growe together into holy concorde, which first were de­uided amongst them selues: Eyther part is had of the Prophet, which notwithstanding meant nothing else then to signifie mutuall agreement. But because that oftentimes men so conspire among themselues, that some shoulde more alienate some from GOD: the Angell doth there­withall define, what manner of conuersion it shoulde bee, which hee doth promise: yea such as should call the disobedient to the wisdome of the righteous. That therefore is to be noted, that wee knitte not our selues fast with the wicked, vnder the false cloake of concord. Because the name of peace is goodly▪ and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes, to procure vs enuie: as though that we (which endeuour to call the world from disloyall reuolting to Christ) were the aucthours of discorde. But by this text, their foolishnes is very well refelled: because the Angell doth shew the manner of true and lawfull conuersion, he maketh the stay and bande of it to be the wisdome of the righteous. Accursed therefore be that peace and vnitie, wherein men agree amongst themselues against GOD. Furthermore, it is not to be doubted, but that fayth is vnderstoode by the wisdome of righteous men, as of the contrary, the vnfaythful are cal­led disobedient.

Truelye an excellent testimonie of fayth, whereby wee learne, that we then are wise to saluation, when wee are obedient to the woord of God. The worlde also hath his wisdome, but corrupt, and therefore deadlye: and which is condemned of vanitie. Although the Angell signifieth ouerthwartly shadowed wisdome, wicked and accursed before God, wherein the sonnes of this world please them selues. Nowe wee vnderstand men so to be reconciled amongst them selues, that chieflye they might come againe in fauour with god. That which streight waies followeth of making ready a people, prepared for the Lord, doth agree with that parte, that Iohn should be the tryer of Christe, that he might walke before his face, for the end of his preaching was to make the peo­ple diligent to heare the doctrine of Christe. Although the participle Ka­teske [...]smenon doth not so much signifie perfection with the Greekes, as the fourme and aptnesse, whereby thinges are made fitte for their vse. The which signification shall not ill agree with this place, that Iohn was sent to prepare and frame that people for Christe, which otherwise being rude and vnpolyshed, woulde neuer shew it self easie to be taught.

18. Then Zacharias sayde vnto the Angell. Here foloweth the infidelitie of Zacharyas, and the punishment which the Lord layde vppon his vnfaith­fulnes. He prayed for the obtaining of ofspring: now, when it is promi­sed, as forgetfull of his vowes and fayth, he distrusteth: Albeit at the first blush it might seeme a harde thing, that with his answere God shoulde so grieuously be offended. He obiecteth his olde age: euen so did Abra­ham,Rom. 4. 19. whose fayth yet is so much praised, that Paule should say, his body which now was dead, was not considered. Nor the vnfruitefull wombe of Sara: but simply that he reposed himselfe in the trueth and the power of God. Zachary doth aske how, or by what argument he may bee the more assured. And Gedeon was not reprehended, though that twise hee required a signe: And also a litle after there is the like exception giuen of Mary:Iud. 6. 17 How shall this thing be, when I know not man? The which notwithstanding the Angell dooth dissemble as if there were no faulte in her: how commeth it then, that the Lord shoulde so seuerely chasten Zacharyas, as guiltie of most grieuous sinne? Verily I graunt, if the wordes onely should be looked on, eyther that they did all offend a like or Zachary not to haue offended at all. But when it is conueniēt to iudge the dooinges and sayings of men, according to the affection of the heart, it is rather to be stoode to the iudgement of God, to whome the priuye secrete places of the heart are open. The Lord without doubt dooth see something worse in Zachary, then his wordes doe shew: And therefore the Lord waxed angry with him, that by distrust he should put away his promised fauour to him. It is not our dutie to prescribe a law for God, but let it be free for him to punish that in one, which offence he doth pardon in others. But it doth easily appeare, that the cause of Zacharye differed from the cause of Abraham,Gen. 1.7. 17. & 18. 10. Gedeon, or Mary. That in words is not di­scerned. The knowledge therfore is to be left to god, whose eies do pearse euen to the fountaine of the hart. So God discerned betweene the saugh­ter of Sara & of Abraham when notwithst [...]ding▪ the one differed not in likenes from the other. Furthermore, the cause of distrust in Zacharyas, was, that he staying in the order of nature, did attribute lesse to the power of God, then was meete. For ouer straightly & sparingly do they think of the works of God, which beleeue not him to be able to do more, thē ac­cording to nature is credible, as though his hand were subiect to our sēce, or included in earthly meanes; but it is the propertie of fayth much more to beleeue, then the reason of the flesh could say might come to passe. Zacharias doubted not, whether it were the voyce of God, or no: But when he was ouermuch bent vpō the world, an ouerthwart doubting crept in­to his mind, whether that should come to passe, that he heard or no. And in that thing he did no smal iniury to god: for it were as much, as if he should dispute whether god might be accounted true or no, whō he surely knew had spokē it, which was sufficient▪ although it is to be known Zacharias [Page 16] not to haue beene so vnbeleeuing, that altogether hee shoulde shrinke from faith. For there is a generall faith, which dooth take hold of the promise of eternall saluation, and the testimonie of free adoption. And euen as after God hath once receiued vs into fauour, he specially promi­seth many thinges that he will feede, that he will take vs out of perilles, he will be a defender of our innocencie, and preserue our life: so there is a perticular fayth, which answereth to euery such promises. Therefore sometime it may be, that some man trusting in God of forgiuenes of sins, and of saluation, yet in some point should wauer: for either he shoulde feare too much in the daunger of death, or be too much carefull for dai­ly sustenaunce, or ouer doubtfull in his counsailes. Such was the incredu­litie of Zachary, because that he hauing the roote and foundatiō of faith, did onely stick in this one poynt, whether God would giue him a sonne. VVherefore let vs know, that they doe not by and by fall and departe from the fayth, when their infirmities in some particular affaires doe di­sturbe or moue thē, nor faith to faile at the roote, as oft as the boughes doe shake at diuerse inuasions or blastes. Graunt that Zachary meant no­thing lesse then to call to triall the assurance of the diuine promise. But when that generally he was perswaded God to be true, he was drawen by stelth into a shrewd estate, by the crafte and deceites of Sathan. So much the rather it becommeth vs to be ready bent to watching day and night. For which of vs shall be sure from the deceites of Sathan, into the which we see a man of singular holynes to haue fallen, who diligently in al his life tooke heede to himself?

19. In am Gabryell. I these words the Angell doth shew, that the cre­dit was taken not from him, but from God, of whome he was sent, and whose message he brought: and therefore he reproueth Zachary, that he was disobedient against God. To stand before God, signifieth as much us to be readie at commaundement: as if he shoulde say, that he was no mortal man, but a heauēly spirit, neither rashly to haue come, but as it bec [...] the minister of God, faithfully to fulfill his office: whereof it followeth, that God, the authour of the promise is vnworthily hurt, and despised in the person of his messenger.Luke. 10. 16. To that purpose tēdeth the saying of Christ, He that doth despise you, despiseth me. For although the preaching of the Gospell is not by Angels, brought vnto vs from heauen: yet because GOD dooth, witnesse by so many miracles the same to proceede from him, and Christ the prince and chiefe of Angels publyshed the same once with his own mouth, that he might sanctifie and establish the same for euer, no lesse maiestie ought to persist in it, then if al the Angelles open­ly crying from heauen should witnesse the same. Nay, the Apostle in his Epistle to the Hebrewes, not being satisfied to say, that the voyce of the Gospell, which is sounded out by the voyce of men, is equall to the lawe giuen by Angelles: but dooth gather his argument from the lesser to the [...]r [...]ater:Heb. 10. 28 & 12. 25. If the word (saith he) brought by Angelles being reiected, was not without punishment, much lesse shal they escape reuenge, which this day despise the voyce of Christ, who can strike the heauen and earth. Let vs therefore learne to perfourme obedience of fayth to GOD, the which he doth more account then all sacrifices.

Gabryell doth signifie might or strength, or the gouernaunce of God, and this name was giuen to the Angel for our sake, that we might learne [Page 17] to attribute nothing as proper to Angels, when that what vertue soeuer they haue is diuine, and of God. The Participle Paresteces is of the pre­ter tence: but in such wordes it is very well knowne, the preter tence to be put in the place of the present tence, especially where continual ac­tion is signified.

Furthermore, the Angell, as it was lately saide, doth affirme in those wordes, him selfe to be the perpetuall messenger of God. That phrase of shewing good tidinges dooth amplifie the fault of Zachary, that he should be vngratefull to God, promising him gently a thing ioyfull, and to be wished for of all.

20. And beholde, thou shalt be dumbe. This kinde of punishment was like to be layde on Zachary, that hee being dumbe might loke for the comming of the promise, the which when hee ought to haue hearde it with silence, he as it were brake it off with grieuous repyning murmu­ring. Fayth keepeth silence, that it may be attentiue to the woorde of GOD. Furthermore, it hath also the courses of speaking: That it may answere Amen, according to that of Osee. 2. 23. I will say to them, you are my people: And they shall saye to mee, thou art our GOD. And because that Zachary answered rashly to the word of God; this fauour was not graunted to him, that streightwayes he should breake forth in­to giuing of thankes: but the vse of his tongue, which was ouer hastie was taken from him, for a time: Yet notwithstanding God doth gent­lye mittigate his paine. First, because hee dooth ende the same in tenne monethes: then that he suffered Zachary not to be depriued of that benefit, whereof he was vnworthy. He vseth the same gentlenesse dayly towardes vs. For as our fayth is small, and we obiect many im­pedimentes, it is needefull that the trueth of GOD, by some meanes shoulde breake out, that it might continue his course towardes vs. That is the meaning of the Angell, when accusing Zachary of vnbeleefe, he doth yet pronounce, that thing should be finished, which Zachary did not beleeue: Therefore Zachary is not a litle cheered, when he heareth that his fayth is not ouerthrowne of God, by reason of his faulte: but that at length it should appeare victorious. And sometime it commeth to passe, that the Lord doth perfourme and fulfill that, which was pro­mised to vnbeleeuers, how much soeuer they resist: of the which thing we haue an example worthy of remembraunce, in king Achaz: who when he forsooke his promised safegarde,Isai 7. 11 was yet deliuered from his e­nimies. But that tended not to his profit, but for the saluation of the chosen people. There is an other thing in Zachery to be considered, to whom the Lord doth so forgiue the lacke of fayth, that therewithall hee yet correcteth it.

21. And the people waited. Luke declareth that the people also was a Witnesse of this visiō. Zachary, taryed longer in the temple then the wont was: Hereon suspition grewe, some vnaccustomed thing to haue be­falne to him: he being come out, by gestures and signes dooth shew, that hee is become dumbe. And it is credible, that some tokens of feare re­mayned in his countenaunce, whereby they gather that God had appea­red to him. And there were in that age few or no visions: but the people did remember that they had beene common before in their fathers time. VVherefore not without cause did they iudge of these manifest signes. For it was not cōmon, that sodenly without sicknes he should be dumb: And that after longer delay then neede was, he should come so amased out of the temple. Furthermore, the name of the temple, as we now said, i [...] vsed for the holy place, where the altar of inconse was: from thence the Sacrifice being finished, the priests were woont to goe into their porche, and thence they blessed the people.

23. VVhen the dayes were fulfilled. Luke doth put the word Liturgian for the executing of the office, which did goe by course in order to euery one, euen as we haue said. That it is said, that Zachary returned to his house, the time of his charg being past: hereout we gather the priests so long as they were in their courses did refrain frō their houses,1. Reg. 6. 5 that they might al­together be giuen and fixed to the seruice of God. For this purpose there were Galeries made in the sides of the temple in the which they had chā ­bers. The law did not forbid the priest from his own house: but that it restrained them from touching of their wiues,1. Sam. 21. 4 when they should eat the holy bread:Leui. 10. 9 It is probable, that when Many with smal reuerence did han­dle the holy things, this remedie was inuented, that they being remoued from all allurements, might keepe them selues cleane & free from all pol­lution: Neyther was the lying with their wiues onely forbidden then, but also the drinking of wine and strong drink. Therefore when the order of their diet was chaunged, it was profitable not to depart from the tē ­ple, that the sight of the place might teach them to seeke and esteeme of puritie, euen as it was appointed of the lord. It was also profitable that al occasion of wantonnesse should therby be taken away, that with more diligence they might apply their charge. The Papistes this day vnder this pretence doe defend their tyrranous law of vnmarried life: For thus they reason, seeing the priests in times past were commanded to abstain from their wiues, when they were busied in holy affaires: now worthily may perpetuall continence be required of our priestes, which not by course of times, but daily, doe sacrifice: Chiefly, for that the dignitie of holy rites is farre more excellent, then vnder the law. But I would knowe, why they [Page 19] doe not also abstaine from wine and strong drinke. For neyther, is it lawfull to separate those commaundements, which God hath ioyned that onely halfe should be obserued, and the other part neglected. The com­p [...]nie with their wiues is not so expressly forbidden,Eze [...]. 24. 20 as the drinking of wine. If vnder the colour of the law, the Pope doth inioyne to his priests single life, why doth he permit them wine?. Nay, by this reason he ought to shutte vp his priestes in some innermost roomes of his Temples, that they being shutte in prisons, might passe all their life without the fellow­ship of women and people. Now we see plainely they wickedly pretende the law of God, from which they depart: But notwithstanding a ful an­swere dependeth of the difference of the law and the Gospell. The priest did place him selfe before God, to purge awaye the sinnes of the people, that he might be as it were a mediatour of God and men: it behooued him, vpon whom that office was layd, to haue some note, whereby he be­ing exempted from the common order of men, might be knowne as the figure of the true mediatour. For this purpose were appointed the holye garments and annoynting: Now in the publike ministers and pastors of the Church there is no such like thing, I speake of the ministers, which Christ instituted to feede his flock, not of those which the Pope maketh, rather butchers to sacrifice Christ, then priestes. VVherefore let vs repose our selues in that sentence of the holy Ghoste,Heb. 13. 4 which pronounceth that matrimonie is honourable in all men.

24. Shee hidde herselfe. This seemeth to bee absurd, as though that shee should be ashamed of diuine blessing. Some thinke, that the thing bee­ing yet doubtfull, shee durst not come abroad, least that shee should make her selfe a laughingstocke, if her opinion should be made frustrate, which shee had conceaued. And I doe so accompt of the promise made, that shee was assured it should come to passe. For when shee perceaued such grieuous punishment to be layde vppon her husband, for the vnadui­sed fall of his tongue, howe could shee fiue monethes space nourish such doubt in her heart: and her woordes doe plainely declare that her hope was not wauering, or doubtfull: For when shee saieth, the Lorde hath doone it, shee wisely and without feare declareth the Lordes known fa­uour.

There might be two causes of her hiding. First, that the miracle of God should not be layde open to the diuers speaches of men, beefore it should apparauntly be knowne. For it is the custome of the worlde to speake oftentimes rashly and verie vnreuerentlye of the workes of God.

The other cause was, that when men of a sodaine shoulde see her great with childe, they should the more be stirred to praise the Lorde. For those workes of GOD, which by litle and litle rise vppe amongst vs, in processe of time are naught sette by. Therefore Elizabeth hydde and absented her selfe not for her owne sake, but for the cause of o­thers.

25. Thus hath the Lorde dealt with mee. Shee setteth forth the good­nesse of God priuately, vntill the appoynted time should come of publi­shing the same vnto the worlde. It is to bee supposed that her husbande by writing had enformed her of the promised childe, in that the more certainely and with the cheerefuller minde shee sheweth that GOD is the aucthour of this benefitte. And that shee approoueth in her nexte [Page 20] woordes. In the dayes wherein he looked on me, to take from me my rebuke among men. Shee declareth, that the cause of barrennesse was, for that the fa­uour of God was turned from her.

Amongst the earthly blessinges, which God doth giue, the scripture ac­counteth this as chiefe, that he vochsafeth to giue vs children. For if the increase of bruit beastes is a blessing of God: then how much more ex­cellent man is then beastes, so much more to be esteemed and accounted of, is the increase of men then of beastes. Neither is it a slight or common honour, that when God alone deserueth to be accounted a father, hee yet admitteth earthly men into the fellowshippe of this name with him. Therefore that doctrine is diligently to be considered, that children are the inheritaunce of the Lord. Psalm. 127. 3. and the fruite of the womb his rewarde. But Elizabeth had a further regarde: because that beyonde the common order of nature, she being barren and olde, had now con­ceaued by a wonderfull miracle of God.

To take from me my rebuke among men. Barrennesse was not without cause esteemed as a reproach, seeing that the blessing of the wombe was ac­counted amongst the especial testimonies of gods fauour & loue. Some thinke that this did specially appertaine to the people of the old lawe, because that Christe was to come of the seede of Abraham. But that belonged onely to the tribe of Iuda. Others more rightly affirme, that the encrease of the people of GOD was prosperous and happye, for that it was sayde to Abraham, Gene. 13. 15. Thy seede shall bee as the sande of the sea, and as the starres of the heauen: But the generall bles­sing which reacheth vnto all mankinde, and the promise made vnto A­braham, which is peculiar to the Church of God, ought to be ioyned to­gether.

Let parentes learne to be thankfull to God for their children, but let them that want, learne by the same to humble them selues. Elizabeth accounteth that this reproach is but before men, because that it is but a temporall chastisement, by which we are nothing the further from the kingdome of heauen.

26. In the sixt moneth. The order of Gods counsell is wonderful, and much differeth from the common iudgement of men. In that he woulde that the beginning of the generation should be more famous in his fore­runner, or cryer, then in his owne sonne. The prophecie of Iohn Baptist vttered in the temple, is knowne in euery place. But Christ is promised to a virgin, in an vnknowne towne of Iuda, and this prophecie remay­neth buried in the bosome of one maide. But so it was requisite to bee, that euen in Christes birth that might be fulfilled. That God by foolish­nesse might saue them that beleeue. 1. Cor. 1. 21. But so was this trea­sure of this secrete misterie layde vp with the virgin, that at the length in his time it might come forth to all the godly. This secrete reposing of it is (I graunt) contemptible: but such as was most meete both for the triall of the humilitie of our faith, and also for the beating downe of the pride of the wicked.

And let vs (although the reason doe not at the first appeare) learne with modestie to submit our selues to GOD: neyther in this let it grieue vs to learne of her, that bore Christ the eternal wisdome of God, in her wombe. Nothing is more to be taken heede of, then that we through our proud contempt bereaue not our selues of the knowledge of the in­comparable misterie, which God wil should be hidde in his litle ones, and such as seeke for knowledge. This seemeth to me to be the cause, why he chose a virgin espoused to a man. The imagination of Origen, that he so wrought it, that hee might keepe secrete from Sathan the sal­uation, which he prepared to giue to men, hath no lykelyhoode with it. The veile of matrimonie was therefore spread beefore the eyes of the worlde: that he whom they commonly supposed to be the sonne of Io­seph, the godly at length by fayth should knowe to be the sonne of God. And yet Christ came not forth in such base and meane sorte, but that the heauenly father shewed forth in him euen at the beginning, the glo­rye of his Godhead. For the Angelles declared, that the Sauiour was borne. But their voice being heard only of the Shepheards was not spread farre.

There was one wonder famous amongst the rest, that the wise men which came from the East, did euery where reporte, that a starre appea­red vnto them, as a testimonie of the birth of the great king: yet we see howe GOD kept his soone, as it were in secrete, vntill the time came, that he shoulde fully be shewed. Then he erected, as one should saye, a theatre, from whence he might plainly be beholden. The participle, Mem­nesteumenen, which the Euangeliste doth vse, doth signifie, that shee then was a virgin, promised to a husbande, but not deliuered as a wife to a [Page 22] husbande. For it was a custome amongst the Iewes, that the parentes should keepe their daughters at home with them, for a time, after that they were espoused vnto men: or else that law for the slaundered wife, which is in Deut. 22. 13. were in vaine. Luke saith, that Ioseph was of the stock of Dauid: because that the familyes were woont to be accounted by the names of men: of the which matter we will speake more in an o­ther place.

28. Hayle thou that art freely beloued. Because that the message was won­derfull, and almost incredible: therefore the Angell beganne with a commendation of the fauour and grace of GOD: And seeing that by reason of our dull vnderstanding, our mindes are driuen to such a straight, that they cannot cōprehend the wonderful greatnes of God his works. This is the best remedie, that we stir vp our mindes to meditate and consider the infinitenesse of his grace. Therefore since that the vn­derstanding of GOD his goodnesse is the gate of fayth: The An­gell tooke this (and not without cause) as the best order, that by occu­pying the minde of the virgin in meditating of the fauour of GOD, the might be the better prepared to receiue and vnderstand that incom­prehensible misterie. For the participle Kecharitomene, which Luke dooth vse, signifieth the free fauour of God, as appeareth more plainely in the Epistle to the Ephesians. 1. 6. where Paule intreating of our recon­ciliation with GOD, saieth the God, by his beloued Sonne Echarito­sen, that is, receiued vs into his grace, and through his fauour he embra­ced vs, which beefore were his enemies. Afterwardes the Angell saieth, that God was with her. For vppon whom GOD vouchsafeth once to be­stow his loue, vnto them he declareth him selfe to bee mercifull and bountifull, and to them hee giueth and bestoweth his giftes, and there­fore is the thirde parte of the sentence added, Blessed, art thou amonge women: For hee vseth this woorde Blessing as the effecte and proofe of the fauour of GOD. For in myne opinion, it is not heere vsed for a praysing of her, but it dooth rather signifie a happynesse or blessed­nesse.

So Paule vseth to praye, that the faythfull might haue first grace, then peace: that is, all kind of good things, signifying thereby that we are then becōe blessed & rich; when we are beloued of God, the aucthour of al good things. Then if the blessednesse, righteousnes and lyfe of Ma­ry doe come of the free loue of God, and that her vertues and all her excellencie is the meere liberalitie of God: Then deale they very pre­posterously, that teach vs to aske those things of her, which shee with vs recieueth from an other.

But very grosse is the folly of the Papistes, which as it were by a magicall coniuring, haue turned this salutation into a prayer. And by want of reason they haue beene this farre drawne, that their Preachers might not praye in the pulpitte for the assistaunce and grace of God his spirite, but by their Hayle Mary. And besides that, this is to be ac­compted as a salutation onely, they rashlye take vnto them selues the office of an other, which God inioyned not to any but to the Angell: but twise more foolish is that imitation, that they salute one that is ab­sent.

[Page 23] 29. VVhen shee sawe him, shee was troubled. Luke doth not say that shee was troubled at the sight of the Angell, but at his saying: why then dooth he also make mention of the sight? This, (as I interprete it) was the cause: Marye seeing some portion of heauenly glory in the Angell, through the reuerence of GOD, she conceaued a sodaine feare. Therefore shee was troubled, for that shee perceiued, that it was not a mortall manne that did salute her, but an Angell of GOD. But Luke dooth not say, that shee was so troubled, that shee was thereby amased: but rather sheweth the signe of an attentiue and verye readye minde, when that he presently addeth, that shee thought with her self what manner of salutation this should bee: that is, whereto it tended, and what it meant. For presently shee thought, that the Angell was not sent to her for nothing.

And by this example wee are admonished: First, that the woorkes of GOD are not sleightly to be passed ouer: Then likewise wee ought so to weighe and consider them, that reuerence and feare may goe be­fore.

30. Feare not Marye. In that he willeth her not to be afrayde, let vs alwayes remember howe weake our fleshe is, and that it cannot be, but that we shoulde be afrayde, so oft as but the least sparke of God his glorye doth appeare. For when we earnestly consider the presence of God, wee cannot imagine a vaine or ydle presence. Therefore when wee are all in daunger of his iudgement, out of feare there ri­seth a trembling, vntill hee shewe him selfe as a father. The holye Virginne sawe amongst her people such a vile heape of sinnes, that there was good cause why shee should be afrayd of the greater venge­aunce.

VVherefore, that the Angell might put this feare awaye, hee saieth, that hee is a witnesse and tydinges bringer of that, which is wonderful good. Luke vsed this Hebrewe phrase, to finde fauour, for to haue God mercifull. For it cannot be sayde, that hee found fauour, that sought the same: but hee to whom it was offered, and seeing that examples of the same are sufficiently knowne, it were but vaine heere to alleage them.

31. For loe, thou shalt conceaue in thy wombe. The Angell frameth his woordes, firste to the prophesie of Esaye, and then to other places of the Prophetes, that it might thereby the better sincke into the Vir­gins minde. For such Prophesies were knowne and common, euerye where among the godly: yet with all it is to be noted, that the An­gell did not whisper that onely in the eare of the Virgin, but he brought that gladde tidinges of saluation, which not long after was to be spread throughout the whole world.

VVherefore it is not doone without the counsell of God, that hee so plainely expresseth the consent betweene the olde prophesies and the present message of the comming of Christe. The woord Conceauing, is sufficient to confute the witlesse fancie, aswell of Marcyon, as of Ma­nicheus. For thereby may be easily gathered, that Mary did not bring for than aiery body or Ghost, but such frui as she before had conceaued in her wombe.

[Page 24] And thou shalt call his name Iesus. Mat. 1. 21. rendreth the cause why this name was giuen him. For that he should saue his people frō their sinnes: so that in the verye name saluation is promised, and the cause is she­wed to what end Christ was sent of his father into the worlde. As he saieth him selfe, that he came not to destroy, but to saue the worlde. Ioh. 12. 47. Let vs also remēber that this name was not giuen him by the will of man, but by the Angell, at the commaundement of God, that our faith might be fastened in heauen, and not vppon earth. It is dery­ued of ithg which with the Hebrewes is saluation: and from thence commeth that word, which signifieth to saue. Furthermore, they doe but fondlye reason, which endeuour to deriue it of that Hebrewe nowne i [...]ushug.

It appeareth that the Rabbynes did deale very malitiously, in that they neuer giue him that honourable title of Christ, but in euery place write Iesu: or rather imagine him to haue beene some base or degenerate Iew. Therfore their writing deserueth as much credit and aucthoritie, as doth the barking of a dogge. That they obiect that he should be farre infe­rior to the dignitie of the sonne of GOD, if hee shoulde haue a name common with others, may also be pretended of Christe. But the an­swere to them both is very easie. For that which before was shadowed vnder the lawe, is fully and wholye perfourmed in the Sonne of God: or that he had the substaunce of that in him, which was before but figu­red. The other obiection is of no greater force. They denie that the name of Iesu is holy and reuerent, before whom euery knee Philip. 2. 9. ought to bowe, vnlesse it did onely belong to the sonne of God. Paule dooth not attribute vnto him a magicall name, in whose sillables the maiestie were included: but his wordes were to this purpose, as if he should haue said; great power was giuen vnto Christ of his father, vnder the which al the worlde should bowe. Therefore let vs bid such faigned inuentions farewell, and let vs know that the name of Iesu was giuen vnto Christ, that the faythfull might learne to seeke in him that, which beefore was shadowed vnder the law.

32. Hee shall be great. The Angell sayde the same of Iohn Baptist, whom yet hee would not make equall with Christ. But the Baptist was great in his order: And presently after he declareth that the greatnes of Christ extolled him farre aboue all creatures. For this hath he alone pro­per and peculyar to him selfe, that he should be called the sonne of God, as the Apostle proueth Heb. 1. 5.

I graunt, that sometimes in the scripture the Angelles and kinges are adorned with this title: but these are in common called the sonnes of God, for the excellencie which God hath giuen them. And it is cleare, and not to be doubted, but that God exempteth his sonne from all the rest, when that he peculiarly saieth vnto him, Psalme. 1. 7. Thou art my Sonne: Therefore Christ is accounted here neither among Angels nor men, that he might be accounted one of common sort or company of the children of God: for that which is giuen vnto him, it is lawful for none other to take to them selues.

It is true that Kings are the children of God, but not by right of na­ture, but because the Lord hath bestowed that honour vpon them. Nei­ther doth this title belong vnto Angels, but as they vnder their chief head [Page 25] excell amongst the creatures. And we also are children but by adoption which we obtaine by faith, for wee haue it not of nature. But Christ is the onely, and the onely-begotten sonne. That interpretation is very false and deceitfull, which that filthie dogge Seruetus wresteth, the woorde of the future tence, that he mighte prooue that Christ was not the eternall sonne of God: But that he began then so to be accompted when that hee tooke vpon him our flesh. Hee argueth that Christ was not the sonne of God, before that he being clothed with flesh, did appeare in the worlde, because that the Angell sayd: He shall be called: I except against this, and affirme that the wordes of the Angell doe signifie nothing else, but that such a sonne of God should be made manifest in the flesh, as was eter­nall: For to be called is referred to the apparaunt knowledge. But there is great difference here betweene these two enterpretations, whether he beganne now to be the sonne of God, which was not before, or that he was made knowne vnto men, that they might know him to be the same which was promised in times past. And truely, sith that God in all ages was called a Father of his people, it may thereby be gathered, that the Sonne was in heauen: from whom and through whom this fatherhood came to men. For men should arrogate too much vnto themselues, if they durst be so bold as bragge, that they were the sonnes of God: but as they are the members of the onely begotten sonne. VVherefore it is certaine that the holy fathers had not the assuraunce of that so honourable a cal­ling: But as they had their confidence in the Sonne, the mediatour. But what profit we haue by this more perfect knowledge, whereof we now speake, Paule doth teach vs in an other place. For that nowe wee may freely not onely call, but cry out that God is our father. Rom. 8. 15. and Gal. 4. 5.

God shall giue vnto him the throane of Dauid. VVe haue sayde that the Angel tooke out of the Prophetes these titles, which he giueth vnto Christ, that the holy virgin might thereby know the better, that he should be the Re­deemer, which was in times past promised vnto the fathers. VVhen as the Prophetes doe speak of the restitution of the Church, they cal the whole hope of the faithfull to the kingdome of Dauid: So that it was a com­mon rule amongst the Iewes, that the sauegard of the Church was re­posed in the prosperitie of Dauids kingdome. Neither did there any thing more aptly or fitly agree to the office of the Messias, then that hee should againe restore the kingdome of Dauid. And therefore the Mes­sias is sometimes called by the name of Dauid: as in Ier. 30. 9. They shall serue the Lord their God, and Dauid their king: Also in Ezechel 34. 24. and 37. 24. My seruaunt Dauid shall be prince amongst them: And in Ose. 3. 5. They shall seeke the Lord their God, and Dauid their king.

The places also wheras he is called the Sonne of Dauid, are sufficiently knowne and vnderstoode. In summe, the Angell declareth that the pro­phecie of Amos. 9. 11. of raysing the tabernacle of Dauid, which was fallen downe and ouerthrowne, was fulfilled in the person of Christ.

33. He shall reigne ouer the house of Iacob. Seeing that saluation was pe­culiarly promised vnto the Iewes, euen as the couenaunt was made with Abraham their father, and Christ, as Paule witnesseth, Rom. 15. 8. was a minister of circumcision: the Angell doth not without cause appoynt his kingdome in that nation, as if it were the proper seate and abiding [Page 26] place of the same. But this differeth not from other prophesies, which do enlarge and stretche the kingdome of Christ to the vttermoste partes of the earth. For God by a newe and wonderfull adoption did plante the Gentiles (which before were straungers) into the house of Iacob, so yet that the Iewes as the first borne shoulde holde the principall degree, as it is set downe in the Psal. 110. 2. The Lord shall sende the rod of thy po­wer out of Syon. Therefore the throne of Christ was placed amongest the children of Israel, from whēce he made the whole world subiect vn­to him. But as many as are gathered by faith to the sonnes of Abraham, are accompted as the true Israel. And although the Iewes through their defection separated them selues from the church of God, yet the Lordes will was, that certaine remnants of them shoulde remaine euen vnto the end, because that his calling is beyonde the power of man. The body of the people in shewe is vtterly cut off. But we must remember the myste­rie whereof Paule speaketh to the Rom. 11. 25. That at length it should come to passe that God woulde gather some of the Iewes from the dis­pearsing and scattering abroade. In the meane season the church which is scattered through the whole worlde, is the spirituall house of Iacob, be­cause she fetched her beginning out of Sion. For e [...]er. The angel declareth in what sense the perpetuitie was so oft promised by the Prophets to the kingdom of Dauid. It florished only in the times of Dauid and Salomon in power & riches. Roboam the third successor, skarse held a tribe and a halfe. From that time it ceased not to be shaken with diuers miseries, vn­til at length it was broken downe. Now the Angel declareth that when in the person of Christ it shall be established, that shall not againe be de­stroied: and to proue the same, he vseth the wordes of Daniel, which are set downe 7. 14. And of his kingdom shalbe no ende. Although the sense of the words is, that God is the euerlasting gouernor of the kingdom of Christ and of the Churche, so that it shall neuer pearish from off the earth, so long as the Sunne and Moone shall shine in the heauen, yet the true per­petuitie belongeth vnto the glory that is to come. Therefore the faith­full doe so by continual course some of them succeede others in this life, vntill at the lengthe they be gathered together into heauen, where they shall raigne without ende.

34. Howe can this be. The holy virgin seemeth as hardly to restraine the power of God, as Zacharie did before: For that doeth shee accompte to be vnpossible, which is beyond the comm [...]n order of nature, for thus she reasoneth. I knowe no man, how then should I beleeue that this shoulde come to passe which thou tellest me? It is not needefull that we shoulde greatly labor to cleare her of all fault, for by faith shee ought to haue ri­sen to the omnipotēt power of God, which is not tied to natural means, but surmounteth the whole world, & yet shee now staieth in the com­mon course of generation: yet it is to be knowen that shee doeth not so doubt or demand, as if shee would haue the power of God made subiect or equal to her senses, but being stricken with a sodaine admiration, shee is only moued to aske this question. And that she obediently and gladly receiueth this promise, may be gathered by this: That, wheras there were many doubts on the contrary part, shee yet did stay but at this one. Shee might easily haue obiected: where is that throne of Dauid become, seeing that al the dignity of that Empire had now a long time ben abolished, & all the glorious beautye of the kingly stocke was extinguished: So that if she had weighed the matter with the iudgement of flesh, she should haue takē al that she heard of the Angel but for a fable. VVherfore it is not to be doubted, but that shee easily gaue place, & was throughly perswaded of the restitution of the church, a thing according to the flesh incredible. And it is probable that the prophesie of Esay 11. 1. was cōmonly spoken of euery where, whereas God promiseth to raise a graffe to grow out of the contempned stocke of Isay. Faith therefore being through the grace of God conceiued in the virgins minde, caused her without doubt to be­leue the message that was brought her of erecting of the throne of Da­uid. If any except and say that there was also an other Prophesie, that a virgin should beare a sonne, I answer that the knowledge of that myste­rie was as then very darke. The fathers hoped that they shoulde haue a king borne, vnder whom the people of God should be blessed & happy. But the meane lay hidden from them, as if a veile had bene put betwene them and it. Therfore it is no maruell that the holy virgin asketh a que­stion of that shee knoweth not▪ But that some do imagine of her words, that shee had made a vow of perpetuall virginitie, it is ouer weake & al­together absurde: For then very vnfaithfully had shee done in that shee suffred her selfe to be bestowed on a husband, and so making a mocke of God, had despised his holy ordinance of matrimonie. Although that in Poperie there had crept in a barbarous tyrannie in this matter of matri­mony, yet they neuer durst go so farre, as to permit the wife without the consent of the husband to vow [...] continencie. Furthermore, it is a childish inuention to imagine a kinde of Monkerie amongst the Iewes. Yet that obiection is to be answered, that the virgine had respect vnto the time to come, & therefore should signifie that she should not dwel together with her husband. But this cōiecture is probable & plaine, that the greatnes, or rather the maiestie of the matter did so strike the virgin, that shee had all her senses tied & bound with admiration. VVhē she heareth that the Son of God shalbe borne, she considereth a matter not common, & this is the [Page 28] reason why shee excludeth the knowledge of man. Thus being amased, shee crieth out, how can this be? Therefore doth God so gentlely pardon her, and so louingly and fauourablie answere her: because that hauing Gods workes in admiration, shee did reuerently and soberly demaunde how that could come to passe, which she was perswaded to be far aboue the common and accustomed course of nature. Furthermore, this questi­on was not against faith. Because that it arose rather of an admiration, then of distrust. The holy Ghost shall come vpon thee. The Angell doth not so set the maner, as it had bene nedefull he should haue done, that woulde satisfie the curiositie of many: But he calleth the Virgin simplie to consi­der the power of the holy Ghost, that with silence and quietly, she might resigne her selfe wholely ouer vnto him. The worde To come vppon, doeth signifie that this is an extraordinarie worke, where the meanes of nature do want. And the next parte of the sentence is added to expounde the former. The power of the most highe shall ouershadowe thee. For the spirite is as it were the essentiall power of God, through whose worke he sheweth and exerciseth himselfe, as well in the gouernance of the worlde as in myra­cles. There is an apt Metaphore in the worde ouershadowe. For the Scrip­ture doth oft compare the power of God (wherewith he preserueth and defendeth his) vnto a shadow. But there seemeth to be an other more pe­culier sense and vnderstanding of this place: namely that the worke of the spirite shoulde be secrete, euen as a cloude set before shoulde stay the eyes of men from seeing. And as in woorking myracles, God doth kepe secrete from vs the counsell of his workes: So it is our partes with mo­destie to reuerence that which hee woulde haue kepte hidden from vs. Therefore that holy thing that shall be borne. This is a confirmation of the for­mer sentence, for the Angell teacheth vs, that it behooueth Christ to be borne without the companie of man and woman, that he might be holy and the sonne of God, that is, that he should not be in a commō estate amongst men, but that in holinesse and glory hee shoulde excell all crea­tures. The heretikes which faine, that when he was borne man, and was after made the Sonne of God, do wrest that causall coniunction, that he should therfore be called the Sonne of God, because that he was woon­derfully conceiued by the power of the holy Ghost, but they reason very wickedly. For althoughe that hee was manifested the sonne of God in flesh, it followeth not but that the worde was begotten of the father be­fore all worldes: Or rather, he the same that was the Sonne of God in his eternal Deitie, appeared also the Sonne of God in his humaine flesh. But this place doth not only teache vs the vnitie of the person in Christ, but also sheweth that Christ, euen in that he had put on the humane na­ture, was also the Sonne of God. Therefore as the name of the Sonne of God was from the beginning proper to the diuine essence of Christe, so now the Deitie and humanitie ioyned, it agreeth to both the natures to­gether, because that the secrete and celestiall woorking of his generation exempteth him from the common order of men. Oftē also other where as he affirmeth himselfe to be very man, he calleth himselfe the sonne of man. But the veritie of the humane nature is no let but that his diuine generation mighte procure him a peculiar honoure aboue all others: namely in that he was conceiued by the holy Ghost beyōd the ordinarie maner of nature. Of this there groweth a good cause of the assurance of [Page 29] our faith, that wee might [...] more boldly call God, Father. For his onely sonne woulde needes become oure brother, that hee mighte in common make his father to be also ours. It is also to be noted, that Christe as hee was conceiued by a spirituall power, is called a holy seede. And euen as it was behoouefull that he should be very man, that he might wash awaye our sinnes, and in our flesh that he might ouercome death and Sathan, and that he might so be a perfecte mediatour: so it was necessarie, that he that should purge others from sinne, should be free from all vncleannesse and spottes. Although yet that Christ was borne of the seede of Abra­ham, yet broughte hee no infection out of that corrupte nature, because that the holy Ghost kept him pure and cleane euen from the beginning. Neither that he himselfe alone should excell in holinesse, but also that he should sanctifie his. Therefore the maner of conception doth testifie that we haue a mediator separate from sinners.

36. And beholde Elizabeth. with an example done at home by her, the Angell doth strengthen the faith of Marie in hope of the myracle. For if neither the barennesse, nor the olde age of Elizabeth could hinder God, but that he would make her a mother, when she shall see such a spectacle of Gods power in her owne kinswoman, there is no cause why Marie shoulde still containe her selfe within the accustomed bondes of nature. He expresly noteth the sixth moneth. For seeing that the woman com­monly perceiueth in the fifth moneth, that her childe hath life, in the sixt month she is put out of al doubt: It had bene the part of Marie so to haue creadited the simple worde of God, that there should haue bene no nede by any other meanes to strengthen her faith, but least she should wauer any more, the Lorde vseth this new supportation to staye her in his pro­misse. With the same fauour doth he daily aide and hold vs vp, yea and as our faith is weaker, so with the more fauour doth he aide vs. There­fore least that we shoulde doubt of his truthe, he gathereth diuers testi­monies which may confirme the same vnto vs. It is demaunded howe the kinred came betwene Elizabeth, which was of the daughters of Aa­ron, and Marie which was of the stocke of Dauid. And also it seemeth to be against the lawe Num. 3. 6. which forbiddeth women to marry out of their owne tribes. As concerning the lawe, if the ende be considered, it did forbid onely those mariages whereby enheritances may be mix­ed. But there was no suche daunger, if that a woman of the tribe of Iu­da was maried to a Priest, to whom the enheritance coulde not be tran­slated. The same reason was also, if that a woman of the tribe of Leuie was bestowed out of her kinred. And it may be that the mother of the holy Virgin was of the tribe of Aaron, and that the kinred so came be­twene her daughter and Elizabeth.

37. For with God shall no woorde be vnpossible. If you will vse this phrase worde in his proper & natiue signification, then the meaning is that God will performe what so euer he hath promised, because that there is no let equal with his power. And the argument shal thus be framed: This hath God promised, therefore hee will perfourme it, because that no impossi­bilitie may be obiected against his woorde. But because that woorde accor­ding to the phrase of the Hebrew tounge, is oft vsed for a thing or substāce, we may more plainly expound it thus, nothing is impossible with God, Yet that axiome must be alwaies holden that they doe peuishly wander oute of [Page 30] the way, which dreame of the power of God besides his word, if any be founde. For his omnipotencie is to be considered, so as it may be a foun­dation for the further building of our hope and faith. And now we shall not only doe very rashly and vnprofitably, but also very perillously, if we dispute what God can doe, vnlesse withall we consider what he wil doe. Furthermore, the Angell doth heere in this place, as God doth in diuers places of the scripture, for that vnder a generall doctrine, hee confirmeth one especiall promisse. And this is the true and righte vse of a generall doctrine, if we apply the promises therein set downe, to the present mat­ter, when soeuer we be vexed and troubled: for so long as they be general and inde [...]inite, they are colde. Furthermore it is not to be maruailed at, that the Angell doeth tell Marie of the power of God, for the distrust of his power, doeth make vs not to beleeue his promisses. All men wi [...]h tounge confesse that God is omnipotent: but if he promise any thing be­yonde the reache of our capacitie, we are at a staie. And whereof com­meth this? but for that we will attribute nothing more to his power, then our senses can discerne▪ Therfore Paule to th [...] Rom. 4. 20. commen­ding the faith of Abraham, sayeth that he gaue the glory to God, because he was able to fulfil what soeuer he had promised. And in an other place when he speaketh of the hope of eternall life, he proposeth the power of God before him. In the 2. Tim. 1. 12. he sayeth, I knowe whome I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed vnto him. This seemeth to be but a small portion of faith, & that none, no not the wicked, wil derogate from God the title of omni­potent: But who soeuer hath the power of God surely and deepely fixed in his heart, he shall easily ouercome all other lets and hinderances of his faith. Yet it is to be noted that the effectuall power of God (if I may so speake) is apprehended in a true faith: For God is mighty, and wil be ac­knowledged, that he may declare himselfe to be true in deede.

38. Beholde the seruant of the Lord. The holy virgine will argue and dis­pute the matter no further, and yet it is not to be doubted but that there were many things which might hinder her faith, yea, & altogether turne her minde from the speach of the Angel. But shee taking the aduauntage from the contrary reasons, enforced her selfe to obedience: and this is a right proofe of faith, when we restraine our mindes, & hold them as pri­soners that they dare not oppose this or that against God: so on the o­ther side libertie to contend, is the mother of infidelitie. And these words are not of smal waight. Behold the seruant of the Lord, for shee offereth & de­dicateth her self wholely vnto God, that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand, and as much as they canne, they hinder his worke: But faith dooth present vs before God, that we may be ready to obey. Then if the holy Virgin was the seruant of the Lord, because that she obediently submit­ted her selfe to his gouernement, there is not a worse contempt, then by fleeing to denie him that obedience which he deserueth & doth require. To be short, as faith only maketh obedient seruants to God, and deliue­reth vs into his power: so infidelitie maketh vs rebels and runnagates. Be it done vnto me. This clause may be expounded two waies, either that the holy Virgin passeth into a prayer and request: or els continuing in the same matter, shee proceedeth in resigning and deliuering her selfe vnto [Page 31] God. I simply interprete it, that shee being perswaded of the power of God, and willingly following whether he calleth, she doth also subscribe vnto his promisse, and so doeth not onely wait for the effecte, but al­so doeth earnestly desire the same. And it is to be noted that shee rested vppon the woorde of the Angell, because shee knewe that it came from God, weighing the dignitie of the same, not of the minister, but of the authour.

39. And Marie arose. This iourney wherof Luke maketh mention, te­stifieth that Maries faith was not vnfruteful, because that gods promisse was not so soone forgottē as the Angel was out of sight, but that remai­ned fast in her minde. And her haste witnessed her earnest & ardent af­fection. Hereof it may be gathered, that all other businesse being set aside, the Virgin as it was meete did accompt of, and preferre this fauour and grace of God. Yet it may be demaunded for what purpose she toke this iourny. It is certain that she went not thither only to make search & en­quiry, for she nourished the sonne of God as well in her heart by faith, as conceiued in her wōbe: neither can I subscribe to the iudgement of some, which thinke that shee went thether to salute her. For it seemeth more probable to me, that partly to encrease and to confirme her faith, partly that they one with an other might set foorth the glorye of God, was the cause that moued her. And there is no cause why we shoulde accompt it an absurd thing, that she by the sight of a myracle did seke for confirma­tion of her faith, because that it was not in vaine that the Angel did pro­pose the same vnto her. For although that the faithful are cōtent with the bare & only word of the lord, yet in the meane time they despise not any of his works, which they think may any whit preuail for the supporting of their faith. And especially it behoued Mary to accept this aid profered her, vnles she wold haue forsaken that, which the Lord had willingly ge­uen her. Furthermore the seeing one another, might stir vp as wel her as Elizabeth, to a greater thankefulnesse, as by the text it appeareth. For the [Page 32] power of God was more euident and notable, in that at once they see his grace powred vpon them both, because that comparison did adde no small light. But Luke doeth not declare which was that Citie wherein Zacharie dwelt, but onely maketh mention that it pertained to the tribe of Iuda, and also that it was placed in a hill country: whereof is gathered that it was further from the towne of Nazareth, then was Hierusalem.

41. At shee heard the salutation, It is a naturall thing, that the childe in the wombe of a woman great with child, should moue at a sodaine ioy. But Luke would note vnto vs some extraordinary thing. It appertaineth nothing to the matter to entangle our selues in subtile questions, whe­ther the infante knewe that Christe was presente, or whether this was a sense or feeling of godlinesse. Let this one thing rather suffice vs, that the infant leapt by the secrete motion of the spirite. Neither doth Luke at­tribute any proper sense to the infant, but doeth rather signifie that thys was a portion of the worke of God in the mother, that the infant sprang in her wombe. That he sayeth that she was filled with the holy Ghoste, the meaning is, that shee besides the accustomed maner was sodenly en­dued with a spirite of prophesie. For shee was not without the giftes of the spirite before, but then the power appeared farre more plentifull and wonderfull.

42. Blessed art thou. Shee seemeth to place Marie and Christ in like de­gree, which were nothing meere nor conuenient, but I willingly admit their iudgement which thinke that the cause of her blessednesse is ren­dered in the second parte of the sentence For it is oft vsed to put a copu­latiue in steade of a woorde causall, therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne. And al­though this was not the chiefe felicitie that Marie had, to beare Christe in her wombe: naye, this dignitie in order came behinde that, that shee was by the spirite of Christe borne againe into a newe life, yet was shee woorthely called blessed, whome God made woorthy this singuler ho­nour, that she should beare vnto the world his sonne, in whom shee was spiritually regenerate. And to this day we cannot make mention of the blessing brought vnto vs through Christe, but also that we must remem­ber how honourably the Lord aduaunced Marie, in that he would that she should be the mother of his only begotten Sonne.

43. VVhence commeth this to me? This modestie is to be noted, that Eliza­beth considering the great graces of God in Marie, doeth geue vnto her that honor that is due, and yet lifteth her no higher (wherby God might be offended) then was conuenient. For there is such wickednesse planted in the world, that there are but fewe that fall not into one of these 2. vi­ces: for some pleasing them selues to much aboue measure doe malici­ously despise the giftes of God in their brethren, that they alone might be aloft. And there are others which doe so superstitiously extoll men, as if they should make idols of them for them to worship. Heereof it came, that they leauing Christe as it were in the lower rowme, did geue the chiefest seat vnto Marie. Contrariwise Elizabeth in praising her, doeth not so obscure the glorye of God, but rather referreth all things to God himselfe. And yet as shee acknowledgeth that God hath geuen his grace vnto her, and to others, shee enuieth not to geue him the highest degree, and modestly sheweth that shee hath receiued more then was due to her. [Page 33] In that she calleth Marie the mother of her Lord, there is noted the vnitie of the person in two natures, as if she should haue sayde: he which is be­gotten a mortall man in the wombe of Mary, is also eternall God: for it must be remembred that the simple womā doth not speake of her owne witte, but shee onely vttereth those things which the holy Ghost doeth teach her. And this name doth properly belong to the sonne of God ma­nifested in the flesh, vnto whome all power is geuen of the father, and which was ordained the chiefe Prince of heauen and earthe, by whose hand God gouerneth al things. Yet he is especially the Lord of the faith­full, who willingly and gladly submit themselues vnder his gouernemēt: for hee is not the heade but of his owne body. Therefore Paule sayeth, 1. Cor. 8. 5. Although that many are called Lordes in the world, yet vn­to vs, that is, to them that are of the housholde of faith, there is but one Lord. Furthermore, when she amplifieth this grace of God whereof shee speaketh, by the sodaine motion of the infante whiche shee bare in her wombe, it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine.

45. Blessed is shee that beleeued. Seeing that it appeareth by that whych Luke hath saide before, that Elizabeth spake by the secreate direction of the spirit: it is the same spirit that affirmeth that Mary is blessed because that she beleeued, and in praising the faith of Mary, he generally teacheth vs wherein the chiefe felicitie of men consisteth. Blessed Mary which be­leeued in her heart the promise of God, conceiued and bare saluation to her self and to all the world. This was special to her. But because that we haue no drop of righteousnes, life, or of any good thing, but as the Lord offereth the same vnto vs in his woorde; there is one faith which pul­leth vs from out of extreeme pouertie and miserie, and maketh vs parta­kers of the true felicitie: and there is great waight in this clause: For those things shall be performed which were tolde her. This is the meaning, that faith ge­ueth place to the promisses of God, that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne, but rather that is true. Rom. 3. 4. That God remaineth alwayes true, althoughe all the worlde (whiche is geuen to vnbeliefe and lying) shoulde endeuour to weaken and hinder the same. But because that vn­beleeuers are vnwoorthy to enioy the fruit of the promisses, therfore the scripture teacheth, that the same promisses are onely by faith made effe­ctuall to our saluation, for God offereth his benefites generally to all, & faith openeth her bosome to receiue the same, but vnbeliefe suffereth the same to passe by, that they may not once come neare vs. If Mary had ben vnbeleeuing, yet that coulde not haue hindered the purpose of God, but that he woulde haue perfourmed his woorke, by some other meanes that he would haue liked. But shee is called blessed, because that by faith shee receiuing the blessing offered her, made the way ready to God for the performance of his worke. So againe, vnbeliefe shutteth the gate against him, and staieth his hand from woorking, least that they should taste the comforte of saluation, which disappoynt him of the glory of his power. Also, the relation betweene the woorde and faith is to be noted, & here­of we learne what it is to beleeue: namely, when we subscribe and con­sent to that which God doeth speake, and doe certainly assure our selues, that hee will perfourme that which he hath promised.

[Page 34] The clause From the Lorde, signifieth as muche as the simple doe com­monly say on the behalfe or parte of God, for the promisse was brought by the Aungell, but it came from GOD alone, whereby wee gather, that whether GOD vseth the ministerie of Aungelles or of menne, yet his will is, that there shall no lesse reuerence be geuen to his woorde, then if he him selfe openly should appeare from heauen.

Nowe doeth hee sette downe and shewe the Songe of the holye Virgine, notable and woorthy to be reported, whereby it plainely ap­peareth howe shee excelled in the gifte of the spirite. And there are three partes of this Songe, for Marie with a solempne thankes geuing, doeth first declare the mercie of God which shee had founde in her selfe. Then in general woordes she commendeth the power & iudgements of God: At the length shee applieth the same to this present matter, where shee speaketh of the redemption promised in times past to the Church, and nowe perfourmed. My soule magnifieth. Here Marie declareth her thank­fulnes, as we sayde euen now. And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes, and no affection of the heart, therefore Marie sayth that she doth praise God, euen from the innermost affection of her minde. And truely, they doe nothing els but prophane the holy name of God, which not from their heart, but with tounge onely doe declare his glory. Furthermore, when as these wordes Soule and Spirite are diuersly taken in the scripture, yet when that they come together, they doe signifie two especiall faculties of the soule: for the spirit is taken for the vnderstanding, and the Soule for the seat of affections. That wee maye the better vnderstande the minde of the holy Virgine, it is to be noted, that that is put heere in the second place, which in order oughte to be first: for that the will of man might be stirred to praise God, it is necessary that the reioycinge of the spirit should go before, as Iames teacheth, chap. 5. 13. Is any mery? lette him sing, for sorow & heauines do restraine the minde, & also they do hinder the tounge from vttering and declaring the goodnesse of God: Therefore when as the minde of Marie was filled with ioy, her heart brake forth into the praise of God, and it is not without cause that she attributeth the epithyte of Sauiour vnto God, when as shee speakes of the ioy of her heart: for vntill that God be knowen as a sauioure, the mindes of men are neuer freely nor truely merye, but doe alwayes re­maine [Page 35] ambiguous and carefull. Therfore it is the only fatherly fauour of God, and the saluation which proceedeth from the same, which fil­leth vs with ioy. In summe, this is first to be learned, that the faithfull may glory and ioy, that their saluation is in God. Then they ought to folow the next, that they hauing found him a louing father, shuld geue him thanks. The word soteros doth signifie more in Greeke, then Seruator doth in the Latine, euen such a one as doth not only once deliuer, but is also the authour of perpetuall saluation.

48. For he hath looked. She sheweth the cause why she had the ioy of her heart grounded vpon God, euen because that he of his fauour and loue looked vpon her for in that she calleth her selfe poore, she resigneth all worthinesse from her selfe, and ascribeth the whole cause of her ioy, to the free grace and goodnesse of God, for humilitie in this place (as some vnlearned and ignorant men haue foolishly thought) doeth not signifie submission or modestie, or a habite of the minde, but signifieth a vile e­state and an abiecto condition, therefore this is the sense: That I was vile and despised, was no hinderance to God, but that he vouchsafed to tourne hie eyes vnto me. Then if the pouertie of Marie be opposed to excellencie, (as the matter it selfe declareth, and it plainely appeareth by the Greeke word) we see that Marie casting downe her selfe, doeth only exalt God. And this was not a shew of fained humilitie, but a simple & plaine confession of her thought, which she had engraued in her mind: for as she was of no accompt in the world, so she did no whit the more esteme of her selfe. From hence foorth shall call me blessed. She sayeth that thys benefite of God shalbe remembred in all ages: And if it were so nota­ble that all men euery where shoulde declare the same, then it was not lawful for Mary, vpon whom the same was bestowed, to bury the same in silence. But obserue that Mary accompteth nothing of her owne feli­citie, but that she acknowledgeth that it were geuen her from aboue, & thankfully accepteth the grace she hath receiued: I shall (sayth she) be ac­compted blessed throughout all ages. Doth she say this, as if she had ob­tained this praise by her owne power or industrie? No, but shee rather doth cōmend the only worke of God: wherby we perceiue how much the papists differ from her, for what good things soeuer she had of God, they made small accompt of, and vnaduisedly they set her foorth wyth their owne vaine inuentions: They aboundantly heape vp together for her magnifical & more then proud titles, as that she shuld be the Quene of heauen, the starre of saluation, the gate of life, the life, the swetenes, the hope and the health: yea sathan also caried them so farre into im­pudencie and madnesse, that they gaue her power ouer Christ, for this is their song: Aske the father, commaund thy sonne. Seeing that it plain­ly appeareth that none of these proceede from the Lord, the holy virgin in one woorde abandoneth them all, while shee esteemeth all her glo­rye to be in God his benefites, for if shee be for this one thing one­lye to bee renowmed, because that GOD hath dealt mightely with her, then there is no place lefte for those fained titles which they else where haue borowed. Furthermore, there is nothing more reproche­full to her, then to haue her sonne spoiled of that, which was due to him, and that shee her selfe shoulde bee clothed with those sacrilegious spoiles. Nowe let the papists go, & let them cry that we are iniurious to [Page 36] Christes mother: because that reiecting the lies of men, we onely set forth the benefits of God in her, and we graūt her that which is most hono­rable for her, but these preposterous worshippers take it from her. For we doe willingly receiue her as a teacher, and we obey her doctrine and her preceptes, and it is not vnknowne what she hath said: which the Pa­pistes not regarding, but treading the same, as it were vnder their feete, doe discredite her wordes as much as they can. But let vs remember that here is a common rule set downe, to be vsed of vs in praysing either An­gels or men: namely, that the grace of God may be set forth in them: so also there is nothing to be praised at al, that proceedeth not from thence. VVhen she saith, that God, that is mightie, hath done great things, shee declareth that God was not holpe with any other ayde, that his onely power might the more appeare. Nowe we must repeate that, which she sayd before, that shee was looked vpon, although shee was an abiect and con­temned. VVhereof it followeth, that those prayses of Mary are prepo­sterous and adulterous, in which the power and free fauour of God is not altogether and wholy extolled.

49. And holy is his name. This is the second part of the song, wherein the holy Virgin in general sentences, commendeth the power, iudgments and mercie of God. And this clause ought not ioyntly in one sentence to be read with the former, but aparte. Mary had extolled the grace of God, which shee had founde in her selfe, and taking occasion of this, shee cryeth out that his name is holy, and that his mercie florisheth in all ages.

Furthermore, the name of God is called holy, because it deserueth great reuerence, that so oft as there is mention made of God, there should ap­peare withall a reuerend maiestie of him. The next sentence (wherein the perpetuity of the mercy of God is praised) is takē out of the accustomed forme of the couenaunt, Gene. 17. 7. I will bee thy God, and the God of thy seede after thee for euer. And in Deut. 7. 9. I am God, that shee mer­cie euen to a thousand generations: In which wordes he doth not onely shewe, that he is alwayes like him selfe, but he declareth his continual fa­uour, which he beareth towardes his: so that euen after their death, hee loueth their children and their childrens children, and their whole of­spring. So with a continuall course of loue hee did shewe him selfe to the posteritie of Abraham, because that he had receiued Abraham into his fauoure, hee made a league with him for euer. But because that all that come of Abraham after the flesh, are not in deede the sonnes of A­braham, therefore Mary restraineth the effect of the promise to the true worshippers of God, as Dauid also doth, Psal. 103. 17. The mercy of the Lord endureth for euer, vpon them that feare him, and his righteousnes vpon childrens children, vnto them that keepe his couenaunt. God there­fore so promiseth, that he wil shew him selfe mercifull to the children of his saints throughout al ages: that so he may yet take away the occasion of all vaine hope from hipocrites: for they that are degenerate children of his saints, and haue fallen from their godlines and faith, doe in vaine and rashly glory that God is their father.

VVherefore by this exception their vanitie and pride is ouerthrowne, which are puffed vp with a false pretence of GOD his grace, without fayth.

[Page 37] God made an vniuersall couenaunt of saluation with the stocke of A­braham: But as the stones watered with the raine, doe not become softe therewith, so the hardnesse of heart is such a hinderaunce to the vnfaith­full, that the promised righteousnesse and saluation can not enter into them. Yet God, that his promisse might be certaine and sure, hath reser­ued vnto himselfe some seede. By the feare of God is vnderstode all god­lineste and religion, which can not be without faith. But heere a question may be demaunded, for what cause is God called merciful, if no man do so finde him, but he that deserueth his fauour? For if the mercy of God be vpon them that feare him, then godlinesse and a good conscience doe procure his fauour to men: and so by this meanes men should by merits preuent his grace. I aunswere that this also is a portion of his mercy, that God planteth a feare and a reuerence of him in the children of the god­ly. For he doth not meane here the beginning of grace, as if they shoulde imagine that God were idle, and should loke downe from heauen to es­pie who they were that were worthy of the same, but he only driueth the hypocrites from their pieuish securitie, least that they should thinke they had God bound to them, because that they according to the flesh, are the children of godly parents, when that the end of God his couenant is far otherwise, and the condition much contrary, namely this: He will haue a people alwaies in the world, of whom he wil be purely worshipped.

51. He hath shewed strength. Is as much as if he should haue said, he hath wroughte mightely, and the arme of God is opposed against all other helpes, as in Es. 59. 16. God looked and there was none to helye. There­fore his arme did saue it, & his righteousnesse it selfe did sustaine it. This then is the meaning of Marie, that God was satisfied with his owne po­wer, and had no felowes in his worke, & called none to helpe him. That which presently is spoken of the proude, seemeth to be added for two causes, partly because that the proude, which endeuour after the maner of Giants to striue against God, do nothing preuaile: and also because that God doth not stretch forth the power of his arme, but for the sauegarde of the lowly, and that he might ouerthrow the proude, which arrogantly take too much to them selues. And to that purpose belōgeth that exhor­tation of Peter, 1. Pet. 5. 6. Humble your selues vnder the mighty hande of God. The manner of speach is also to be noted, Hee scattereth the proude in the imagination of their hearts. For (as their pride and ambition is great, so is their couetousnesse insatiable) in their deuises, they heape together as it [Page 38] were a great mountaine, and that I may speake one woorde, they builde the tower of Babel: for they being not satisfied in that they haue folishly attempted this or that aboue their strength, they foorthwith heape newe consultations of madde presumption to their former deuices: when God for a while hath wyth silence frō heauen laughed at their notable pur­poses, then at a sodaine he dispearseth & ouerthroweth their whole heap, as if a man shoulde pull downe a building, whiche before was strongly and soundly built and compacte together, and should dispearse the same farre off into diuers places.

Hee hath putte downe the mightie. If you translate it Princes, the sense will be the plainer: For althoughe that dynastai, are so called of the Greekes by reason of their power, yet they are interpreated gouernours & chiefe magistrates. But many haue thought this woorde mighty, to be a Parti­ciple. Marie sayeth that they shall be pulled out of their thrones, that the vnknowen and simple may be lifted into their places. So that which pro­phane men doe call the plaie of Fortune, shee doth attribute to the iudge­ments & prouidence of God. Yet we must know that there is not geuen to God an absolute power, as if he should by a tyrannous authority, tosse and turne men hether and thither as balles: but a most right and iust go­uernement, and hath a notable reason for what soeuer he doeth, thoughe it be often hid from vs: for sodaine chaunges doe not please God, as that hee shoulde in a mockerie lift them vp aloft, whome he had determined sodainly to throw downe, but rather the wickednes of men doth tourne and alter the estate of things, because that no man acknowledgeth that the estate of euery man is in the will and hand of God. But they that are placed aboue others, do not only contumeliously & cruelly handle their neighbours, but also most sharply doe they deale against the authour of their saluation. Therefore some are lifted vppe into high degree of ho­nour, and some are slipte downe, or rather cast downe headlong out of their thrones, that we in deede might learne, that what soeuer thing is a­loft and exalted in the world, is subiecte to God, and that all the worlde is vnder his gouernement. Dauid declareth the cause and ende of these chaunges, Psal. 107. 20. and also Dan. 2. 21.

VVe see howe the Princes of the worlde become arrogante wythout measure, howe they runne into luxuriousnesse, howe they swel in pride, and howe the sweetenesse of prosperitie hath mado them dronken. It is not to be wondered at, if God cannot beare with suche vnthankeful­nesse, and this is the cause why for the most part their state is not dure­able, whome God hath lifted vppe on high. And againe, the glorye of Kings and Princes, doeth so amaze the common sorte of menne, that few there be that thinke there is any God aboue them. But if that Princes brought their scepters with them from their mothers wombe, or that the continuaunce of their kingdomes were perpetuall, then all know­ledge of God, and of his prouidence, would presently vanish away. The Lorde therefore placing the low aloft, he leadeth the pride of the world as prisonner in his triumphe, and with all he teacheth his, simplicitie and modestie.

Nowe we knowe why Marye saide, that it is God that throweth the Princes from their thrones, and exalteth the lowly: namely, that he might teache vs that the world is not tourned and rowled by the blind force of [Page 39] Fortune, but what chaunges so euer are seene, they all come to passe by the prouidence of God: and also that God himselfe with great equitie doth gouerne those things which seme to trouble and peruert the whole order of the world. The which thing shee more fully confirmeth in the next verse. He hath filled (sayeth shee) the hungry with good things, and sent away the rich emptie. Heereby we gather that alterations please not God of themselues, but for an other cause: That is, because that the great ones, and the rich, and the mighty, being puffed vp with their fulnesse, do chalenge all thyngs to them selues, and leaue nothing to God hym self. wherefore we must diligently take heede that we be not carryed awaye with prosperitie, we must also beware of the vnconstant fulnesse of the flesh, least that God sodenly make vs emptie. But this doctrine, that God filleth the hungrie with good things, bringeth great cōfort to the god­ly, whiche feele their owne pouertie: and as though they were hunger­storuen, doe sigh vnto God.

54. Hee hathe vpholden Israel. In this last parte, Marye doeth applye these generall sentenses to the present purpose. And the summe is, that God nowe perfourmeth the saluation, which in times past was promi­sed to the holy Fathers.

But first there is an apte Metaphore in the woorde vpholden, for the estate of the people was so throwen downe, that amongst the moste there was no hope lefte that it might be againe restored, therefore it is sayde that Israel is vpholden, because that God with his outstretched hande raised it vppe, it being throwen prostrate, and lying vnder feete. Religion was defiled manye waies, in the publicke doctrine there was left almoste nothing sounde.

The gouernement of the Church being wholely confused, did breath out nothing else but cruell barbarousnesse: The polliticke order was vt­terly ouerthrowne, the Romaines and Herode as sauage beastes, did rende in peeces the bodye of the people: So muche more notable was their restitution, for that it was then when all things being ouerthrown, not lawfull for them to hope after it.

Heere hee vseth the name of childe, which may as well be vnderstode a seruaunte, as a sonne, but to take it for a seruaunte is most apte. And Israel in this place (as in manye others) is called the seruaunte of God, because that hee was receiued into the housholde of God.

Being mindefull. Marye sheweth the cause whye this people readye to fall into ruine, was receiued of God: naye why God raised them vppe, being nowe all ready fallen downe, because that in preseruing the same, hee might shewe a token of his mercie, yea in woorde expressely he de­clareth that God was mindefull of his mercye, whereof he mighte haue seemed to haue beene somewhat forgetfull, seeing that hee suffered hys people to be so miserablye vexed and afflicted: for it is commonly vsed to attribute affections to God, euen as in their causes menne thinke him either to be angrie or to be mercifull vnto them. And because that mens mindes can not conceiue the mercie of God, but as the same is offered and testified to vs in his woorde: heere Marie calleth her selfe and o­thers to the promisses, and teacheth that God is faithfull and constant [...] in perfourming the same.

[Page 40] In this sense God is often called louing and true: because that we can ne­uer account of his fatherly goodnesse towardes vs: but that we must also remember his word, by which band he bindeth him selfe vnto vs, and the same being put in the middle, he knitteth our saluation with the goodnes of God, with a knot that cannot be vnknit. But in the same wordes doth Mary shew, that the couenant which God made with the fathers in times past was of his free grace, for there shee fetcheth the promised saluation out of the meere mercie of GOD, as out of a fountaine: and hereof we gather that shee was well exercised in the doctrine of the scripture. The Messias was then commonly looked for: but there were but fewe which had their faith grounded vpon so sincere a knowledg of the scrip­ture.

55. To Abraham and to his seede. If thou readest it ioyntly, the chaunging of the case seemeth to be absurd: for then thou shouldest rather haue v­sed the accusatiue case, then the ablatiue, but in my iudgement there is no simple apposition: because that Mary doth not onely declare who those fathers were, to whom God spake, but she sheweth that the force and ef­fect of the promises doth reach to al the posteritie, if they be of the true seede of Abraham. VVhereof it also followeth to be vnderstoode, that Mary speaketh of the solemne couenaunt, which was specially made with Abraham and his house. For there were other promises, which were made to Adam, to Noah, and to others, which generally did belong to all the Gentiles. But as vnbeliefe did cut of many fleshly children of Abraham, and because they were degenerate, they were altogether estrā ­ged from the house of Abraham: so we, which were straungers, beeing grafted in by faith, are to be accounted the true seede of Abraham. Let vs therefore hold, that God in times past so spake to the fathers, that his grace which he offered vnto them shoulde also appertaine to them that came after, and also he hath adopted al the Gentiles, that by fayth they might become the spirituall children of Abraham, which by nature were not.

The summe of this historie is, that the natiuitie of Iohn became famous through diuers miracles of God, which promised some great and singu­lar thing (in time to come) of that infant. For it was the will of God to set him forth with these rare tokens from his mothers wombe, least that afterwardes, as an vnknowne person, or as one of the common sorte, he should goe forth to execute the office of a Prophet. First, Luke decla­reth, that Mary was almost three monethes with her co [...]e, euen vnto the day of her deliueraunce: for it is probable, that there was no other cause of her tarrying, but that shee might enioye the sight of the heauenlye grace, whiche the Angell tolde her of, for the confirmation of her fayth.

58. And her neighbours and cosines. It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child, or whether they had heard before that an Angell had appeared to Za­chary, which had promised him a sonne. Certainly this was no small be­nefit of God, that a barren woman, whose course of age was now past, should beare a childe beyonde the order of nature. Therefore it may be, that for this so great a cause, they extolled the greatnesse of the goodnesse of God. Furthermore, on the eight day (as the custome was) for dutie & for humanitie sake▪ they came togeather. But this occasion doth God vse, that he might make them witnesses and beholders of his power, and of his glory. And it is not to be doubted, but that there came a greater con­course of the people, because of the extraordinarie birth: for they accoun­ted it as a wonder, to see an old and a barren woman sodenly to become with childe. And now, when the child was borne, the wonder was renu­ed and encreased. VVe gather by the words of Luke, that although they circumcised their children at home: yet they did it not without a con­course and an assembly of men: and that not without a cause: for seeing that it was a publike sacrament of the Church, it ought not to be admi­nistred secretely or priuately.

59. They called him after the name of his father. VVe know that in the be­ginning names were giuen to men, either of the euent of thinges, or else by propheticall instinction, to declare & note some secrete work of God. But after in processe of time, when there was more store of names, so that conueniently they could not dayly inuent new, they being content with [Page 42] their old and accustomed names, called their children by the names of their auncesters: So there were many Zacharyes before Iohn his father▪ and it may be that he came of the sonne of Barachias. And we know, that most commonly that is holden for a law, which is receiued into vse and custome. Therefore these men striue, that their custome might be obser­ued in naming of the child. But as there is no religion to be put in names, so no wise men wil deny the faithful in this behalfe, to make a godly and fitte choyse: that they may giue their children such names, as may teach them and admonish them of their dueties. Furthermore, let them bo­rowe the names of the holye Fathers (that so they may prouoke theyr children to follow their examples) rather then take them from prophane men.

60. His mother answered. It is vncertaine, whether that Elizabeth was also taught by an Oracle: But it is most like, that when Zacharyas sawe him selfe punished for his slacknes to beleeue, that he tolde his wife by writing that, which the Angell had giuen in commaundement as con­cerning his name: for that otherwise shee woulde not haue obeyed the commaundement of God. Why also this name was giuen to the Baptist from aboue, I haue before declared. The kinsfolkes although they knew not the cause, yet they are moued with the newnes of the thing, especially because that they suppose that this is not vnaduisedly done.

64. His mouth was opened. God renoumeth the birth day of his Prophet by restoring the tongue to the father. And it is not to be doubted, but that this benefit was differred to this day, for this end and purpose, that hee might turne mens eies vpon Iohn. It is sayde that Zacharyas praised god, not onely that he might declare his thankfulnes, but that his kinsfolke and neighbours might know that this punishment was laid vppon him, because that he was so slacke to beleeue. And hee was not ashamed with his owne reproache, to declare and sette forth the glorye of GOD. So it is euery where knowne to all men, that there is a childe borne not at aduenture, or after the common order, but promised by heauenlye Oracle.

65. Then feare came on them all. This feare whereof Luke maketh men­tion in this place, sprang of the feeling of Gods power: For the workes of God are with such reuerence to be considered, that they may earnestly moue vs. For God playeth not with his miracles, but he stirreth vp the senses of men, which otherwise he perceiueth to be slow and dull. And Luke saith that this fame was spread abroad throughout al the hill coun­trey of Iudea. Although that many tooke no profit by it (yet they were for a time touched with the power of God) for when that Iohn beganne to execute his office, few did remember how wonderful his natiuitie was. But God would that the fame of these thinges should be spread abroad, not for their sakes only that heard the same, but that the miracle might be of more credit in all ages after, which was then so famous in euery place: yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man. For when as vaine and foolish thinges are fast fixed in our mindes: the remembrance of the graces of God, which ought alwayes to be fresh in memorie is presently let passe and forgotten. Luke speaketh not of blockish men, or of bruitish cōtemners of God: For hee saith that they layd vp these thinges in their heart, that is, they were di­ligent [Page 43] to consider these thinges. And it is probable that some at the time remembred these matters, but the greater part had shortlye after cast off this reuerēt feare, which they had cōceiued: Yet it is to be noted, that they did not digresse from the purpose, which referred these miracles which they sawe to the excellencie, which should in time to come be found in the childe: for such was the counsell of God, as we haue saide, that Iohn should not after come abroad without singular commendation. In that Luke saith that the hand of God was with him, this is the meaning: The grace of God was euident so many waies, which openly declared that he was not a common man. It is a figuratiue speech, which affirmeth that the power of God was as plainely shewed, as if the hand of God had beene openly seene, that euery man might readily discerne that God was present.

67. Zacharyas was filled with the holy Ghost. But a litle before it is shewed what this manner of speach meaneth: that is, that the seruantes of God are indued with more aboundant grace of the spirit, the which they yet were not without before. VVe read that the spirit was giuen to the Pro­phetes, not that they were at other times without the same, but because that the power of the spirite did more plentifully and fully shew it selfe in them, as oft as they (as it were by the hand of God) were brought in­to the light, to execute their office. Therefore the knitting togeather of those two clauses, which Luke vseth, is to be obserued, that hee was filled with the holy Ghost, and prophecied, For it signifieth that hee was then inspired from aboue more then ordinarily, so that hee spake not after the fashi­on of men, as a priuate man, but that hee spake onelye heauenly doc­trine. So Paule ioyneth Prophesie and the spirit together, 1. Thess. 5. 19. Quench not the spirite, despise not prophesie, that we might knowe that by the contempt of doctrine▪ the light of the spirite is extinguished.

But this goodnes of God is worthy to be remembred, that Zacharyas had [Page 44] not onely the vse of his speach restored to him againe, which for niene monethes hee wanted, but also his tongue was made an instrument of the holy Ghost.

68. Blessed be the Lord. Zachary beginneth with thankes giuing, but with a propheticall spirite he setteth forth the accomplished redempti­on, promised before time in Christ, whereof the saluation and felicitie of the Church did depend: why he should be called the God of Israel, vn­der whose gouernment the whole world is subiect, it doth better appeare by the texte: namelye, for that the redeemer was speciallye promised to the seede of Abraham: Because that GOD had made his coue­naunt onely with one people and nation, whereof Zachary was now a­bout to speak. For good cause therefore doth he expresly name the name of that people, to whom the grace of saluation properly, or at least princi­pally was sent and appoynted. There is vnder this visiting a secrete op­position▪ because that the countenaunce of God, for a time, was turned from the wretched children of Abraham: for they were fallen into that calamitie, and ouerwhelmed with so great a heape of mischiefes, that no man would haue thought that God had any regard vnto them. Further­more, this visitation of God, whereof Zachary mentioneth, is put as the cause and the beginning of the redemption: Therefore resolue it thus, God looked vppon his people, that he might redeeme them. And seeing that they were prisoners, which God redeemed, and that this kind of re­dēption was spirituall: we thereof gather, that euen the holy fathers were not free from the yoake of sinne and the tyrrany of death, but through the grace of Christ: For Christ is said to be a redeemer sent, euen to the holy and elect people of God. But if redemption was but then at length brought of Christ, when as he appeared in the flesh: It followeth that the faithfull, which were dead before his comming, were all their life time seruauntes of sinne and of death, which were a great absurditie. I answer that the force and effect of this redemption, which was once giuen in Christ, was common in all ages.

69. He hath raysed vp a horne of saluation. That is a power to saue. For the throane of Dauid being throwne downe, and the people being dispear­sed, the hope of saluatiō in outward shew was also fallē away. And sure­lye Zachary alludeth to the prophesies of the Prophets, in the which there is promised a sodaine restitution, when that al thinges with them were in greatest miserie and destruction. And this sentence is taken out of the Psalm. 132. 17▪ where it is sayde: There will I make the horne of Dauid to budde, for I haue ordayned a light for mine annoynted. If that God doth shew his power to saue vs in no other meanes, but in Christ, then it is a most hainous offence to bow from him any way, if that we hope to be saued from aboue. But obserue, that that is a horne of saluation to the faythfull, which to the wicked is terrible: so that dispearseth them, or rather ouerthroweth them, and beateth them to the dust. He calleth Da­uid the seruaunt of god, not simply, because he worshipped God, as euery one of the godly doe: but in an other respect, namely that he was chosen his minister, to gouerne and to preserue his people, that he and his succes­sours should represent the person and offices of Christ. And although there was then no shew of a kingdome left amongst the Iewes: yet bee­cause that Zachary reposeth himselfe in the promises of God, he doubteth [Page 45] not to call Dauid the seruaunt of God, in whom God shewed a token of saluation that was to come: VVhereof it followeth that Christe is then indeede constituted as the aucthour of our saluation, when that there is a throane set vp for him amongst vs, from the which he may gouerne vs.

70. As hee spake. Least for the newnesse of it, the saluation should be doubted of, which he saieth was brought by Christ, he citeth all the pro­phetes, as witnesses of the same: which being raysed vp in diuers tymes, doe yet teach with one consent, that we must hope for saluation from Christ alone. And this is not the onely purpose of Zachary, to prayse the fayth and constancie of God, because that hee perfourmeth and fulfil­leth, that which he before in times past hath promised: But his minde is rather to call the faithfull to the old prophesies, that with the more cer­teintie and readines, they might imbrace the saluatiō offered them, wher­of all the Prophetes from the beginning witnessed. For truely our fayth in Christ is established vppon a sure stay, when as it cometh forth con­firmed with the testimonies of al the Prophets. He calleth the Prophetes holy, that thereby their wordes might haue the greater aucthoritie and reuerence, as if he should haue sayde, they are not light or common, but approoued witnesses: yea they are set forth by publike commaundement, as if that from heauen they were called for this purpose from the com­mon sorte of men. But in small and seueral perticular poyntes, to discusse how that all the Prophetes did witnesse of Christ, it would be too long. Let this suffice for this time ( [...]ith it is knowne to all men, that the people could not be otherwise brought to beleeue that God would be mercifull to them any otherwise, but by bringing in that couenaunt, which was e­stablished in Christ) that he plainely speaketh of the redemption to come, as it was reuealed in Christ. Hether belong many notable places, which doe verie plainly prophesie of Christ, and shew him forth, as it were with a finger. But especially that seale of the couenaunt of God is to bee re­membred, the which if any man neglect, hee shall neuer vnderstande any thing in the Prophetes, as the Iewes miserably wandred in reading of the scripture: for that they being onely curious in wordes, they strayed farre from the purpose.

71. Deliuerance from our enemies. Zachary doth more plainely set forth the power and office of Christ. And truely it would profit vs litle or no­thing, to heare that Christ was giuen vs, except we also knew what good hee brought vs. For this cause therefore he doth more fully teach to what end the horne of saluation was erected, euen that the faithfull might bee preserued from their enemies. It is not to be doubted but that Zachari­as knew well ynough, that the greatest warre that the Church of GOD hath, is not with fleshe and bloud, but with Sathan and all his retinewe, wherewith he doth deceitfully deuise the destruction of vs all. And al­though that outward enemies doe also molest the Church, and that it is deliuered from them by Christ: yet seeing that the kingdome of Christ is spirituall, this sentence is spoken especially of Sathan, the prince of this world, and of his powers. Againe the miserable condition of men with­out Christ is here noted, that is: that they lye prostrate vnder the tyran­nie of the deuill: for otherwise Christ could not deliuer his children out of his hand, that is, from his power. Yet this place doth declare, that the [Page 46] Church especially liueth amongst her enemies, while shee remaineth in this world, and is alwaies in daunger of their violence, if Christ were not present to helpe. But this is the inestimable grace of Christ, that our sal­uation remaineth certaine and safe, although our enemies doe compasse vs on euery side. And although it is a hard speech, when he saith that hee wil send deliueraunce from our enemies, yet the sense is not hard, because that no deuises of our enemies, or strengthes, no deceites, no forces can hinder God, but that he deliuering vs from them, will perpetuallye pre­serue vs.

72. That he would shew mercy. Zachary doth teach vs ageine from whence this redemption commeth, euen from the mercy of God, and from the couenaunt of his free grace. For hee declareth the cause why it pleased God to saue his people: euen because he was mindefull of his couenant hath he shewed his mercie: And he is said to be mindefull of his coue­naunt, because that his so long delaying might seeme to be a certaine forgetfulnesse: for he suffered the people afflicted with most grieuous mischiefes to languish. This order is diligently to be obserued, that god was lead of his own meere mercie, to make the couenaunt with the fa­thers: Then he hauing made the couenant▪ he was bound by his word to perfourm the saluatiō of men. Thirdly, that what thing soeuer is good, he giueth it in Christ, that so he might sanctifie al his promises, that so the faith of them should be no otherwise established, but when the fulnesse should appeare in Christ. There is promised in the couenaunt forgiue­nes of sinnes, but the same is to be had in the bloud of Christ: there is promised righteousnes, but the same is giuen by the satisfactiō of Christ: there is promised life, but it is not to be sought, but in the death and re­surrection of Christ. And this is the cause why God cōmanded in times past, that the book of the law also shuld be sprinckled with the blood of the sacrifice. It is also worthy to be obserued, that Zachary extendeth to the fathers that are dead, the mercy which was shewd in his age, that they al in cōmon might receiue the fruite of the same. For hereof it foloweth that the grace & power of Christ cannot be cōtained within the straits of this fraile life, but that it is eternal: And it cannot be ended by the death of the flesh, seeing that both the soules are free from death, and also that a resurrection doth follow the destruction of the flesh. As ther­fore neither Abraham, nor any of the saintes could by their own power or merits obtaine saluation for them selues: so there is a common salua­tion shewed forth in Christ to all the fathfull, aswell to them that are dead, as to them that are aliue.

73. According to the oath. The preposition is not expressed in the greek, but it is sufficiently known, that it is the cōmon vse of that tongue, whē the nowne is put in the accusatiue case, without a word to gouerne it, that then a proposition is to be vnderstood, wherof it may be gouerned. He maketh mention of his oath, that he might the better set forth how sure and holy his truth is: for God doth so much submit him selfe to our capacitie, that he vouchsafeth to vse his name as a stay and helpe of our infirmitie: wherefore if the bare promises doe not suffice vs, let vs yet re­member this confirmation, and if that take not all doubt from vs, wee are too vnthankful to God, and iniurious to his holy name.

That he would giue vs. Zachary doth not declare what the couenaunt of [Page 47] God doth conteine in al and euery of the particular pointes of the samet But he teacheth for what purpose GOD in his mercie dealt so louingly with his people, when he redeemed them, that is, that they being redee­med, should addict and vow them selues wholy to worship the aucthour of their saluation. Therefore as the free goodnes of God is the efficient cause of mans saluation: so the finall cause is, that men by liuing a god­lie and a holy life, might glorifie the name of God: the which is dili­gently to be noted, that we being mindefull of our calling, might learne to referre the grace of god to his true vse. These sentences (I say) are to be considered, that we are not called to vncleannes, but to holines, that wee are redeemed with a great price, not that we should be seruauntes to the desires of the flesh, or that we should runne on in vnbrideled libertie, but that Christ might reigne in vs: that wee by adoption are placed into the houshold of God, that we againe, as children, should obey our father. For Tit 2. 11. In this appeareth the goodnes of God, & Philanthropia, that de­nying worldly lusts, we should liue soberly, righteously, and godly. Ther­fore Paule in the Ep. Rom. 12. 1. when that he would effectually exhort the faithful, that in newnes of life they shoulde offer vp them selues vnto God, and that by putting off the old man, & forsaking the former mind, they should giue vnto him a reasonable seruice, hee proposeth vnto them the bowels of the mercie of god. The scripture is ful of such testimonies, which declare that the grace of Christ is made of no effect, if we bēd not to this purpose. But it is to be noted, that he saith, that we shuld serue him without feare: For it signifieth that god cānot be rightly serued, but with quiet setled mindes: for they which are not perswaded, but are in doubt with themselues, whether they shal finde him merciful or offended, whe­ther he accepteth their obedience or refuseth the same: to be short, they which vncertainly wauer betweene hope and feare, it may be that som­times they carefullye busie thē selues in seruing him, but they neuer sub­mit themselues sincerely, & from the heart vnto him: for feare & doubt­fulnes cause thē to abhor him: so that, if it were possible, they wold rather wish that his Godhead were extinguished. But we know that no sacrifice is acceptable to God, but that which commeth of a free wil, and which is offered with a glad heart. VVherefore, that men may worship aright, it is necessarie that their cōsciences be first quieted: as Dauid saith, Psa. 130. 4. Mercy is with thee, that thou maist be feared. For God hauing giuē peace to men, doth cal them louingly to him, and causeth them to come gladly, and with a free & bold affection to worship him. And hereof doth Paule gather that sentenc [...]: whatsoeuer is not of faith, is sinne. Rom. 14. 23. For seeing that God hath reconciled men to himself in his sonne Christ, seeing he defendeth them by the ayde of the same his sonne, that they might be without al feare, and seeing hee hath layd vp their saluation in his hand and keeping, Zachary hath good cause to say, that by his grace we are deliuered from feare. Therefore the Prophetes ascribe this as a propertie to his kingdome, that men should haue a certaine peace, and should enioy most quiet ioy.

75. In holynes and righteousnes. As God hath comprehended in two ta­bles the rule of liuing well: So Zachary doth shewe heere, that wee haue then serued god, according to his law, whē as our life is framed to holines & righteousnes. For it is not to be doubted, but that holines doth cōtaine [Page 48] those dueties of godlines, which belong to the first table of the law: And of this thing Plato was not ignoraunt, and rigteousnes extendeth to all the dueties of charitie. For God requireth nothing else of vs in the second table, but that we should giue to euery man, that which is his due.

There is added, before him, that the faythfull may know, that it is not suf­ficient for them to gouerne their life wel, or that they keepe their hands, their feete, and their whole body from all sinne before the sight of men: for it behooueth them to liue to the iudgement of God, who is not satis­fied with an outward holines, but he especially beholdeth the heart. Last of all, least any man thinke that he hath done his duetie, when as he hath serued God for a small time, Zachary saieth that they were redeemed of this condition, that they should spend their whole life in endeuouring to serue God. And seeing that our redemption is eternall, it is our duetie neuer to forget it. And seeing God adopteth vs vnto him selfe for euer, our thankfulnes ought not to be trāsitorie, or for a smal time: to be short, seeing that Christ died, and rose againe for them, it is conuenient that hee should be Lord both of their life and death. Therfore Paule in that place which I cited a litle before, commaundeth vs to lead a holy and a righte­ous life, vntill the comming of the mightie God, looking for (saith he) the blessed hope &c.

76. And thou childe. Zachary returneth againe to the commendation of the grace of Christ: but he doth this, as it were vnder the person of his owne sonne, briefly setting forth the office of teaching, for the which he was prepared and apponted. And although that he could not yet di­scerne any prophetical giftes in the litle childe, being but eight dayes old, he yet turning his eies to behold the counsaile of God, doth speake as of a thing perfectly knowne. To be called a prophet of God, is in this place taken for to be accompted, and to be openly knowne. The secrete calling of God was gone and passed before, it onely rested that it should be made knowne vnto men what he was: But because that the name of a prophet is generall, therefore by the reuelation brought vnto him by the Angel, he is appoynted to be the forerunner of Christ.

[Page 49] Thou shalt goe before the face of the Lord (saith he:) That is, this office thou must vndertake, that by thy preaching thou maist turn men to heare the Lord▪ But why Iohn, when he had almost ended his course, denied that he was the Prophet of God, it is declared in that place in Iohn. And we shal here­after see what manner of preparing of a way this is, whereof Zachary here speaketh.

77. To giue knowledge of saluation. Zachary nowe toucheth the chiefe poynt of the Gospell, in that he teacheth that the knowledge of saluatiō is put in the forgiuenes of sinnes. For seeing that by nature we are born the children of wrath, it followeth that by nature wee are condemned and lost: and this is the cause of our damnation, that we are guiltie of vn­righteousnes: wherefore there is no other way, whereby we may escape death, except that God should reconcile vs to him selfe, by not imputinge or laying our sinnes to our charge. And it is easily gathered out of the words of Zachary, that this is the onely righteousnes that remayneth for vs before God: For wherof commeth saluation, but of righteousnes? And if that it be not lawful for the children of God to acknowledge any other saluatiō, then through forgiuenesse of sinnes, it followeth that righteous­nesse cannot any other where bee sought: so the righteousnesse (which proude men haue forged and framed to them selues, of the merites of workes) is nothing else but imputation of righteousnes, whilst that God freely absolueth vs from the guiltinesse of sinne. Moreouer it is to bee noted, that Zachary speaketh not of straungers, but of the people of god: whereof it followeth, that not onely the beginning of righteousnes doth depend vppon forgiuenesse of sinnes: but that the faythfull also are by imputation or imputatiuely (that I may so speake) righteous before god, euen vntil the end: because that otherwise they cannot stand before his tribunal seate, except that dayly they haue recourse to the free reconcili­ation in his grace.

78. Through the tender mercie. In this so great a benefit, Zachary, as it is requisite, doth set forth the mercy of God: and he was not content to call it simply, the saluation which was brought vs through Christ, but he saith that it came out of the tendernesse or very bowelles of Gods mercy, the which is more forcible. Afterwardes hee metaphorically addeth, that through the great mercie of God it came to passe, that the daye gaue light to them that satte in darkenes. Oriens. (i. the day springing) in this place is not a participle: for in greeke it is anatole, that is the coast where the sunne ariseth, to the which the fall is opposed. Therefore Zachary extolleth the mercy of God in this, that the darkenes of death being sha­ken off, the light of life was restored to the people of God. In this maner it becommeth vs, as oft as we speake of our saluation, to lift vp our minds to the mercy of God. It seemeth to be an allusion to the 4. chap. 2 v. of Mal▪ where Christ is called the sunne of righteousnes, hauing health vn­der his winges, that is, carrying it in his beames. For the wordes light and darknesse, there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light, they that dwelled in the land of the shadow of death, vppon them hath the light shined: And in many other places are those wordes vsed. But by these wordes wee are taught that there is no light of life in the world without Christ, but that al thinges are couered with the most horrible darkenes of death. Therefore in an other place [Page 50] Esay doth testifie that this is proper to the Church alone. Behold (saith he) darknesse shall couer the earth, and grosse darknesse the people: but the Lorde shall arise vpon thee, and his glorye shall be seene vpon thee, Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death, whose heartes the Lord alwayes lightned through faith. I aun­swere, that the godly, which liued vnder the law, being on euery side com­passed with the darknesse of death, did beholde light a farre off in the comming of Christe, wherewith they were refreshed, least they shoulde haue ben ouerwhelmed with present death. It may be also that Zachary had respect to the miserable estate of his time. But generally this is true: for by the comming of Christ there arose a light to all the godly, which were before, and also which were to come, which should quicken them: because he extended his life also euen, to the dead. To sitte, signifieth as much as to lye downe: therfore Esay commaundeth the Church to arise when the day shone, 60. 1.

79. To guide our feete. By this clause Zacharyas teacheth, that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone. The word peace might here haue beene vsed in his proper sense, and shoulde not haue beene much amisse, because that the light of Christ pacifieth the mindes of men. But because that amongst the Hebrewes peace doth sig­nifie a good & blessed successe of al things; I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes, least that we should seeke any thing that is good else where: but that we being perswaded, that through Christ we should be made perfectly and wholy blessed, might rest in him alone. To the same purpose belong those wordes of Isaias, 60. 19. Thou shalt haue no more sunne to shine by day, nor moone by night: for the Lord shall be thine euerlasting light. If that Zachary by the onely beholding of his sonne, that was yet a childe, was lead to speak so notably of the grace and power of Christ, before he was borne; are not they thrise & foure times vnthankfull, which after that he is dead, risen againe, and ascended into heauen, that hee might sitte at the right hand of his father, doe esteeme lesse honourably & reuerently of Christ, and they extenuate his power, whose praise the holy Ghost set forth, while he was yet in his mothers wombe? For we must remember that which I touched before, that Zachary spake not of himself, but as the spirit of God gouerned his tongue.

80. And the childe gr [...]w. Luke addeth this to conclude the history with. First he declareth that Iohn was strong in the spirit: whereby hee signifi­eth that there was a rare and vnwoonted towardnesse in the chylde, which was a signe that the heauenly spirite dwelt in him: yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse, vn­till the day came that hee should shewe himselfe: that is, vntill the Lorde appoynted to bring him forth: whereby we gather, that although Iohn knew well of his calling, yet hee would not attempt anye thing before the time, but taryed the calling of God.

Because that both these genealogies, which are written of Matthewe and Luke doe not agree in all thinges: it must first be seene whether that both of them doe fetch the genealogie of Christ from Ioseph, or whether Matthew doth so onely, and Luke dooth fetch it from Mary. They that are of the latter iudgement haue a good colour for the dif­ference, that is in diuers names. And truely at the first sight, seeing that Luke doth so much differ from Matthew, it seemeth nothing lesse, then that they should declare one and the same genealogie: For from Dauid vnto Salathiell, and againe from Zorobabell to Ioseph, they name alto­gether diuerse names. Furthermore, they pretende that it is absurde to bestow so much labour in a matter not needefull, as to accompt the pe­tegree of Ioseph twise, who yet was not the father of Christ. To what purpose (say they) is this repetition, whereby there is nothing prooued, that doth much appertaine to the edifying of faith? For if this thing be onely known, that Ioseph was one of the posteritie and house of Dauid, yet the line of Christ romaineth doubtfull: therfore, by their iudgments it was superfluous that both the Euangelistes should imploy themselues vppon this matter. But that Matthew repeateth the progenie of Ioseph they excuse thus, that hee did it, because that manye did yet thinke him to be the father of Christ. But it were to be scorned at, that with this cockering hee should nourish this most pestilent error, and the text doth openly confute the same. For Matthewe assoone as hee commoth to the ende of the genealogie, teacheth that Christ came not of the seede of Ioseph, but that by the secrete power of the holy Ghost he was con­ceiued in the wombe of the Virgin: wherfore if their iudgements should stand, Matthew might be reprooued of foolishnes, and for want of con­sideration, as one, who in vaine would recite the genealogie of Ioseph. But their obiection is not yet aunswered, that the genealogie of Ioseph doth nothing appertaine to Christ. The answere is old and commonly known, that in the person of Ioseph the petegree of Mary is also compre­hended: because that the law commaunded that euery man shoulde take him a wife in his owne tribe.

They take exceptions against this lawe, because that it was negle­cted almoste in all ages: but the argumentes which they vse are friuo­lous. They cite that example, that the eleuen tribes promised with an oath, that they woulde not giue a wife to the men of Beniamin. If this were prescribed by law (say they) then needed there not a new oath. But I answer that they doe yll and vnwiselye, to drawe this extraor­dinarie facte of theirs into a common rule: For it was necessary, one trybe being cutte off, that the bodye of the people shoulde haue beene maimed, if that by this remedie there had not bin some help prouided for [Page 53] so great a necessitie. Therefore the common law is not in this to be con­sidered. Againe they obiect, that Mary the mother of Christ, was cosine to Elizabeth, whō Luke before witnessed to haue bin of the daughters of Aarō. The answer also to this is easie. It was lawful for the maides of the tribe of Iuda or of anye other tribe, to marrie into the tribe of the priesthoode: because that, that reason which is expressed in the law, was not thereby hindered, which was, least that the woman should carrye her inheritaunce to any other, but to them of her owne tribe. So the holy historie 2. Para. 22. 11. declareth that the wife of Ioiada the high priest came of the kingly stocke: Therefore it is neither meruaile nor thing vnwonted, if that the mother of Elizabeth was married to a Priest. But if any denie that these thinges are not so fully prooued, that it is lawful to determine Mary to be of the same tribe that Ioseph was, because that shee was his wife: verily I graunt, that it cannot simply be prooued out of the bare historie, as it is here read, except that other circumstances bee added to the same. But first it is to be noted, that the Euangelistes spake of thinges well knowne in their age: so that when the genealogie of Ioseph was drawne vnto Dauid, it was easie for euery man to draw the genealogie of Mary from thence also. And it is not to be doubted, but that the Euangelistes beeing occupied in that which was commonlye knowne in their age, were therefore the lesse curious about the same: For if any had doubted, they might easily & speedily haue made inqui­sition.

Furthermore, they take this as a thing graunted, that seeing Ioseph was a good man and modest, hee would not take a wife, but out of his owne tribe, according to the appointment of the law. Although that ge­nerall law sufficed not to proue that Mary was of the kingly stocke: for Mary might haue come of the tribe of Iuda, though shee came not of the stocke of Dauid. Therefore the matter being thus, the Euange­listes had a care of the godly which would not contentiously striue, but might in the person of Ioseph knowe the genealogie of Mary, especially seeing the matter (as we said before,) was in that age well knowne and not doubtfull.

But it may seeme to be incredible, that these poore despised marryed folkes should be of the posteritie of Dauid, and should be that kinglye seede, whereof the redeemer should come. Nowe, if any aske whether the genealogie, as it is set downe by Matthew and Luke, doth clearely and euidently shewe, that Mary is of the stocke of Dauid: I graunt that it cannot certeinely be gathered by it. But seeing that the kindred of Mary and Ioseph was not then vnknowne, the Euangelistes were the lesse carefull in this matter: but yet the purpose of them both was to take away the offence, which the basenes, and the contempt, and the pouertie, aswel of Ioseph as of Mary might breed, least that there might not be knowne in them any thing apportaining to the kingly race.

Furthermore, that they imagine or faine that Luke setreth downe the genealogie of Mary, and letteth passe that of Ioseph, is easily confuted: For thus; word for word he writeth, Iesus was supposed to bee the sonne of Io­seph, which was the sonne of Eli, the sonne of Matthat. Truely hee maketh men­tion neither of the father, nor of the grandfather of Christ, but expresly [Page 54] declareth the progenie of Ioseph him selfe. But I am not ignoraunt what aunswere they vse to knitte vppe this knotte withall: For they saye that Sonne in that place is vsed for a Sonne in lawe. And so that Ioseph was the sonne of Hely, they interprete thus: because hee had his daughter to wife. But this is not agreeable with the order of nature, nei­ther is there in any place of the scripture any such example read.

Nowe, if Solomon bee excluded out of the genealogie of Mary, then shall Christ cease to be Christ: for whatsoeuer is sayde of that stocke, it is grounded vppon that solemne promise. Thy successour, which shall sitte vppon thy throane shall reigne for euer, 2. Samuel 7. 12. and Psal. 132. 11. I will be his father, and hee shall be my sonne. And it is with­out question that Solomon was the figure of this euerlasting king, which was promised to Dauid. And the promise cannot otherwise be applyed to Christe: but as the trueth of it was shadowed in Solomon, 1. Chron. 28. 5.

Now if the stocke of Christ be not referred to him, how, or by what meanes shall hee be accompted the sonne of Dauid? Therefore whosoe­uer putteth Solomon out of the genealogie of Christe, hee doth with­all blotte and wipe away the promises, by which he is knowne to be the sonne of Dauid. And how Luke fetcheth the petegree from Nathan, and yet reiecteth not Solomon, it shall be seene hereafter in his place. And (least I seeme too tedious) for that which is the summe of the matter, I say that these two genealogies doe agree together: yet there are to be noted foure differences in them. The firste is, that Luke with a backe­warde order (as they say) ascendeth from the last to the first: when that Matthew beginneth at the very originall. The seconde is, that Matthew stretcheth not his historie beyonde the holy and electe stocke of Abra­ham: But Luke goeth on euen vnto Adam. The third, that Mattew en­treateth of the genealogie, according to the lawe, and also permitteth himselfe, to leaue some out of the course of his accompt: in that he pro­uiding for the memorie of the readers, dooth onelye recite the numbers of three fourteenes: but Luke doth more exactlye followe the naturall stocke.

The fourth and laste is, that they both speaking sometimes of the same men, doe yet varie in their names. Of the first difference seeing there is no great difficultie in it, it is but in vaine to make may woordes about it. The seconde wanteth not verie good reason: for because that God had chosen the stocke of Abraham to him selfe, whence the redee­mer of the worlde should be borne, and the promise of saluation was after a sorte therein included vnto the comming of Christe, therefore Mattwew dooth not passe beyonde those boundes appoynted of GOD. VVee must remember that Paule saieth, that Christe was a minister of circumcision, for the trueth of GOD, to confirme the promised salua­tion made vnto the holy fathers, Rom. 15. 8. To the which that saying of Christ doth very well agree, that saluation is of the Iewes, Iohn. 4. 22 Therefore Matthew proposeth him to be seene in that holy stocke, to the which he was properlye appoynted. And also in the catologue of Mat­thew the couenaunt of GOD is to be considered: whereby he chose the [Page 55] seede of Abraham for a people vnto him selfe, that it might be separate from all other nations, as with a wall made vppe betweene them. But Luke looketh higher: for although the redeemer was peculierly promi­sed to the seede of Abraham, after that GOD had made his couenaunt with him: yet wee knowe that all had neede of him, presently after the fall of the first man, as hee was then also promised to the whole world: But it was done by the wonderfull counsell of God, that Luke should propose Christ vnto vs as the sonne of Adam, and that Matthew should include him in one stocke of Abraham: for it shoulde haue profited vs nothing, that Christ was giuen of his father, the aucthour of saluati­on, except hee had beene generally common for vs all. And also that had not beene true, which the Apostle saieth, Hebrewes 13. 8. that hee was yesterday, and to day, and is the same also for euer; if that his po­wer and grace had not beene powred out vnto al ages from the creati­on of the worde. Therefore let vs know that saluation in Christ is re­uealed and giuen to all mankinde: because that hee was not without cause called the sonne of Noah, and the sonne of Adam: yet because, that hee is to be sought in the worde of GOD, the spirite dooth not without aduise call vs by an other Euangeliste to the holye stocke of Abraham, where the treasure of eternall life together with Christ was layd vp for a time.

Let vs come to the thirde difference. It is not to be doubted, but that Matthewe obserueth an other order then Luke dooth: for the one pla­ceth Solomon next after Dauid, and the other placeth Nathan, where­by it euidently appeareth that they sette downe diuerse lines. Good and learned interpreters doe thus reconcile this shewe of discorde, that Mat­thew leauing the naturall genealogie (which Luke followeth) doth re­hearse the legall genealogie: and I call that the legall genealogie, wher­by it came to passe, that the right of the kingdome was translated to Salathiell. And in that Eusebius in the firste booke of his Ecclesiasti­call historie, following the iudgemente of Aphricanus, dooth rather call that the legall genealogie, which Luke setteth downe; hee spea­keth it in the same sense: for hee meaneth not any thing else, but that the kingdome, which was establyshed in the person of Solomon, by lawefull meanes did fall at length vnto Salathiell. But they saye better and more aptly, which saye that the legall order was set downe by Mat­thew: For he naming Solomon presentlye after Dauid, doth not obserue from whome Christe came by continual course after the fleshe: But how he descended from Solomen and other kinges, that hee might bee theyr laweful successour, in whose hand the perpetuitie of the kingdom should be established, according to the couenaunt of God. Their iudgement is probable, which think that the stocke of Solomon ended by the death of Ochozias, as 2. Kings. 9. 27. and 11. 1

That whiche some reporte out of the commentaries of the Iewes, that Dauid was commaunded, if Solomon wanted ofspringe, that the kingly power shoulde come to the posteritie of Nathan; I leaue as I find it: onely I take that which is certaine, that the succession of the kindome was not cōfused, but had his distinct degrees. Now whē the holy history [Page 56] reth, that after the slaughter of Ochozia his mother Athalia did hold the kingdome, and the kingly stocke being wholy ouerthrowne, it is more then probable, that those wicked and most cruell murthers were com­mitted of that woman so ambitious of gouernment, least that shee bee­ing driuen to liue a priuate life, should see the kingdom translated other­where. Therfore, if Ochozias had, had a son liuing after him, she might haue reigned in the court, vnder the colour of protection, freely & safe­lie without enuy and daunger. Therefore that she had made her selfe in­famous and odious by her extreame offences, was a signe of desperati­on, for that shee coulde not hold her kingdome at home in her owne house. But the reason why Ioas is called the sonne of Ochozias is, bee­cause he was next in degree vnto him, 2. Chr. 22. 9. So that he might be rightly called the true & natural heire of the kingdom. For besides that Athalia (if we graunt that shee was his grandmother) would gladly haue so abused the title of the infant, who is there endued with anye small discretion, that can thinke it likely, that the naturall sonne of the king could be so hidde of the priest Ioiada, and that his graundmother should not more diligently haue sought him out? But rather if a man consider all thinges wisely, it is easily gathered, that the next heire of the kingdom was of an other line. And that is the meaning of the wordes of Ioiada: the kinges sonne shall reigne according to the couenaunt of the Lord with Dauid, 2. Chron. 23. 3. as if he shoulde haue saide, that it hadde ben an hainous offence, if that a womā, being a stranger, should with vio­lence take vnto her self the scepter, which God had appointed to remain in the house of Dauid. VVherefore there is no absurditie, if Luke doth fetch the petigree of Christ from Nathan: because it may be that the stock of Solomon, which appertained to the succession of the kingdome was decayed.

Nowe if any obiect that Iesus cannot be acknowledged for the Mes­sias, which was promised, except he had come of the posteritie of Solo­mō, who was certainly knowne to haue bin a figure of Christ: although that naturally he came not of Solomon, yet by the leagall order he is to be accounted as his Sonne, because he had his originall from kinges. But such diuersitie in the names doth trouble many very much. For from Dauid euen vnto Ioseph there appeareth no consent betweene the two Euangelistes, but in Salathiell and Zorobabell. The excuse which was woont to be made (that the difference rose hereof, that the Iewes for the moste parte had two names) is hardly admitted of manye. But at this day seeing the cause that mooued Matthew to drawe and sette downe this genealogie is vnknowne to vs, it is no meruaile if we knowe not why in these perticular names, they both agree, or disagree: but it is not to be doubted, but after the captiuitie of Babylon they rehearse certaine, the same men by diuerse names. But I thinke that the names of Zo­robabell and Salathiell were aduisedlye retained for the chaunge of the estate of the people: beecause that then the kinglye maiestie was ex­tinguished. The small shadowe of gouernment which remayned, testi­fied a great chaunge, which admonished the faythfull to hope after a more notable kingdome then that visible kingdome of Salomon, which florished but a short time.

[Page 57] Nowe it is worthe the labour to note this also, that there is no absur­ditie in that, that Luke doth recken and accompt moe in his Cataloge then Mathew doth, for it is ordinarily seene that there are moe In num­ber in the naturall generation, then in the legall. To this also appertai­neth, that Mathew (when he deuided the genealogie of Christ into three partes, and woulde apply to euery part 14. generations,) thought that he might freely leaue oute certaine names, which Luke might not omitte, seeing that he bound not himselfe to that lawe. Thus farre haue I dis­coursed of the genealogie of Christ, as muche as seemeth profitable and conuenient for the summe. If any man be tickeled with a further curio­tie, I remembring Paule his admonition, doe preferre sobrietie and mo­destie before the friuolous arguings about things of no waight: the place to Tit. 3. 9. is well knowen, where hee forbiddeth vs to dispute ouer cu­riously of genealogies. Now lastly it remaineth to shewe why Mathew comprehendeth the whole genealogie of Christe into 3. portions, and placeth 14. menne in euery one. They that say that hee did this, that hee might prouide for the memorie of the readers, they neither say all, nor nothing, for this is true, the cataloge proposed in 3. equal numbers, may the easelier be remembred, yet withall it is plaine that heere are expresly noted, the 3. sortes and states of people, which were after the time that Christ was promised to Abraham vntill the fulnesse of time wherein he was shewed in the flesh, for although that the tribe of Iuda did excell all the rest of the tribes in honour, yet before Dauid it had no principalitie. In Dauid the kingly maiestie shone foorth beyond the hope of all men, which continued to Iechonias, from that time there remained some dig­nitie and gouernement in the tribe of Iuda, which staied the mindes of the godly vnto the comming of the Messias.

1 The booke of the generation. Many interpreters haue laboured in vaine about this title, that they mighte excuse Mathewe for naming the whole hystorie of the one halfe part of his first chapter, for this epigraphe (or in­scription) doth not extende to the whole booke. But the worde booke is put heere and vsed for a cataloge, as if it should haue bene sayde, the ca­taloge of the generation of Christ: Furthermore he calleth Christ in re­specte of the promisses, the sonne of Abraham, the sonne of Dauid, be­cause that God had promised that a seede shall rise from Abraham, in whome all the nations in the world shall be blessed Gen. 12. 3. But vnto Dauid there was a more euident promisse made, that it shoulde come to passe that the kingdome shoulde remaine stedfast in his house vnto the ende of the worlde, Psal. 72. 5. 7. and a king out of his stocke shall sit vp­on the throne, so long as the sunne and the moone doe shine in the hea­uen, Psal. 89. 29 whereuppon it became a common speach amongste the Iewes, that Christ was called the sonne of Dauid.

2. Iacob begate Iudas. Seeing that Mathew couered with silence Ismael the first begottē son of Abrahā, and Esau who by order of nature was superiour to his brother Iacob, he doeth not without aduise geue a place to the 12. Patriarkes in this genealogie, seeing that God bestowed grace of adoption vpon them all. Therfore he declareth that the blessing pro­mised in Christ, did not belong to the only tribe of Iuda, but that it was common to all the children of Iacob whome GOD gathered into hys Church, when Ismael and Esau were made straungers.

[Page 58] 3. Iudai begate Phares and Zara of Thamar. This was the beginning of that humbling, whereof Paule speaketh, Phil. 2. 7. The sonne of God might haue kept his genealogie free and pure from all offence & note of infa­mie, but he comming into the world that he might humble himselfe, and taking vpon him the forme of a seruant, became a worme & not a man, the scorne of men & the outcast of the people, and at the length endured the most curssed death of the crosse Also this infamie in his genealogie hath not he refused, that he should spring from an incestuous bed, which was made amongst his ancesters: for although that Thamar was not en­forced through lust, to desire the company of her father in lawe, yet by an vnlawfull meane shee attempted to reuenge her iniurie. And Iudas when he desired to lie with a whore, fell vpon his daughter in law. But the incomparable goodnes of God striue with the sinne of them both, so that this adoulterous seede should neuerthelesse enioy the scepter.

6. Begat Dauid the king. Dauid only is adorned with this title, because that God proposed in his person the figure of the Messias of the go­uernour and captaine that was to come. The kingdome first began at Saule, but because that this came to passe through a tumult, and by the wicked desires of the people, therefore the change at length from him to Dauid was estemed lawful, especially in as much as pertained to the couenant of God, wherein he had promised, that he should be a gouernor for euer ouer his people: when as the people 1. Sam. 8. 4. had vnhappely [...]alten off the yoke of God, and with coudemned voices demaunded a king for themselues; Saul was graunted them for a smal time: but God presently established his kingdom, which shuld be a pledge of true bles­sednes in the hād of Dauid. Therfore let vs know that here is noted the second estate of the people, as it was ordained of the Lord: yet withal, the shame & dishonesty of man is added by the Euangehst, how that the same can after a sort defile the glory of God his blessing, in that Dauid begat Salomon of Bersabe, whom he had wickedly taken from her hus­band: & that he might enioy her, he most vnfaithfully betraied the inno­cent man to be slaine with the swordes of his enemies. This deformitie falling out about the beginnings of their kingdome, ought to make the Iewes not to glory in flesh; God also would it shuld be declared, that in the establishing of that kingdom he would not be bound to the merites of men: but in that succession which Mat. described, it appeareth by the sacred hystory, that 3. kings wer omitted. They which say that this was done through forgetfulnesse, are not to be heard, neither is their reason to be allowed of, which say that they are vnworthy to haue any place geuen them in the genealogie of Christ: for that shuld haue falne also to the lot of many other, whom yet Mathew mixeth indifferētly with the godly & holy ones. Therfore it semeth rather to be true, whē he wold make a catalogue of 14. kings, he was not very curious in making his choise, because it was sufficient for him to compose a genealogie to set before the eyes of the readers vnto the ende of the kingdome, but that there are red onely 13. it is most likely to be the fault and carelesnes of Printers or wryters of bookes. Epiphanius in his 1. booke contra hareses. sheweth the cause: that when the name of Iechonias was put in twise, the vnlearned presumed to scrape it out of the second place, as a worde more then needed, but he admonisheth that it shoulde not haue beene [Page 59] done so, because that Ioaclm the sonne of king Ioachin, had the name Iechonias common with his sonne. 1. Chron. 3. 17. 2. Chron. 36. 1. Ier. 27. 20. and 28. 4. And Robert Stephanus citeth a Greeke copie, where this name Ioacim is put in.

12. After they were caried into Babylon. That is after the Iewes were ca­ried into captiuitie, for the Euangelist declareth that the posteritye of Dauid, of kings were then become slaues and banished men. Further­more, when that captiuitie was a kinde of destruction, it was wrought by the wonderfull prouidence of God, that the Iewes were not onely gathered together into one body, but also that there remained certaine remnants of gouernment in the house of Dauid, for they which retur­ned home, did of their owne free wil obey the gouernment of Zoroba­bel, therfore the fragments of the kingly scepter endured and lasted in this worlde, vntill the comming of Christ was at hand, according to the Prophecie of Iacob. The scepter shal not depart from Iudah nor a law­geuer from betweene his feete, vntil the Shiloh come. Gen. 49. 10. and in that estate, although there was a miserable and a sorowfull dissipa­tiō of the people, yet they neuer were without some sparks of the grace and fauor of God shining amongst them. The Greeke woorde (for the which the old interpreter vsed transmigrationem, Erasmus hath put Exilium) it properly signifieth a changed dwelling place, wherby vnderstād that the Iewes were enforced to go out of their countrey, that in other pla­ces they might dwell as strangers that were neuer there.

16. Iesus that is called Christ. In the surname Mathew doeth declare his office, that the readers may vnderstand him to be no priuate mā, but an­noynted from aboue to fulfil the worke of redemption. But what ma­ner of annoynting his was, & to what purpose it appertained, I will not in many words at this presente declare. Of the voice it selfe this is to be vnderstode: After the kingdom was abolished, they began to refer it to that one from whom the full restitutiō of their decaied estate was to be hoped for: for so long as there did any maiestie flourish in the house of Dauid, the kings were woont to be called Christi. But least the deformed wastnesse which after folowed, should throwe the mindes of the godly into desperation, it was the will of God that this name should be appli­ed to the only redemer, as it appeareth out of Daniel, and the Euange­lical hystorie doth declare that after the sonne of God was geuen in the flesh, that this was the common maner of speach in euery place.

18. The birth of Iesus Christ. Mathewe doth not as yet declare, where, or after what maner Christ was borne, but how the heauenly generati­on was reuealed vnto Ioseph. First he sayth that Mary was founde with childe of the holy Ghost, not that, that secrete worke of God was com­monly knowen, but as it became knowen vnto men, so doeth he reueile the power of the spirite, which as yet lay hid. He sheweth the time, when shee was betrothed to Ioseph, and yet before that they came together: for in respecte of the assuraunce of the mariage, assoone as the mayde was promised to a man, the Iewes esteemed her as a lawfull wife, and there­fore the lawe condemned them of adulterie, which defiled them selues with them that were contracte. The woorde which the Euangelist doth vse, doth either modestly signifie a secrete accompanying together, or it is simply taken for to dwell together, as husband and wife, shoulde make one house and one familie. So the sense is, that the virgin was not yet de­liuered by her parents into the hand of her husband, but as yet liued vn­der the custodie of her parents.

19. Being a iust man. Some interpreters vnderstande, that Ioseph be­cause that he was iust, would haue spared his wife, so iustice with them should signifie humanitie, or a moderation of the winde bent vnto gen­tlenesse. But they are of better iudgement which reade these two clauses contrarily, that Ioseph was iust, but yet hee was carefull for the fame of his wife, so that the iustice which is heere commended, was in respect of the hatred and detestation of the sinne. Because that he suspected lier of adultery, nay because that he was perswaded that she was an adulteresse, he would not nourish such an offence with his gentlenesse: and certainly he is his wifes bawde, who soeuer hee is that winketh at her vnchastitie, good and honest mindes doe not onely abhorre such an offence, but also the lawes doe spot with infamie such negligent slouthfulnesse, as that is whereof I spake. Therefore Ioseph with a zeale of iustice, condemned the fault which he supposed to be in his wife, yet his minde bent to hu­manitie, staied him from executing the extremitie of the lawe. This was a meane more qualified, if he, priuely departing, shoulde go toe an other [Page 61] place, whereby wee gather that hee was not of so softe and so effemi­nate a minde, that vnder the pretence of mercye he woulde nourish the sinne by couering it. Onely he remitted some what of the extremitie of the lawe, and would not cast her foorth to the infamous reproche: and it is not to be doubted but that his minde was stayed by the secrete in­stincte of the spirite: for we know how outragious gelousie is, and howe violently it carieth a man away, wherfore although Ioseph had endured an ouer daungerous inuasion, yet was he wonderfully crossed with di­uers perilles which were at hand, when he first beganne to deliberate of the matter. I iudge the same of Maries silence, though we graunt that for shame shee durst not tell her husband that shee was with childe by the holy Ghost, yet shee was rather stayed by the prouidence of God, then by her owne counsell or witte: for if shee had tolde him, as it was a mat­ter incredible, so Ioseph should haue thought that shee had mocked him, and that all men would haue laughed at, and haue taken as a meere fa­ble, neither should the Oracle of God haue bene so muche estemed of, if it had followed after. Therefore the Lorde suffered his seruaunt Iosephe to be caried awaye into a wrong opinion, that with his owne voyce hee might reduce him into the way, but it is to be knowen, that it was rather done for our sakes, then for his owne priuate cause, for the Lorde by all meanes preuented, least there should be any sinister suspition in the Ora­cle. For seeing the Aungell commeth to Ioseph, as yet ignoraunt of the whole matter, the wicked haue no occasion to cauell: for he came with­out parcialitie to heare the voice of God, he was not entised by the flat­teries of his wife, the opinion which he had conceiued was not drawne from him by entreaties, he was not bent to the contrary part by humane reasons, but when the false offence of his wife stacke fast in his minde, then did God shewe him selfe, as lette downe from heauen to vs, that he might be the more conuenient witnesse, and haue the greater credit with vs. VVe see that it was God his will to teache his seruaunt Ioseph by an Angell, to that ende that hee himselfe might be a heauenly messenger to others, and might declare and tell that whiche hee hearde neyther of his wife, nor of any other mortall creature. That this mysterie was not at the first reuealed to moe, this seemeth to be the reason, because that it was meete, that this incomparable treasure shoulde be kept secreate, and only reuealed to the children of God. Furthermore there is no absurdi­tie in it, if the Lord (as he often vseth) would by this meanes prooue and trie the faith and obedience of his children. Certainly except a man ma­liciously refuse to credite God, and to yelde himself in obedience to him, hee will be sufficiently satisfied with these testimonies, wherewyth this principle of our faith is prooued, for the same cause also did the Lorde permit Marie to marrie, that the celestiall conception of the virgin might be hidde vnder the veile of marriage, vntil the appoynted time of reuea­ling the same. In the meane while, the vnfaithfull (as their vnthankful­nesse and malice deserued) are blinded and see none of these mercies.

20. VVhiles he thought these things. Heere we see how the Lord vseth to be present with his children in conuenient time, and (as they say) euen in the very poynt or time of neede, whereby we also gather, that while hee seemeth to dissemble at our cares and sorowes, he yet hath a regard vnto vs: but he so staieth and secretely resteth, while hee examineth our pati­ence: [Page 62] and then in his time appoynted hee helpeth vs. And althoughe his helpe seemeth to be slow and late, yet it is profitable that it shoulde be so deferred. The Aungel appeared in a dreame: this is one of the ordinarie maners of reuelations, wherof mention is made, Num. 12. 7. where God speaketh thus. To the Prophets which are among you, I will shewe my selfe either by a vision or by a dreame, but I will not do so with my ser­uaunt Moses, to whom I will shewe my selfe face to face: but it is to be obserued that these sortes of dreames doe much differ from them which come of natural causes, for they haue a marke of assurance engraued in them, and they are sealed from aboue, that we shoulde not doubt of the truthe of them. The dreames which men commonly haue, are woont to rise either of the constitution of nature, or throughe euill disposition of the bodies, or of such like causes. But sometimes the spirit geueth wit­nesse to those dreames which are of God, to assure vs certainly that it is god which speaketh. Sonne of Dauid be not afraid. This exhortatiō of the an­gel, declareth that Ioseph was careful in his mind, least he should be de­filed with any infection, by bearing with his wifes adulterie. He therfore taketh away that opinion of the offence which he had conceiued in his minde, to that ende that with a quiet conscience he might remaine and dwell with his wife: hee applieth the epithite of the Sonne of Dauid to the presēt cause, that he might stir vp his mind to that high mystery, because that he was of that familie (and that remaining aliue but with a few o­ther) from whence saluation was promised to the worlde. Ioseph there­fore hearing Dauid named, out of whose stocke he came, out to remē ­ber that notable couenant of God, of the restitution of the kingdom, & so should know that he speakes not of any new or straunge thing: for it is as much as if the Aungel by setting foorth the prophesies of the Pro­phets shoulde prepare Ioseph his minde to accept this present fauoure. Thou shalt call his name Iesus. Of the word it selfe I haue before spokē brie­fly but sufficiently. I will nowe onely adde one thing. Their dreame is confuted by the woordes of the Angell, which deriue this name from Iehoua the essentiall name of God: for the Aungell sheweth why the sonne of God is to be so called, that is, because he shal saue his people: whereof we gather an etymologye, meere contrary to that which they imagine. But in vaine doe they seeke by this cauill to slippe away: Christ is to bee compted the author of saluation most properly and most aptly, because that he is God eternall. For we must not heere seeke onely, what GOD hath performed and bestowed vppon vs: but this name was geuen vnto the sonne, for an especiall cause, because of the commaundement whiche was enioyned him from the father, and by reason of the office which he had when he descended to vs. Nowe it were meere madnesse to knitte these two woordes, Iesu & Iehoua together, as if they were but one name, seeing that they agree but in two letters and differre in all the rest, and which haue no likenesse in them at all. I leaue this kinde of forging to the Alchumystes, from whom the Cabalistes do not much differre, who haue inuented for vs these filthie and vaine toyes. But the sonne of God when hee came to vs in the flesh, had also his name geuen him of his fa­ther, that by the same it might be openly shewed, to what ende he came, what his power was, and what properly was to be looked for of hym: for the roote of this name Iesu, is from the Hebrewe verbe [...] [...]iphil, which [Page 63] signifieth to saue, and in the Hebrew is after an other maner pronoun­ced, namely Iehosua. But the Euangelistes wryting in Greeke, folowed the accustomed maner of speache: for the Greeke interpreters as well in Moses as in other bookes of the olde Testament, haue translated it Ie­s [...]un, whereby their ignorance is again reproued, which wrest & wrythe, rather then deriue this name Iesu from Iehoua: for they accompt it for a great absurditie, if that any mortall man should haue this name common with the sonne of God, and they crie our tragically, that Christ will ne­uer suffer his name thus to bee prophaned: As thoughe that it were not well knowne of the contrary, that the name of Iesu is as common to those menne, as that of Iehosua. Nowe seeing that it sufficiently appea­reth that the Sonne of God, vnder the name of Iesu is commended vnto vs as the authour of saluation, we will sifte more neerely the Aungelles woordes. Hee shall saue (sayeth hee) his people from their sinnes: first this is to be obserued, that they of themselues were lost, whome Christ was sent to saue: and namely hee is called the Sauiour of the Churche. If they whome GOD hathe ioyned so neare vnto hymselfe, are drow­ned in death and destruction, vntill Christ restore them life: then what shall wee saye of straungers, to whome there was neuer anye hope of life appearing. VVherefore it is to bee concluded, while saluation in Christe is reiected, that all mankinde is subiecte to destruction. But the cause of destruction is with all to bee noted: for the celestiall iudge doeth not pronounce the cursse against vs rashly and wythout a cause. Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnder the miserable yoke of damnation, for that by our sinnes wee were estraunged from life, whereby the corruption and wicked­nesse of our nature is reuealed vnto vs, for if any manne were perfecte and able to liue a righteous life, hee might be without Christ the deli­uerer: but all, without the exception of any one, haue neede of hys grace. Therefore it foloweth that they are all the seruauntes of sinne, and are destitute of the true righteousnesse. Heere againe wee gather; what maner and way it is that Christ vseth in sauing, that is, that hee deliuereth vs from sinnes.

Furthermore there are two partes of this deliueraunce: first, in that he by sacrifice hauing made a full satisfaction, geueth vs free pardone and forgeuenesse, whereby wee are exempted from the guiltinesse of death, and are reconciled to God. The next, that he sanctifying vs wyth his spirite, chalengeth vs from the tyrannie of Sathan, that wee shoulde liue to righteousnesse: therefore Christ is not acknowledged truely as a Sauiour, vntill that by faith wee learne to embrace the free forgeue­nesse of our sinnes, and that we knowe that we are accompted righ­teous before God, because that we are freed from guiltinesse: then that we being without all trust either of our workes or of oure power, aske of him the spirite of righteousnesse and truthe. The Aungell wythout doubte nameth the Iewes the people of Christe, whose heade and king he was ordained. But because the Gentiles were shortly after to be graf­ted into the stocke of Abraham, this promisse of saluation is general­ly stretched to all, whiche by faith are vnited to that one bodye of the Churche.

22 All this was d [...]ne. They verye fondly and childishly trifle, whiche [Page 64] affirme that this name of Iesu was geuen him because he shoulde be cal­led Immanuel. For Mathew doth not only snatch at one onely clause, but hee comprehendeth what thing so euer was heauenly and diuine in the conception of Christe: to that purpose also appertaineth that note of v­niuersalitie. Now lette vs see howe aptly this prophesie of Isaias is cited, thē place is sufficiently knowen and muche spoken of, chap. 7. 14. But the Iewes according to their woonted malice depraue the same, althoughe that they therein shew no lesse blinde and foolish then a wicked hatred of Christ and of the truthe. And many of their Rabbines were growen to that impudencie, that they expounded the same of king Ezechias, who was at that time borne, and was about 15. yeare olde. I pray you what maner of libertie of lying is this, that they will rather ouerthrowe the order of nature, and hide a yong manne againe in his mothers wombe, that he mighte be borne at 16. yeares of age, then they will admitte the truthe to come to light? But these ennemies of Christ are woorthy to be stricken of God with the spirite of giddinesse and astonishment, that they might so be besotted. Others fain vnto themselues some vnknowen sonne of king Achaz, whome the Prophete foretolde that shoulde bee borne. But I demaunde by what right he was called Immanuel, and howe the earth was subiecte to his gouernment, who as a priuate man ended his life without honour: for shortly after, the same Prophet appoynteth (that same childe who so euer he was) Lorde of the earthe: and they as foolishly doe bable, which will that this shoulde be spoken of the Pro­phet his sonne: and truely, the Christian wryters were in this matter ve­ry grossely deceiued, in drawing that prophesie whiche foloweth in the next chapter to Christ. The Prophet there sayeth, that by a vision he was commaunded to keepe companie with his wife, and the Sonne which he had begotten, had this name geuen him by God, Make haste and spoyle: for in that place is onely noted the vehemencie of the warre, which was at hande with horrible destruction, wherby it may easily be gathered that these matters were altogether diuers. Therefore let vs seeke the righte sense of this place, when that at the besieging of the citie of Ierusalem, kinge Achaz was afraide, naye hee was almoste dismayde with feare: a Prophet was sente vnto hym, who shoulde promisse that GOD woulde bee the keeper of the Citie: But seeinge a simple promisse did not comforte hys confused minde, the Prophette was commaunded to geue him what signe so euer hee shoulde aske, either in heauen or in earthe. VVhen as that wicked hypocrite coueringe his infidelitie refu­sed a signe, the Prophette vrged him more hardlye, and at the lengthe sayd: Yet God shall geue vnto you a signe, for beholde the Virgine shall conceiue and bear a sonne. &c. we interprete this to be spoken of Christ in this manner: All you the posteritie of Dauid, you endeuour as much as in you lieth to blotte out and abolish the fauour promised vnto you, (for the Prophet expresly nameth the house of Dauid in reproche) yet your vnfaithfulnesse shall neuer bring to passe, but that the truth of God shall haue the vpper hand: God promiseth that this citie shall be safe and free from the ennemies, But if his worde be not sufficient, he is ready to geue you a token of assurance at your pleasure: you exclude bothe the graces, & you driue them frō you, yet God wil stand fast in the assurance of his couenaunt, for the promised redeemer shall come, in whome God [Page 65] will perfectly present himselfe vnto his people. The Iewes obiect that I­saias shoulde haue done foolishly and absurdly, if he shoulde haue geuen to those men in that age, such a signe as should be shewed eight hundred yeres after or there about. And heere they very proudly lift vp thēselues, because that this obiection was let slippe and buried, either through the vnskilfulnesse or the carelesnesse of the Christians. But the answere see­meth not hard to me, if we obserue, that the couenaunt of adoption was geuen vnto the Iewes, whereof all the rest of God his benefites shoulde depend. Therfore there was a general promise, wherby God had chosen the children of Abraham as a people for himselfe, vpon the which coue­nant all the special promisses had their ground. Againe, the Messias was the foundation of this couenant: Now we perceiue that the cause of the deliueraunce of this citie was, for that it was the sanctuarie of God, and that the redemer was to come out from thence. This respect being taken away Ierusalem should haue pearished a 100. times. Now let the godly readers consider, seeing that the king had openly reiected the signe offe­red him from God, was it not conuenient for the Prophet to goe to the Messias? as if he shuld haue sayd: Although this age is vnworthy of that deliuerance which I promised from the Lord, yet God being mindefull of his couenant, shal deliuer this citie from the enemies. That he might therefore shewe them no particular signe to testifie his fauour, this one ought to be enough & more then enough, that the Messias should come of the stock of Dauid. And it is to be noted, that the Prophet calleth the vnbeleuers to the general couenant, to be a maner of reproofe, because that they did admit no particular signe. Now it is sufficiently proued as I thinke, that when as the gate was shut against al myracles, it was high time for the Prophet to repaire to Christe, that the vnbeleeuers might know that there was no other cause of their deliuerance, then the coue­nant which was made with the fathers. And by this wonderfull maner of teaching, it was the wil of God to testifie to all ages, that he therfore continually was so merciful to the childrē of Abraham, because he had made a free couenant with them in Christ, and not for any of their de­serts. But the Iewes with an other cauil endeuour to shift away this our iudgemēt, because that presently it foloweth in the text of the Prophet: Afore the childe shall haue knowledge to eschew the euil, and to chuse the good, the land shalbe forsaken of 2. kings. &c. Heereof they gather that the birth of the childe is promised, which shoulde not be long de­laied, otherwise that should not agree which is spoken of the change of the kingdoms so hard at hand, which the Prophet declared should be be­fore the infant had passed the one halfe of his age, I answer, when as I­saias had brought him as a signe which should be the author of saluati­on, and saide that an infant should be borne which shoulde be the true Immanuel, or (that I may vse Paules worde) God manifested in the flesh, 1. Tim. 3. 16. He then generally speaketh of all the infants of that age, for the which matter, there is a strong reason at hand. For hauing first spoken of the generall couenant of God, he retourneth to the especiall promisse, for the which cause he was sent: so the first place which apper­taineth to the last and full redemption, noteth one certaine childe to whom the title of God shoulde only belong: but the latter place which is referred to that speciall benefit which was then at hand, appoynteth the [Page 66] time by the infancie of thē which then were new borne, or shortly after were to be borne. Hetherto (except I be deceiued) I haue with strong & sound reasons refuted the cauils of the Iewes, wherwith they endeuor to ouerwhelme the glory of Christe, least by this prophesie it shoulde shine forth. Now it resteth for vs to take away that cauil in the woorde gl [...]. They very frowardly shake vp Mathew, who proue that Christ should be borne of a virgin, when that the Hebrewe worde doth simplie note a yong woman, and they scorne vs, as men deceiued with a word wrong­fully translated, that we shuld beleue that he was conceiued by the holy Ghost, whē that the Prophet only sayth that he was the sonne of a yōg woman. But first therein they shewe ouer much pleasure in contending, while they vrge that worde to be vnderstode of a yong woman known vnto a man, which the scripture attributeth euery where to virgins. The etymologie also agreeth with the same which signifieth a hiding, wher­in is noted a maidenly shamefastnesse, they bring one place oute of the Prouerbes, chap. 30. 19. which yet helpeth them nothing at all, for there Salomon speaketh of a maid, whom a yong man loueth, but it doeth not presently folow, that she should be defiled whom a yong man loueth, nay the cōiecture on the other part is more probable. Furthermore, if I shuld graunt that which they require of the word, yet the matter it selfe con­uinceth them and enforceth them to confesse that the Prophet speaketh of a wonderful and an vnwonted birth. He crieth that he bringeth them a signe from the Lord, and that no commō signe but such a one as shuld excel al others: if he had only said that a woman shoulde beare a childe, then howe ridiculous a thing had it beene for him to make so solemne a preface? VVe see how the Iewes through their owne frowardnesse, doe not only set forth themselues to be scorned at: but also the most reuerēd mysteries of God. And it is not a vaine argument which is gathered out of the whole text: a damsel shal conceiue: why is there no mention made of the man? The prophet commendeth & speaketh of some vnaccusto­med & vnusuall thing. Furthermore, the commandement of geuing the name to the child, was geuē to the damsel, in the which matter the Pro­phet also speaketh of a thing extraordinarie: for although that the scrip­ture declareth that the mothers oft times gaue the names to the childrē: yet they did it by the authoritie of the fathers: therfore the Prophet dire­cting his speach to the damsel, doth in this childe take from the mē what right soeuer the order of nature had geuen them. Then let this remaine stedfast, that the Prophet cōmēdeth this great myracle of God, that al the godly might attētiuely & reuerently consider the same, which the Iewes do vnworthely prophane, applying that to a cōmon maner of cōceiuing which is spoken of the secrete working and power of the spirite.

23. His name Emmanuel. The scripture vseth to speake thus, that God is with vs, when that he is present with vs, with his help & with his grace, & exerciseth the power of his hand to defend vs. But heere is the meane expressed, wherby God communicateth with men: for without Christe we are alienated from God, and by Christ we are not only receiued in­to his fauour, but we are also made one with him. And that which Paule teacheth to the Ephes. 2. 17. that the Iewes vnder the law were nere vn­to God, and that there was a deadly hatred betwene him & the Gētiles, meaneth nothing els, but that God in shadowes & figures gaue signes of [Page 67] his presēce vnto this people which he had adopted, for that promise was in force, God in the middest of thee. Deu. 6. 15. & 7. 11. Also this is my rest, Psal. 132. 14. But seing that familiar coniunction of the people with God, did depend of the mediatour, because that in substance he was not yet fully reuealed, by signes he was shadowed. His seat and his dwelling place was placed betwene the Cherubims, because that the arke was the figure and the visible pledge of his glory. But in Christe no more a sha­dowed but a perfecte presence of God was geuen and shewed vnto the people: for the which cause Paul sayth to the Col. 2. 9. that al fulnesse of the Godhead doth dwel in him bodely. And truely, he could not other­wise haue ben a lawfull mediator, except that vnseparable conioyning of both the natures in him had ioyned men to God: neither is there anye cause why the Iewes shuld iangle, that the name of God is often trāsfer­red to those monuments, wherin he witnesseth his presence to the faith­ful: for it cannot be denied but that this name containeth in it a secreate contrariety, which cōpareth the presence of God reueled in Christ, with the whole maner of his presence, as he was shewed to the old people be­fore the cōming of Christ. If the cause of this name begā then in dede to be manifest, whē that Christ appeared in the flesh: then it foloweth that in times past God was ioyned to the fathers not fully, but only in parte: wherof againe it is concluded, that Christ is God manifested in the flesh. And he hath exercised the office of a mediator euen frō the beginning of the world. But because al this did depend of the later reuelation, then as though he were cloathed with a newe person, he was woorthely at the length called Immanuel, when as he came foorth as a priest, who with the sacrifice of his owne body shuld wash away the sins of men, & with the price of his owne bloud shuld reconcile them to his father, & to be short, should fulfil al the partes of mans saluation. So first in this name the di­uine maiestie of Christ is to be cōsidered of vs, that it may haue that re­uerence of vs which is due to the only & the eternall God. But yet ne­uertheles that fruit is not to be neglected, which God would therof ga­ther & receiue from vs: for as oft as we behold God & man in the per­son of one Christ, we may certainly determine that God possesseth vs, if by faith we be ioyned vnto Christ. That the number is changed in that verbe, they shall call, it differeth nothing from those things which I spake before, the Prophet speaketh to one virgine, and therefore hee vseth the second persone, thou shalt call. But for what cause this name was firste vt­tered, this is the common confession of all the godly, that God gaue him selfe in Christ to be enioyed of vs.

24. Ioseph being raised. The readinesse of the obedience which is heere described, doeth make no whit lesse to testifie the certaintye of the faith of Ioseph, then it doeth for the praise of his obedience, for excepte that euery doubte hadde beene taken away, and his conscience very well set­led, he neuer so willingly and so sodainly had changed his counsell and taken his wife, through whose companie hee lately iudged himselfe to haue bene defiled, therefore there was some note of the power of God imprinted in his dreame, which suffered not his minde to wauer. Then folowed the effecte of faith, that the will of God being knowen, he pre­sently prepared himselfe to obey it.

[Page 68] 25. He knew her not til shee. Vnder the colour of this place, Heluidius in times past moued great troubles in the church, for that he would ga­ther therof, that Mary was a virgin but vnto her first birth, & that after she had other children by her husband. The perpetual virginitie of Mary was very sharply and copiously defended by Hierome, let this one thing suffice vs, that it can be very fondly and il gathered out of the wordes of the Euangelist what became of her after that Christ was borne. Hee is called the first borne, but not in anye other respecte, but that we mighte know that he was borne of a virgine. It is denied that Ioseph had to do with her, vntill shee had brought foorth: this also is restrained vnto the same time, but what folowed after he doeth not declare. It is sufficiently knowen that such is the vse of the scriptures: and certainly, no man wil at any time mooue question of this matter, except he be curious: and no man wil obstinately stād in the same, except he be a contentious brabler.

Luke declareth howe it came to passe that Christ should be borne in the citie of Bethlehem, when that Marye his mother dwelte in an other place, and was now nere vnto her trauel. And first he excludeth all hu­mane counsel, when he sayth that Ioseph and Mary left their house and came thither, that they mighte bee taxed accordinge to their familie and stocke. If throughe their owne deuise and counsell, they hadde chaunged their place that Mary might be deliuered in Bethlehem, then should we only haue considered the persons themselues: but now, when that they haue no other purpose, but that they might obey the comman­dement of Augustus, we plainely see that they as blinde folkes were led by the hande of God thither, where it behoued Christ to be borne. And this semeth to fal out by fortune, as prophane mē ascribe vnto fortune al other things which are not gouerned by the determined coūsel of men.

[Page 69] But it is not sufficient simplie to beholde what is done, but we muste also remember what was forespoken by the Prophet many ages before. And this comparison shall euidently shewe, that this taxe was not com­maunded by Augustus Caesar, and Ioseph and Marie remoued not from their house, that they might at that time come to Bethlehem, without the wōderful prouidēce of God: so we see that somtime the holy children of God, although they wander in minde, not knowing whether they goe, yet they holde the right way, because the Lord directeth their steps: and the wonderful prouidence of God doth no lesse shew it selfe in this, that the tyrannical gouernmēt draweth Marie from her house that the pro­phesie might be fulfilled. God by his Prophet had apoynted the place (as we shall after see) where he would his sonne should be borne: but if Mary had not by force ben compelled, she had determined to haue bene laid at home. Augustus commanded that a taxe should be seased in Iuda, & that euery man shuld geue his name, that thence forth they might pay a yere­ly tribute, which before they were woont to pay to God. So that which God vsed to require of his people, a prophane manne doeth violently snatche vnto himselfe: and that were as much, as if hee shoulde binde the Iewes wholely to himselfe, and should forbid that after that they should be accompted for the people of God. So when the matter was come to vtter despaire, and the Iewes seemed for euer to be cut off and alienated from the gouernment of God: God doth not only speedily and beyond the hope of all men, geue a remedy, but he vseth that wicked tiranny for the redemption: for the gouernor (or whosoeuer he was that was Caesar his deputie) while he executed that which was geuen him in commaun­dement, was the secrete messenger of God, to fetch Mary to the place ap­poynted of God. And certainly to this purpose tendeth the whole hy­storie of Luke, that the faithfull might knowe that Christ was brought forth from his birth by the hand of God. For this auaileth not a litle for the assuraunce of faith, that Marie was sodenly and against her owne minde drawen to Bethlehem, that the redeemer might come frō thence, as he was promised.

1. All the world. This Synecdoche ought not to seeme hard, seeing that it was vsed in diuers places by the Romane wryters: and I doubt not but that this taxe was generall throughout all the prouinces, that it mighte be the more tollerable and not so odious, yet the manner of the tribute might be diuers. That this was the first taxing I interpreat, because that the Iewes then as it were throughlye tamed, hadde this newe and vn­accustomed yoake laide vppon them. For that whiche some saye that it was the first after that Cyrenius was gouernour of Syria, hath no co­lour in it: for there was a yearelye tribute, but the description or taxing was not made euery yeare. Therefore this is the meaning, that the Iewes were then more grieuously oppressed. There is no absurditie in the di­uersitie of the Gouernours name, while some call him Cyrenius, some Quirinus or Quirinius: for wee knowe that the Greekes in translating the Latine names, often chaunge somewhat in the pronounciation. But there riseth a farre greater difficultie then this from other where: for Io­sephus in his eighteenth booke of Antiquities the first chapter, declareth that when Archelaus was banished to Vienna, Quirinus came as Pro­consull, who shoulde vnite Iudea to the prouince of Syria.

[Page 70] Also it is agreed vppon amongest the wryters, that Archelaus raig­ned nine yeares after the deathe of his father Herode, whereof it is ga­thered, that there were aboue thirteene yeare betweene the birthe of Christe, and this taxing. For almoste all subscribe to Epiphanius, who affirmeth that Christe was borne the xxxiij. yeare of the raigne of He­rode, that is foure yeares before his death. This also is not a litle doubt­full, that the same Iosephus in the thirde chapter of the 18. booke, sayeth that this taxing fell in the 37. yeare after the victorie wonne at Actium. If that be true, Augustus liued almoste seuen yeares longer at the moste, so eight or nine yeares shall be detracted from his age. For it appeareth out of the third after Luke, that he had then raigned but fifteene yeare. But seeing it is certaine that the age of Christe is better knowen, then that the same ought to be called into question, so it is not vnlike but that Iosephus had forgotten himselfe in this matter, as also in manye others. And truely the Chronicles declare that Quirinus was Consull aboute nineteene yeares before that Antonius was ouercome, and that Augu­stus enioyed the Empire alone, so hee was a very olde manne when hee was sent into the prouince. Obserue that the same Iosephus numbreth foure gouernours of Iudea in the space of eight yeares, yet he graunteth that the fifte gouerned eleuen yeares: that was Valerius Gratus whome Pontius Pilate succeeded. Yet there may be geuen an other aunsweare, that they coulde not goe through with the taxe, presently as it was com­maunded, for Iosephus declareth that Coponius was sente thether with an hoste, that he might keepe the Iewes vnder, whereof it is easily gathered that through the tumult of the people, this taxe was for a time hindered. And the woordes of Luke doe beare this interpretation, that there came out a commaundement about the time of Christes natiuitie for taxing the people: but the description could not be made, except the estate of the kingdom had ben chāged, because that Iudea was brought into a part of the prouince: so this latter part was added in steade of cor­rection. This first description was vnder the gouernour Cyrenius: that is, it was then first brought to effecte. Thoughe the question is not yet wholely answered. For to what purpose shuld the people be taxed, whē that Herode gouerned Iudea, who paide no tribute to the Romane Em­pire. I answere there is no absurditie in the matter, if Augustus (that hee might accustome the Iewes to the yoke, whose stubbernes was sufficient­ly knowen) would also haue them taxed vnder Herode: and the peculi­ar kingdome of Herode was no hinderaunce but that the Iewes in the name of a tribute might pay somewhat for euery of their heades to the Romane Empire: for Herode only raigned by entreatie, and almoste ser­uilely. I knowe not from whence Eusebius tooke that which hee sayeth, that this taxing was decreed by the consent of the Senate.

7. There was no roume for them in the Inne. Heere we see not only howe poore Ioseph was, but also how sharpe that tyrannie was, that no excuse is receiued, but that Iosephe is compelled in that troublesome time to bring his wife neare vnto her trauel, with him. And it is to be supposed that they which came of the kingly stocke were more sharply and more reprochefully handeled then the rest. Ioseph was not so blockishe, but that hee was carefull to prouide for the trauell of his wife, and so hee woulde willingly haue eschewed this necessitie.

[Page 71] But because he coulde not, enforced, he geueth place, and commen­deth himselfe to God. Yet wee see what a beginning of life the Sonne of God hadde, and in what place and swadling clowtes he was enter­tained. And the maner of his birthe was suche, because that to this ende hee tooke our flesh, that for our sakes he might humble himselfe: there­fore he was cast out into a stable, and laide in a maunger, and hadde the roumthe of a guest denied him amongste menne, that hee mighte open heauen for vs, not onely as guestwise, but as an eternall kingdom and an enheritaunce, and that the Aungelles shoulde admitte vs into their felowshippe.