Harmony of the Gospels, Harmony of the synoptic Gospels (1 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (1 of 29)

p. 1¶A Harmonie composed and made of three Euangelistes, Matthew, Marke and Luke, with the Commentaries of Iohn Caluine.

ONelyOnly 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 onelyonly, 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 eueryevery 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 eueryevery 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 p. 2deliuer 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 hauehave 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 hauehave written of thinges slenderly prooued▪ but challenging the certaine knowledge of these thinges vntounto him selfe, modestly dooth disable some of them of certaine and vndoubted knowledge. If any do obiect, that if they had erred, hee shoulde hauehave 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 hauehave 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 hauehave 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 onelyonly 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, vnderunder 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 vsus diuers excellent places corrupted. Amongst the which is that place of Paule, Rom. 14. 5: VVhere hee commaundeth, that eueryevery 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 vntounto himself the credit of a faithfull witnesse, doth take away the credit from others, that deliuer contraries. This phrase (Inter nos) amongst vsus, signifieth as much as apud nos, with vsus. But he buildeth faith, as it seemeth, very slenderlie, that buildeth vponupon the report of men, which ought to be built vponupon the onelyonly 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 p. 3knowledge of thinges. I call that historicall knowledge, which we hauehave cōceaued either by our own beholding of things don, or by the speach of others. For we may not giuegive lesse eare to them that are eye witnesses of the manifest workes of God, then wee are to giuegive 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 vponupon 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 hauehave 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 vsus in the person of his Theophilus to looke vppon the commaundement of Christ, that we may with reuerence heare the sonne of God, speaking vntounto vsus 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 hauehave 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 eueryevery where prouide, least we depending vponupon 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 vsus 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 vsus suffer the world, as it is worthy to be deceiued with the baightes of foolish curiousnes, so to commit and giuegive 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 vntounto vsus a diligent studie and manner of learning. Euen as Demosthenes vseth the same word, when as he boasteth himselfe to hauehave 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 vntounto 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 vponupon 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 vntounto 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 p. 5away 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, vnderunder 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 vntounto 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 vntounto 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. p. 6And Luke dooth mention the stocke of Elizabeth for honours sake: for it was lawefull for Zachary, according to the lawe, to take vntounto 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 giuegive vntounto them, not onelyonly 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 vnderunder their examples there is shewed to vsus 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 hauehave regarde) looketh not vponupon 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 vntounto him selfe, without the word of GOD, a newe kinde of righteousnesse, which shall please him: but let vsus 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 hauehave nothing like with Zacharyas and Elizabeth.

For sincore woorshippers of GOD, as those two were, doe not greedily snatch vntounto 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 p. 7arrained 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 merciemercy 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 louelove of Christ. The Lord yet notwithstanding, because he imputed not sinne vntounto 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 vnderunder to the same: or as they commonly say, to be brought into a ranke vnderunder, 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 vsus. 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 vntounto 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. 10Gen 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 louelove, 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 p. 8so 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 hauehave 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 hauehave their course: notwithstanding Dauid did appoynt nothing, but out of the commaundement of the lawe. For he onelyonly 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 hauehave this thing testified vntounto 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 onelyonly 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 vsus.

12. Zacharyas was troubled. Although that therefore GOD doth not appeare vntounto 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 onelyonly shew Zacharias to hauehave beene troubled: But he addeth, a feare fell vponupon him. VVherby he declareth him to hauehave 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 onelyonly 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 p. 9iudge 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 vsus wretches, if that the maiestie of God should bring vsus 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 giuegive againe this, as a iust rewarde vntounto their vaine pleasures, in the which they hauehave made them selues dronken to wantonnes of sinning. VVherefore this comfort is to bee imbraced of vsus, in that the Angell dooth vppholde Zachary, that it is not to be feared, where God is present with vsus. 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 hauehave 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 hauehave some priuate consideration of him selfe, it were not an vnapt answere. But it is scarse probable, that Zachary shoulde then hauehave 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 vntounto him, to declare the effecte of his office: foreign, 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 p. 10and estimation of his name: because that before he was borne, God imprinted in him a signe of his louelove.

14. Thou shalt hauehave ioye. The Angell dooth signifie greater ioy, then that Zachary as could comprehende, of his new ofspring: For he declared, that hee shoulde hauehave 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 hauehave 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 vntounto 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 hauehave 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 vntounto 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.Matt 11:11 That which streight wayes after followeth: Hee shall p. 11neither 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. 3Num 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 vntounto him, as we read also the same of Sampson. But vnderunder this colour there is not to be faigned a woorshipping of GOD, in abstinence from wine, as Apes,Iud. 13. 5Judg 13:5 that with ambition will followe whatsoeuer they may perceiue of their fathers deedes. OnelyOnly let all men hauehave 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 eueryevery 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 onelyonly 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 hauehave 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.John 1:6 then the excellent,1. Cor. 12▪ 11.1 Cor 12:11 and not common aboundaunce of the giftes of the spirite. To Christ alone we knowe the spirite to hauehave beene giuen without measure, that wee might all drawe of his fulnesse:Eph. 4. 7.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 p. 12at length hee beeing chosen king, was sodainely chaunged into a newe man.

By this example therefore let vsus 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 hauehave such Apostles, in whome conuersion to GOD might hauehave 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 vnderunder 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 vntounto 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 vponupon 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 vntounto 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 vsus 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 vntounto 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 vsus 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 vsus 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 p. 13God, 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 vntounto God, of this we gather because that Iohn did not conuert al commonly to God: (the which thing without doubt he would hauehave done, if all thinges had beene giuen him that he desired) but he turned them onelyonly, 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.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 onelyonly 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.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 louelove. 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 p. 14it 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, vnderunder 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 vsus 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 vntounto 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.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. 17Judg 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 onelyonly should be looked on, eyther that they did all offend a like or Zachary not to hauehave 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.Gen 1:7Gen 1:17Gen 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 p. 16not to hauehave 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 vsus into fauour, he specially promiseth many thinges that he will feede, that he will take vsus out of perilles, he will be a defender of our innocencie, and preserue our life: so there is a perticular fayth, which answereth to eueryevery 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 onelyonly stick in this one poynt, whether God would giuegive him a sonne. VVherefore let vsus 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 vsus to be ready bent to watching day and night. For which of vsus shall be sure from the deceites of Sathan, into the which we see a man of singular holynes to hauehave 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 hauehave 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.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 vntounto vsus 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.Heb 10:28Heb 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 vsus 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 p. 17to attribute nothing as proper to Angels, when that what vertue soeuer they hauehave 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 hauehave 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 vsus. 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 vsus. 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 hauehave an example worthy of remembraunce, in king Achaz: who when he forsooke his promised safegarde,Isai 7. 11Isa 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 hauehave 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 eueryevery one, euen as we hauehave 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. 51 Kgs 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. 41 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 onelyonly 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 vnderunder 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 vnderunder the law. But I would knowe, why they p. 19doe not also abstaine from wine and strong drinke. For neyther, is it lawfull to separate those commaundements, which God hath ioyned that onelyonly 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 vnderunder 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, vponupon whom that office was layd, to hauehave 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 vsus repose our selues in that sentence of the holy Ghoste,Heb. 13. 4Heb 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 vsus, 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 vntounto 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 p. 20woordes. 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 giuegive, the scripture accounteth this as chiefe, that he vochsafeth to giuegive vsus 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 & louelove. 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 onelyonly 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 vntounto all mankinde, and the promise made vntounto 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 monethmonth. 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 eueryevery 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 vsus (although the reason doe not at the first appeare) learne with modestie to submit our selues to GOD: neyther in this let it grieue vsus 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 giuegive 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 eueryevery where reporte, that a starre appeared vntounto 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 p. 22husbande. 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 vntounto 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 vsus into his grace, and through his fauour he embraced vsus, which beefore were his enemies. Afterwardes the Angell saieth, that God was with her. For vppon whom GOD vouchsafeth once to bestow his louelove, vntounto 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 hauehave 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 louelove of God, and that her vertues and all her excellencie is the meere liberalitie of God: Then deale they very preposterously, that teach vsus to aske those things of her, which shee with vsus recieueth from an other.

But very grosse is the folly of the Papistes, which as it were by a magicall coniuring, hauehave turned this salutation into a prayer. And by want of reason they hauehave 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 onelyonly, they rashlye take vntounto 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.

p. 2329. 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 vsus 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 hauehave 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 onelyonly 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.

p. 24And 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 vsus 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 giuegive him that honourable title of Christ, but in eueryevery place write Iesu: or rather imagine him to hauehave 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 hauehave 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 vnderunder 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 eueryevery knee Philip. 2. 9. ought to bowe, vnlesse it did onelyonly belong to the sonne of God. Paule dooth not attribute vntounto him a magicall name, in whose sillables the maiestie were included: but his wordes were to this purpose, as if he should hauehave said; great power was giuen vntounto Christ of his father, vnderunder the which al the worlde should bowe. Therefore let vsus bid such faigned inuentions farewell, and let vsus know that the name of Iesu was giuen vntounto Christ, that the faythfull might learne to seeke in him that, which beefore was shadowed vnderunder 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 vntounto 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 vntounto 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 vponupon them. Neither doth this title belong vntounto Angels, but as they vnderunder their chief head p. 25excell amongst the creatures. And we also are children but by adoption which we obtaine by faith, for wee hauehave it not of nature. But Christ is the onelyonly, and the onelyonly-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 vponupon 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 vntounto 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 vntounto themselues, if they durst be so bold as bragge, that they were the sonnes of God: but as they are the members of the onelyonly 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 hauehave by this more perfect knowledge, whereof we now speake, Paule doth teach vsus in an other place. For that nowe wee may freely not onelyonly call, but cry out that God is our father. Rom. 8. 15. and Gal. 4. 5.

God shall giuegive vntounto him the throane of Dauid. VVe hauehave sayde that the Angel tooke out of the Prophetes these titles, which he giueth vntounto Christ, that the holy virgin might thereby know the better, that he should be the Redeemer, which was in times past promised vntounto 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 vntounto 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 p. 26place 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 vntounto 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 vntounto 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 vntounto 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 hauehave 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 hauehave 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 hauehave 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 hauehave 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 eueryevery 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 hauehave a king borne, vnderunder 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 vntounto 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 p. 28reason 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 vponupon thee. The Angell doth not so set the maner, as it had bene nedefull he should hauehave 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 vntounto 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) vntounto 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 vsus the counsell of his workes: So it is our partes with modestie to reuerence that which hee woulde hauehave kepte hidden from vsus. Therefore that holy thing that shall be borne. This is a confirmation of the former sentence, for the Angell teacheth vsus, 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 vsus 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 p. 29our faith, that wee might… more boldly call God, Father. For his onelyonly 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 hauehave 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 monethmonth. For seeing that the woman commonly perceiueth in the fifth monethmonth, 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 hauehave creadited the simple worde of God, that there should hauehave 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 vsus vp, yea and as our faith is weaker, so with the more fauour doth he aide vsus. Therefore least that we shoulde doubt of his truthe, he gathereth diuers testimonies which may confirme the same vntounto vsus. 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 onelyonly 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 p. 30the 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 vnderunder 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 vsus 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 hauehave beleeued, and I am perswaded that he is able to keepe that which I hauehave committed vntounto 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.