Harmony of the Gospels, Harmony of the synoptic Gospels (3 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (3 of 29)

p. 5912. 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 onelyonly 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 eueryevery 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 vntounto 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 vntounto 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 vnderunder the custodie of her parents.

19. Being a iust man. Some interpreters vnderstande, that Ioseph because that he was iust, would hauehave spared his wife, so iustice with them should signifie humanitie, or a moderation of the winde bent vntounto 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 onelyonly 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 p. 61place, whereby wee gather that hee was not of so softe and so effeminate a minde, that vnderunder the pretence of mercye he woulde nourish the sinne by couering it. OnelyOnly 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 hauehave thought that shee had mocked him, and that all men would hauehave laughed at, and hauehave taken as a meere fable, neither should the Oracle of God hauehave 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 hauehave 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 vsus, that he might be the more conuenient witnesse, and hauehave the greater credit with vsus. 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 vnderunder 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 vntounto vsus: but he so staieth and secretely resteth, while hee examineth our patience: p. 62and then in his time appoynted hee helpeth vsus. 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 hauehave 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 hauehave, 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 vsus 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 hauehave before spokē briefly but sufficiently. I will nowe onelyonly 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 onelyonly, what GOD hath performed and bestowed vppon vsus: but this name was geuen vntounto 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 vsus. 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 hauehave no likenesse in them at all. I leaue this kinde of forging to the Alchumystes, from whom the Cabalistes do not much differre, who hauehave inuented for vsus these filthie and vaine toyes. But the sonne of God when hee came to vsus 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 p. 63signifieth 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, hauehave 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 hauehave 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, vnderunder the name of Iesu is commended vntounto vsus 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 vntounto 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 vsus rashly and wythout a cause. Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnderunder 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 vntounto vsus, 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, hauehave 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 vsus from sinnes.

Furthermore there are two partes of this deliueraunce: first, in that he by sacrifice hauing made a full satisfaction, geueth vsus free pardone and forgeuenesse, whereby wee are exempted from the guiltinesse of death, and are reconciled to God. The next, that he sanctifying vsus wyth his spirite, chalengeth vsus 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 p. 64affirme that this name of Iesu was geuen him because he shoulde be called Immanuel. For Mathew doth not only snatch at one onelyonly 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 vsus 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 vntounto 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 onelyonly 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 vsus 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 vntounto 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 vntounto 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 vntounto 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 hauehave 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 p. 65will perfectly present himselfe vntounto his people. The Iewes obiect that Isaias shoulde hauehave done foolishly and absurdly, if he shoulde hauehave 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 vntounto 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, vponupon 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 hauehave 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 hauehave 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 hauehave 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 p. 66time by the infancie of thē which then were new borne, or shortly after were to be borne. Hetherto (except I be deceiued) I hauehave 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 vsus 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 vsus, 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 vntounto a man, which the scripture attributeth eueryevery 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 vsus, when that he is present with vsus, with his help & with his grace, & exerciseth the power of his hand to defend vsus. 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 vnderunder the law were nere vntounto God, and that there was a deadly hatred betwene him & the Gētiles, meaneth nothing els, but that God in shadowes & figures gaue signes of p. 67his presēce vntounto 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 vntounto 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 hauehave 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 vsus, that it may hauehave that reuerence of vsus 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 vsus: for as oft as we behold God & man in the person of one Christ, we may certainly determine that God possesseth vsus, if by faith we be ioyned vntounto 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 vsus.

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 eueryevery 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 hauehave 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.

p. 6825. He knew her not til shee. VnderUnder 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 vntounto 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 vsus, 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 vntounto 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 vntounto 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 hauehave considered the persons themselues: but now, when that they hauehave 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 vntounto fortune al other things which are not gouerned by the determined coūsel of men.

p. 69But 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 hauehave bene laid at home. Augustus commanded that a taxe should be seased in Iuda, & that eueryevery 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 vntounto 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 eueryevery 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.

p. 70Also 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 vnderunder, 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 vnderunder 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 hauehave them taxed vnderunder Herode: and the peculiar kingdome of Herode was no hinderaunce but that the Iewes in the name of a tribute might pay somewhat for eueryevery 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 vntounto 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 hauehave eschewed this necessitie.

p. 71But 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 vsus, not onelyonly as guestwise, but as an eternall kingdom and an enheritaunce, and that the Aungelles shoulde admitte vsus into their felowshippe.

8. And there were shepheardes. It shoud hauehave bene in vaine to hauehave Christ borne in Bethlehem, except it were knowne to the world. Yet the maner which Luke describeth semeth vnlikely in the iudgment of men. First; Christ is reuealed but to a few witnesses, and that in the darke night. Then, when God had at hand many both honourable and excellent witnesses, which being put by, he chuse only sheapherds, that is, menne contemned and of no estimation. The reason and wisedome of flesh must of necessitie heere become foolish, and lette vsus confesse, that the foolishnesse of God excelleth what soeuer is, or seemeth to be wise in this world. 1. Cor. 1. 25. But this also was a part of the humbling of him, not that any thing of the glory of Christe was by this taken away, but onelyonly that he shoulde lie hidde for a time. Furthermore, as Paule, 1. Cor. 2. 4. admonisheth, that the Gospell is contemptible according to the flesh, that our faith mighte be grounded in the power of the spirite, and not in high woordes of mannes wisedome, or in any glory of the worlde: So God from the beginning laide vp this incomparable treasure in fraile vesselles, that the obedience of our faith mighte the better be prooued.

p. 72VVherfore if we desire to come to Christ, let it not grieue vsus, to followe them whome the Lord to the ouerthrowing of the pride of the world, hath taken as masters euen out of the filth of the beastes.

9. The Angell of the Lorde came. He sayeth, that the glory of the Lorde shone about the shepheards, wherby they might know the Angell. For it should hauehave little auailed to hauehave that tolde them of the Angel, which is reported by Luke, except God by some visible signe had witnessed that that came from him which they heard. Therefore the Angell appeared vntounto them not in any common shape, or without dignitie, but adorned with a brightnesse of heauenly glory, which shoulde mooue the mindes of the shepheards, that they might receiue the word which was brought them no otherwise, then as oute of the mouthe of God himselfe. From thence came that feare, whereof Luke presently speaketh, whereby God vseth to humble the hearts of men, that he might gette reuerence to hys woorde, as I hauehave before declared.

10. Be not afraide. This exhortation tendeth to the taking away and lightening of the feare: for although it be profitable that the mindes of menne shoulde be stricken with feare, that they mighte learne to geue God his honour, yet together with it they hauehave neede of comforte, least they should be vtterly ouerwhelmed. For it can not be, but that the maiestie of God should swalowe vppe the whole world, if the terrour that it hath in it, were not mixed with some sweetenesse. Therefore the reprobate fall downe halfe deade, because hee appeareth to them but as a iudge: but the Angel that he might refresh the mindes of the shepheards, testifieth that he was sent for an other ende: namely, that he might declare the mercy of God. For this voyce doeth not onelyonly raise vppe those menne that are fallen, but restoreth those that are lost, and calleth backe from death to life, where they heare that God is mercifull to them. But the Angell sayeth that he bringeth tidings of great ioy, then hee addeth the cause or matter of this ioy, that there is a Sauiour borne. By which woordes we are first taughte, that vntill menne hauehave peace wyth God, and that they be reconciled by the grace of Christ, what ioy soeuer they conceiue, is but vaine and deceitfull. The wicked ones do often triumph with a drunken and a madde mirth: but except there be a meane and a pacifier betweene God and them, of necessitie they must be miserablye tormented with blinde stinges of their conscience. Furthermore, although that flatteringly and daintily they nourish vppe themselues in delightes, yet their pleasures are so many torments to them. This then is the beginning of a perfecte ioy, to feele the fatherly louelove of God towardes vsus, who onelyonly geueth peace to our mindes: and this is the ioy in the holy Ghost, wherein Paule sayeth that the kingdome of God doeth consist, Rom. 14. 17. And that Epithyte of Great is therefore added, that we might not onelyonly knowe that we should especially ioy in our saluation offered vsus in Christ: but that the greatnesse of this good is such and so vnmeasurable, that it woorthily recompenceth all the sorowes, griefs and troubles of this present life. VVherefore let vsus learne so to be satisfied with this one Christ, that the feeling of his grace might exceede all the troubles of the flesh, yea and at the length abolish the same. That shall be to all the people. Although the Angell speaketh to the shepheards onelyonly, yet he declareth that this message of saluation which he bringeth them, p. 73reacheth further, so that not they onelyonly should heare it priuately, but others also shoulde heare the same. Furthermore obserue that this ioye is sayd to be common to al people, because it was generally offered to all. For God promised Christ, not to one, or to other, but to all the seede of Abraham.

And that the Iewes, for the moste parte, were depriued of that ioye, which belonged vntounto them, was because of their vnbeliefe: as at this day God calleth generally all to saluation by the Gospell, but the vnthankfulnesse of the world bringeth to passe, that few inioy this grace equallye profered to all. Therefore this ioy being included amongst a few, is yet called common in respect of God. But although the Angel speaketh onelyonly of the elect people, yet now that the wall is broken downe, the same message belongeth to al mankinde: for Christ preacheth peace not only to them which are nere: but also to them that are farre off; and no lesse vntounto straungers, then to them that are of the houshold. Eph. 2. 17. But because that vntil the comming of Christ this couenaunt was peculier with the Iewes, therefore the Angell seperateth them from all other nations.

11. VntoUnto you is borne this day. Here is expressed the cause of the ioy, as euen now wee declared, that is, because the redeemer, which in tymes past was promised, is borne: who should restore the Church of God into his estate. And the Angell doth not speake, as of a thing vtterly vnknown, but he taketh the beginning of his message out of the law & the Prophets: because that it had beene in vaine for him to hauehave vsed this manner of speech to the Gentiles and prophane men. Christ the Lord to you is borne a Sauiour: that same is also the cause why hee maketh mention that hee was borne in the citie of Dauid, which had beene in vaine, but for the renuing of the remembrance of those promisses, which were eueryevery where known and famous amongst the Iewes. To be short, the Angell applyeth his speech to his hearers, which were not altogether ignoraunt of the promised redemption. And hee ioyneth the Gospell with the doctrine of the law and the Prophets, as that which springeth out of that fountaine. But seeing that Sot…r expresseth more amōgst the Greekes, as Cicero witnesseth, Verrina 4. 109. then Seruator dooth amongst the Lattins: and that there is not extant a latine word, which answereth vntounto the same: I hauehave thoght it better to speake barbarously, then to diminish any thing from the power of Christ: And I doubt not but that the common interpreter, and the olde doctours of the Church, had the same purpose: therfore is Christ called Saluator, as he which bringeth full saluation. And also this pronowne to you, hath a great Emphasis: for it should but smally auayle to heare that a Sauiour was borne, except that eueryevery man might apply it, as that he was borne to him. In this manner speaketh Isaias, chap. 9. 6. A childe is borne to vsus, a sonne is giuen to vsus. So also saieth Zacharyas 9. 9. Behold thy king commeth vntounto thee, poore.

12. And this shalbe a signe vntounto you, you tha… finde the childe swadled. The Angel answereth to that, whereat the Shepheardes might hauehave taken offence, and whereby their faith might hauehave bene hindered: for what a mockery …s it, to see him layd in a stall, which was sent from God, as the king and onelyonly Sauiour. Therefore, least this vile & abiect estat of Christ, should p. 74feare the Shepheardes from faith in Christ, the Angell foretelleth them what they shall see. And this order (which to the iudgement of manne may seeme absurde, and almost ridiculous) doth the Lord dayly vse towardes vsus. For by the voice of the Ghospell sent downe from heauen hee doth commaund vsus to imbrace Christ crucified, and he setteth signes in earthly and transitorie elements, which might lift vsus into the glory of blessed immortalitie: so hee promising vsus a spiritual righteousnes, setteth a litle water before our eies, and he sealeth eternall righteousnes to our soule by a small taste of bread and wine. If that the stable offend not the shepheards, and that they neuerthelesse seeke their saluatiō from Christ, and that they submit themselues vnderunder the gouernment of him, being yet but an infant, there ought no signe, be it neuer so contemptible darken his glory with vsus: but at the least that wee might humbly worship him, sith that he is ascended into heauen, & sitteth at the right hand of the father.

13. And str…ght way there was a multitude. Although that in one Angel there was giuen a shew of Gods glory… yet GOD would that his sonne should be more royally adorned, and that aswell for the confirming of vsus, as of the shepheardes. The credit of two or three witnesses is sufficient amongst men to take away a doubt: but the heauenly host with one consent and with one voyce giuegive testimonie to the sonne of God. Then what a peruersnesse were it, not to credit the generall testimonie of the Angelles, whereby our saluation in Christ is witnessed? whereby we gather how detestable this incredulitie is vntounto God, which disturbeth this sweete harmonie both of heauen and earth? Againe, we are to be condemned of more then beastly blockishnes, if this song (which the Angels with one consent hauehave song that they in wordes might beginne to vsus) doe not kindle in vsus a fayth and an endeuour to praise God. Adde this also, that the Lord would by this example of heauenly melody, cōmend vntounto vsus the vnitie of faith, and exhorte vsus with one consent to sing his praises vponupon the earth.

14. Gl…ry in the hyghest▪ The Angels begin with thanks giuing, or with the praises of God, because that the scripture eueryevery wher teacheth vsus that we are redeemed frō death, to this end, that aswell in tongue as in works we might testifie our thankfulnes to God. Let vsus therefore remēber that this is the finall cause wherfore God reconciled vsus to himselfe by his only begottē sonne, that the riches of his grace & great merciemercy being made knowne, his name might be glorified. And at this day how much eueryevery one of vsus is strengthened through the knowledge of grace to set forth the glory of God, so much hath he profited in the faith of Christ: yea as oft as mention is made of our saluation, we must know that there is as it were a signe giuen vsus, to stirre vsus vp to giuing of thankes and prayses vntounto God. In earth peace. This is the more vsuall reading, that then the third clause may follow, towardes men goodwill▪. And although for the sum of the matter there is no great difference, which of the two thou readest: Yet the other interpretatiō seemeth to agree better, because it is not to be douted, but that these two clauses agree together, Glory to God on high, and in earth peace: but except thou opposest men vntounto god, it cannot be a ful Antithesis. Peraduenture this preposition En deceaued the interpreters: because that the sense of the words was darke, to say peace to be in men. But seeing that in many places of the scripture this prepositiō is superfluous, p. 75there is no cause why it should hinder VsUs. Yet if any hall rather place it in the latter clause, the same sense shall still remaine, as I will presently declare. Now it is to be seene what the Angels meane by this word peace: certenly they speak not of the outward peace, which men maintaine betweene thēselues, but he saieth that the earth is appeased, when men are reconciled to God, & are quiet within in their minds. We know that we are borne the children of wrath, and by nature that wee are enemies to God; so that it is then necessary that we should be vexed with horrible disquietnes, so long as we finde God offended with vsus: therefore a short and an euident definition of peace is to bee gathered of the contraries, that is of the wrath of GOD, and the terrour of death, and so there is a dubble relation to be had: the one to God, the other to men, because that we hauehave then peace with God; and he blotting out our guiltines: & not imputing our sinnes, beginneth to be mercifull vntounto vsus: and we resting in his fatherly louelove; do call vponupon him with a sure faith, & without feare we reioyce in that saluation promised vsus. And although that in Iob 7. 1. the life of man vponupon earth is called a continual warfare, and the thing it self declareth that there is nothing more troublesome then our estate, while we remaine here in the world, yet the Aungelles expressly place peace on the earth, that wee might know that no troubles can hinder vsus, but that we enioying the grace of Christ, might hauehave setled & quiet minds. therfore let vsus remēber that there is a seat of peace placed euē in the mids of the stormes of tēptations, amongst diuers dangers, amongst violēt tē pests, in the middest of battels & feares, least our faith being driuen back with any of these engines, should wauer or waxe faint. Good will. I know not how it came to passe, that it was put in the genetiue case: certeinlye the cōmon translation, which hath vntounto men of goodwil▪ ought not onelyonly to be forsaken as adulterous, but because it corrupteth the whole sense. Yet many are deceaued also, which reading it in the nominatiue case, good will doe referre the same to men, as if it were an exhortation to them to embrace the grace of Christ. I graunt that it is no otherwise confirmed, then as God offereth his peace vntounto vsus, except that we receiue the same. But seeing that Eudokia is taken in eueryevery place in the scriptures, for that which the Hebrewes call …, the old interpreter translated it Beneplacitum. This place is very yl expounded of the accepting of grace. But that which the Angels speak of, doth rather shew the fountaine of peace, that we might know that it is a free gift, & to flow out of the meeremercy of god. If you please to read it Good will in men▪ it shal not be amisse in respect of the sense: for in this maner of speach the cause of the peace shal also be noted: that is, that God freely accepteth men into his fauour, with whō he before had warli… or deadly discord. If thou wilt read peace of goodwil, for willing, I wil not be against this exposition: yet that is the plainest to hauehave Eudokian put appositiuely, that we might know from whēce peace commeth to vsus.

15. After the Angelles were gone away. Here is the obedience of the Shepheardes described vntounto vsus: for when the Lord had appoynted them as witnesses of his sonne to all the world, hee effectually spake to them by the Angelles, least that should be forgotten, which was tolde them. It was not plainely and by worde commaunded them, that they shoulde come to Bethlehem: but because that they sufficiently vnderstoode that the counsell of God was so, they make haste to Christe, as at this daye, when we know that Christe is shewed vntounto vsus, to this ende, that our heartes by faith might come vntounto him, our loytering cannot bee excused.

And Luke doth not in vaine declare that the Shepheards tooke counsell of their iourney assoone as the Angels were departed, least we suffer (as many vse) the word of God to vanish away with the sound, but that it may take liuely rootes in vsus, and thereby that it may bring foorth his fruite, when it hath ceased to sound in our eares. Furthermore, it is to be noted, that the Shepheardes doe mutually exhort one an other: for it is not sufficient for eueryevery one of them to looke to themselues, excepte that also there be vsed mutuall exhortations. Luke amplifieth the praise of their obedience, when he saith that they made haste, euen as a prōptnesse of fayth is also required of vsus. VVhichWhich the Lord hath shewed vntounto vsus. Very skilfully and rightly doe they ascribe that to God, which they heard not but from the Angel, for, whome they acknowledge as the minister of God; they also thinke worthy of that auctoritie, as if he had put on the person of the Lord. Therefore for this cause doth the Lord call vsus back often vntounto himselfe, least the maiestie of his word should become of no estimation in the sight of men. Againe wee see here, that they accompt it to bee an offence in them to neglecte that treasure shewed them of the Lorde: for of that knowledge reuealed to them, they argue that they must go to Bathlehem, that they may see. And so it behooueth eueryevery one of vsus, according to the measure of his faith and vnderstanding to be prepared to follow whether as God calleth.

16. They found Mary. That truely was an vnseemely sight, and by that onelyonly they might hauehave beene driuen from Christe: for what is there more vnlikely, then to beleeue that hee should be king of all the people, p. 77who was not accompted worthy of a meane place among the common people? and to hope for the restitution and saluation of the kingdome from him, who for his want & pouertie was throwen out into a stable? Yet Luke writeth that none of these thinges hindred the Shepheardes, but that with great admiration they praysed God: namely because that the glory of God was throughly fixed in their eies, and the reuerence of his word printed in their mindes, that whatsoeuer they mette with either infamous or contemptible in Christ, they with the height of their fayth doe easily pas…e ouer the same. Neither is there any other cause why eueryevery of those small offences doe either hinder or turne our faith from the right course: but because that we taking small hold vponupon God, are easily drawne hether and thither. For if this one cogitation possessed all our senses, that wee hauehave a certaine and a faythfull witnesse from heauen, it were a defence strong and stable enough against all kinde of temptations, and it shoulde well enough fortifie vsus against all offences.

17. They published abroad the thing which was tolde them. Luke commendeth the fayth of the Shepheardes, in that they deliuered sincerely through their handes, that which they receiued from the Lord: and it is profitable that the same should be witnessed for all our sakes, that they might be, as second Angelles for the confirming of our fayth. Againe, Luke teacheth that they reported that which they had heard not without profit. And it is not to be doubted, but that the Lord gaue effect to their word, least it should be mocked or despised. For the estat of the men discredited the matter, and the matter it selfe might seeme to be but fabulous. But the Lorde suffereth not those thinges to bee in vaine, which hee enioyneth them. And although this manner of working smally pleaseth the iudgement of men, that the Lordes will is that his word should bee heard of poore and meane men: yet it is approoued of God himselfe, and vsed partly to humble the pride of flesh, and partely to prooue the obedience of the fayth: but that al men meruaile, and no manne mooueth his foote, that hee might come to Christe: hereof it may be gathered, that they hearing of the power of God were amased, not being striken with any earnest affection of the heart: wherefore this word was not so much spread abroad for their saluation, as that the ignoraunce of all the people might be inexcusable.

19. Mary kept all those, The diligence of Marye in considering the workes of God is proposed to vsus for two causes. First, that wee might know that the keeping of this treasure was layde vp in her heart, that, that which shee had layd vp with her, shee might publ…sh the same to others in time conuenient. Next, that all the godly might hauehave an example which they might followe. For if wee be wise, this ought to bee the especiall trauell, and the chiefe studie of our life, that wee might be diligent to consider the workes of God, which should buylde vp our faith. Furthermore, the word conserue is referred to the memorie: and Symballein doth else signifie to conferre, as to make vp one perfect body, by gathering all thinges together, which agreed amongst themselues to prooue the glory of Christe. And Mary could not wisely consider the value of all thinges together, but by conferring some thinges with others.

20. Glorifying and praising of God. This also appertaineth to the common p. 78vse of our faith, that the Shepheardes might certeinely know it to be the work of god. And the earnest glorifying of God which is praised in thē, is a certeine secrete reproofe of our sluggishnesse, or rather of vnthankfulnesse: for if the swathing cloutes of Christ so much preuailed amōgst them, that they could rise out of the stable and cratch euen vntounto heauen: howe much more effectuall ought the death and resurrection of Christ be with vsus, that we might be lifted vp to God. For Christ was not onelyonly lift vp from the earth, that he might draw al things after him: but he sitteth at the right hand of the father, that we which are pilgrims in this world, might with our whole hearte meditate of the heauenlye life. But Luk declareth the true nature of godlines, whē he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes, to the which they directed all thinges. For then is faith rightly holpe by the workes of God, if it directeth al thinges to that purpose, that the trueth of God, which is reuealed in his word may more clearely shine forth.

21. That the childe should be circumcised. That which generally is to be cō sidered of circumcision, let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things, which beelong to the person of Christ. God would that his sonne should be circumcised, that he might be subiect to the lawe: for circumcision was a solempne signe, wherewith the Iewes were initiated into the obseruation of the lawe. Paule declareth the end, Gal. 4. 4. when he saith that he was made vnderunder the law, that he might redeeme them which were vnderunder the law. Therfore Christ taking circumcision professed himself a seruaunt of the law, that he might obtaine libertie for vsus. And so by this meane not onelye the seruitude of the lawe was abolyshed by him: but the shadow of the ceremonie was applyed to his sound and perfect bodye, that it might soone take an end. For although the abrogating of it depended of the death and resurrection of Christ, yet this was a certaine beginning of the same, that the sonne of god suffered himselfe to be circūcised. His name was then called Iesus. This place also witnesseth, that it was a manner receiued amongst the Iewes; that on the day of circumcision▪ they gaue names to their children, as we at this day vse to doe at baptisme. But the Euangeliste noteth two thinges, that the name of Iesu was not giuen vntounto the sonne of God, rashely or for the pleasure of men, but that the Angel brought it from heauen: Thē that Ioseph & Mary obeyed the cō mandement of God: & this is the consent of our faith with the word of God, that that word going before, wee should speake to the same, and our faith shoulde answere to his promises. Especiallye Luke commendeth vntounto vsus the order of publishing of the word, when hee saieth that saluation was testified by the mouth of men, which was promised by the Angell from aboue through the grace of Christ.

1. VVhen Iesus was then borne. Matthew concealeth the cause whye Christ was borne at Bethlehem: but the spirit of God, who had appointed the Euangelistes as his Scribes, seemeth aduisedly so to moderate their stile, that with most notable consent, they al write one and the same historie, though it be in diuers manners: that thereby the trueth of God might be the more certeine and euident, when as it was openly manifest, that his witnesses did not purposely before consent to speake, but eueryevery one separate from other, nor hauing one respecte of an other, did simply and freely write that, which the spirite taught them.

Furthermore, here is a historie declared worthy to be remembred, that God fetched wisemen out of Chaldea or Persia, which should come into Iudea to worship Christ, where hee lay without honour, and contemned. Truely a wonderfull counsell of God, that God would his Sonne should come forth into the world vnderunder this obscure humilitie: yet hee excellently adorned him, as with phrases; so with other tokens, least any thing for the triall of our faith had beene wanting from his diuine maiestie: yet here is to be noted a notable harmonie of thinges seeming to be repugnant. The starre from heauen declareth him to be a king, whose throane is the beast… & stall, because that hee is denied a place euen amōgst the common sorte of men. His maiestie shineth in the East, which not onelyonly appeareth not in Iudea, but is also difiled with many reproches. To what purpose is this: namely, the heauenly fathers will was to appoynt that the starre and the wisemen should lead vsus the right way to his sonne: but yet hee stripped him naked of all earthly honour, that we might know his kingdome to be spirituall. VVherefore this storie is not onelyonly profitable, because that God brought these wisemen to his sonne, as the first fruites of the Gentiles: but also because hee woulde set forth the kingdome of his sonne, as with the praise of them, so of the starre for the helpe of our fayth, least the wicked and malitious dispite of his own nation, should cause him to be despised of vsus.

It is sufficiently knowne, that the Astrologers and Philosophers with the Perseans & the Chaldeans were called Mag. (i. wisemen:) Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number, it is better not to know, because the Euangeliste doth not expresse it, then rashly to affirme for certaine, that which is doubtfull.

p. 80A childish errour lead the Papistes, that they imagined them to be three, because Matthew saith that they offered gold, franckencense and mirrh: as if hee should distinctly assigne a proper office to eueryevery of them, and that rather hee should not declare that these three thinges were generally offered by them. VVhosoeuer that old writer was, whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome, and is accompted amongst Chrisostomes workes, saith that they were fourteene: which hath no more colour, except that peraduenture it came by tradition of the fathers, yet that same also hath no assuraunce. But the Papistes are more then ridiculous, which imagined to themselues that they were kinges, because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis, of the Iles and of Saba should come, which should offer giftes to the Lord: Verily they are wise workemen, who that they might giuegive a newe shape to men, they hauehave begun at the turning of the worlde: for of the South and VVest they hauehave made the East.

And it is not to be doubted, but that by the iust reuenge of God, they were so amased, that their grosse ignoraunce might be laid open to the reproofe of al men, who made no religion to corrupt the trueth of God, and to turne the fame into a lye. But here is first demaunded, whether this starre was one of the number of them, which the Lord in the beeginning created, for the garnishing of heauen: then whether the knowledge of Astrologie brought these wise men hether, that thereby in mind they conceaued the birth of Christ. Although we may not contentiously striue of these matters, yet it is to be gathered out of the words of Matthew, that it was not a naturall starre, but extraordinary: for it was not by the course of nature, that at certeine times it vanished away, and after sodenly shone againe: then that it went a streight course towardes Bethlehem, and at the length that it stoode fixed ouer the house wherein Christ was, none of which thinges agreeth to naturall stars. It is more probable that it was like to a Comet, and that it was seene in the ayre, rather then in heauen. And it is no absurditie, that Matthew speaking according to the manner of the people improperly called it a starre: hereof is almost gathered an answere of the second question. For seeing it is certaine, that Astrologie is contained within the boundes of nature, the wise men could not by the onelyonly direction of the same hauehave come to Christ: therefore it behoued them to be holpen by a secrete reuelation of the spirite: yet I deny not but that they had some beginning or seede out of the arte: but I say it was necessary that the same shoulde be holp with some new and extraordinary reuelation, least it should be in vaine or vanish away.

2. VVhere is hee that is borne king? That some interpreters thinke a king borne, to be secretely opposed against a king made or created, seemeth to me to be too subtill: therefore I take it more simplye that the wise men meane that this king was lately, borne, and remaineth yet an infant, that they might make a difference betweene him and a king growen in age, and holding the gouernment of the people: for presently they say, that they were mooued neither with the fame of his actes, or with his present greatnesse openlye knowne, but by a diuination from heauen, of a thing that was to come. But seeing that the sight of the starre was so effectuall p. 81with the wisemen, woe be to our sluggishnes, which so coldely seeke Christ the king reuealed vntounto vsus.

VVe come to worship him. The starre was shewed to this end, that it might draw the wisemen into Iudea, that they might be witnesses and proclaimers of the new king. But for that which appertaineth to them, they came not to giuegive any godly worship to Christ, as is due to the sonne of God, but after the Persian manner, they would salute him as a moste excellent king. For it is not probable that they thought more of him, then that hee should be endued with singular power and dignitie, that hee might worthilye turne all men into admiration and reuerence of him. For it may be, that they would before hand gette his fauour, that they might hauehave him friendlye and fauourable to them: If peraduenture it came to passe, that hee obtained the gouernment of the East.

3. Herod the king was troubled. Herod was not ignoraunt of the prophesies, wherein the Iewes had a king promised them, who should restore their afflicted and ouerthrowne conditions into a happy estate. For hee had from a childe liued in that kingdome, and had perfectly learned all their matters. Adde also that this rumour was so spread, that it could not be vnknowne to the people which dwelt neere about them: yet hee is troubled as it were with a newe matter, vnheard of beefore: that is, because hee distrusting God and his promisses, thought it but vaine to hope for a redeemer, especially seeing he imagined (as proud men vse to doe) with a foolish confidence, that he had established the kingdome to him and to his. But seeing he being dronken in his own felicitie, had before in his securitie contemned the prophesies, now is he sodenly feared with the remembraunce of them. For he should not so much hauehave beene mooued with the simple speach of the wisemen, if the oracles or prophesies had not come into his minde, which before seemed to be as toies, & of no importaunce: so the Lord, after he hath suffered the vnbeleeuers to sleepe, sodenly he shaketh them out of their rest. That which Matthewe saieth, that Ierusalem also was troubled, may be expounded two waies: either that with the sodein noueltie of the matter, the citizens were tumultuously raysed vp, as if that they very desirously receiued the ioyfull message of the king that was borne then: or that they being accustomed to mischiefes, and through long pacience being couered with vnsē siblenesse, feared a chaunge, least that greater calamitie should rise therof. For they were so worne and almost consumed with continuall wars, that a miserable and cruell seruitude ioyned with peace, was not onelyonly tollerable, but was also to be wished for of them: whereby it is to be perceiued how yll they had profited vnderunder the whippes of God. For they were so benummed with amasednesse, that the promised redemption and saluation after a sort stanck before them. And I doubt not but that Matthewe would hauehave their vnthankfulnes noted: for that they beeing tired with a wearines of euils, had throwne away the hope and desire of grace promised them.

4. Gathering together the chiefe Priestes. Although there was no speake at all of Christ in Herodes court, yet assoone as the wise men had made mention of a king, the prophesies came into their minde, which beefore were forgotten: so Herod presently coniectureth, this king, for whom the wisemen seek, to be that Messias in times past promised frō the lord. p. 82And here againe it appeareth, that Herod was woonderfully affearde, while that he so carefully enquireth; and no meruaile: for seeing that al tyrantes are fearefull, and that their owne crueltie striks more feare into themselues, then it doth vntounto others: It behoueth Herod to be affraid aboue all other, as one that perceiued him selfe to reigne against the lord. Furthermore, this new inquisitiō declareth how grosse the contēpt of Christ was before the comming of the wisemen. That the Scribes and high Priestes doe sincerely aunsweare out of the scripture (who yet afterwardes furiously endeuoured to corrupt the whole scripture, least they should giuegive any testimonie or credit to Christe) is therefore done, because that as yet Christ had not troubled them with his Gospell; so all the wicked ones doe easily subscribe to God in all generall principles: but when the trueth of God dooth vrge them neerer, then they vomit forth the poyson of their contumacie: of the which thing at this daye wee hauehave a notable example in the Papistes: for without controuersie they confesse that Christ is the onelyonly begotten sonne of God, cloathed with our flesh, and they acknowledge in the two natures one person of God and man. But when we come to the power & office of Christ, ther presently riseth a conflict: because they wil not suffer themselues to bee brought into order, much lesse to be brought to nothing. In summe, as far as the wicked thinke that nothing is taken from themselues, so much reuerence they will graunt to God and to the scripture. But when that Christ hand to hand striueth with ambition, couetousnes, pride, vaine hope, hypocrisie, and deceites, then forgetful of all modestie, they are caried into madnesse. Therfore let vsus know that wicked affections are the chiefe cause of blinding the enemies of the trueth, which turne light into darknesse.

6. And thou Bethlehem. It is not to be doubted, but that the Scribes did faithfully cite the wordes of the text in their own tongue, as it is in the Prophet: but it was enough for Matthew to note the place: and because that he writ in Greeke, he followed the allowed translation. For by this place and such others it is easily gathered, that the Gospel was not written by him in the Hebrew tongue. Furthermore, this is alwaies to be obserued, as oft as the apostles do cite any testimonie of scripture, although they render it not word for word; nay, sometime they are far from the same: yet they are very aptly and fitly applyed of them to the matter. VVherefore let the readers alwayes marke to what purpose the Euangelistes bring the places of scripture, let them not stand scrupulously vpō eueryevery word, but let them be content with this one thing, that the scripture is neuer wrested by them into a diuers sense: but that it is properly applyed to the peculiar and proper vse. And certeinly seeing it was their purpose to giuegive milke to drink to infants and nouices in the faith, which were not yet able to take sound meat: no religion staid them that lesse diligently and exactly they should enquire what the scripture teacheth of the sonne of god, and so that taste which the Apostles giuegive them, should lead them to the fountaine. Now let vsus returne to the prophesie of Micheah. These are the words that are read in the Prophet; and thou Bethlehem Ephrathah art litle to be among the thousands of Iudah: yet out of thee shal he come forth vntounto me, that shalbe the ruler in Israel. Matthew for Ephrathah putteth Iuda, but in the same sense: for the mind of p. 83Micheah was onelyonly by this note, to put a difference betweene this Bethlehem, whereof he speaketh, & that other in the tribe of Zabulon. There is more difficultie in the rest of the text: for the Prophet saith that Bethlehem is litle, that it should be accounted amongst the gouernours in Iuda. Matthew on the other side extolleth the dignitie, as that it should be one of the chiefe. This cause mooued many interpreters that they reade this place of the Prophet interrogatiuely: yet some of a better iudgment thought that Matthew would in this chaunge set forth the praise of the grace of God: because that his poore and obscure towne was made a place of the birth of this great king. But although that Bethlehem excelled in this honour, yet it profited nothing the dwellers there; so that it rather fell into a grieuouser destruction, because that the redeemer was worse then vnworthily receiued thither. Mathew also for a rular putteth this word shephearde: yet he expresseth both two, for that he declareth that Christ should be the captaine of the people, and that the office of feeding was committed vntounto him.

7. Herod priuily called the wisemen. The tirant durst not shew his feare & carefulnes, least he shuld so arme the people with audacitie, with whō he knew himself hated: therfore opēly he dissebleth the cause as thogh it per tained not to him. But priuily he enquireth, that he may preuent the present peril. But although an euil cōscience made him feareful, yet it is not to be doubted but that stroke his mind with an vnusual feare, that being destitute of counsell, & distraught in mind, he was for the time amased. For there is no easier a matter, then vnderunder the cloak of humanitie to suborne a cōpanion from amongst the courtiers, which espying out y^e whole matter, might presētly return. Certenly Herod was wonderful subtil, & ther was in him a rare magnanimity; so that it is the more to be wōdred at, that now in so extreame daunger, when as he had a remedie at hand, that he should lie astonished & half dead: wherfore we may know that p. 84it was wonderfull, that the sonne of God did then escape the iawes of the Lyon. And the Lorde at this day doth no lesse bewitch his enemies, least they should deuise a thousande sleightes to hurte & to destroy his Church: nay, that they often take not the occasions which are in a readinesse. And the Lord by an other meanes, as wee shall see, laughed to scorne and mocked the subtiltie, wherewith hee had deceaued the wisemen, faigning that he himselfe would come to worshippe him. But as Heord fearing the tumult of the people, was bereft of his minde; so againe he was so madde, that he did neither doubt nor feare, to stirre vp God against himselfe: for he knew that if a king was borne, that he was ordained of God, that hee might raise vp the decayed throane of Dauid. Therefore he sets not vponupon men, but foolishly he presumes to war with God: Both therefore is to be noted, that hee was taken with a spirite of giddines, that he might strik God: yet he dealt very childishly, because his counsell was brought to naught; so that he was euen as a blind manne, which gropeth in the darke.

9. VVhen they had heard the king, they departed. Truely this was a vile sluggishnes of the Iewes, that none of them kept companie with these strā gers, that they might goe see the king promised to their nation. The Scribes shew them the way, and assigne the place where he is borne, yet they suffer them to goe alone, and no man stirres foote. Peraduenture they feared the crueltie of Herod: but this was also a wicked vnthankfulnesse, that they woulde incurre no daunger, for the obtaining of the saluation offered them, and that they set lesse by the grace of God, then by offending the tyrant. But I shewed a litle before, that the whole people were too much degenerate, which had rather be oppressed with a yoake of tyrannie, then that by the chaung they would feele any discō moditie. And if God had not confirmed with his spirite the mindes of these wisemē, they might hauehave fallen at this offence: yet the zeale of their endeuour is not diminished, but forward they goe without a companion. But they want not matter to confirme their faith; while they nowe heare him renoumed as king by diuine oracles, who was shewed vntounto thē by the star. That the star directeth thē as they wēt on their way, euē vntounto the place, it may be easily gathered, that it vanished away before: for no other cause, but that they might enquire at Ierusalē for the new king: & that to take away excuse from the Iewes, which after they were taught of the redeemer sent vntounto them, yet wittingly & willingly despised him.

11. They found the babe. So vncomly a sight might hauehave bred a new offence to the wisemen, whē as they saw nothing in Christ that appertained to a king; so that he was vilier vsed & more contemned, then any cō mon infant. But because they are perswaded that he is appointed of god to be a king, this only thought fixed in their mindes, causeth thē to reuerence Christ: for in the counsel of god they do behold his dignitie, as yet hid & kept secret. And because they certeinly appoint that he shal proue otherwise then he yet appeared, they are no whit ashamed to giuegive him kingly honour. Also by their gifts they declared whence they cāe: for it is not to be douted, but y^t they brought these as tokens & fruits of their coū trey. And vnderstād that eueryevery one of thē did not offer his gift: but these 3. things were in cōmō offred by thē al, that which almost al the interpreters disput of the kingdō, priestod & burial of christ, & make gold a tokē p. 85kingdom incense of his priesthood, and mirrh of his buriall, in my iudgment hath no likelihood in it. VVe know that it was a solemne custome amongst the Persians to hauehave some gift in their hand so oft as they saluted their kinges. And these wise men chose these three thinges, the fruites and commodities whereof doe make the East parte renoumed and famous. Euen as Iocob sent into Aegypt the best and chosen fruites of the land, Gene. 43. 12. But seeing they after the manner of the Persians, worshipping him, whom they as yet thought to be an earthly king, offered fruits of the earth: It is our parte spiritually to worship him. For this is that lawfull and reasonable worshipping, which hee desireth: first, that we should offer vp our selues vntounto him, and then all that wee hauehave.

22. And when the dayes were accomplished. The fourtie day after her deliueraunce, the rite of purification ought to be solemnised: yet Mary and Ioseph came also to Ierusalem for an other cause, that they might presēt Christ to the Lord, because hee was the first borne. Nowe, first we must speake of purification. Luke maketh the same common to Mary and to Christe: for the pronowne Their can by no meanes be applyed vntounto Ioseph. And it is not absurde, that Christ, who for vsus beecame accursed vppon the crosse, for our sake tooke our vncleannesse vppon him, though p. 86he was free from fault and sinne, as concerning the guiltinesse: that is, if the fountaine of puritie would be accounted vncleane, that hee might wash away our vncleannesse. They are deceaued, which thinke that this law was but for pollicy; as if the woman should be vncleane before her husband, and not before the Lord: when rather there was set before the eies of the Iewes, aswell the corruption of their nature, as the remedie of God his grace. And this one law aboundantly suffiseth to proue original sinne, as it containeth a notable testimonie of the grace of GOD. And the curse of mankinde cannot be more plainely shewed, then when the Lorde testifieth, that the infant commeth vnpure and polluted out of his mothers wombe, insomuch as the mother her selfe is defiled by the byrth. Certeinely except man were borne a sinner, and were by nature the childe of wrath, and that there rested in him some spotte of sinne, he should not neede a purgation: wherefore it followeth that all were corrupt in Adam, seeing that they are by the mouth of the Lorde condemned of vncleannesse. And that is not against it, Rom. 11. 16. That the Iewes are called holye branches of a holy roote, because this good came vntounto them not of themselues, but as by other meanes. For although that by priueledge of adoption they were seuered for a chosen people, yet corruption from Adam was their first enheritaunce by order. Therfore it is conuenient to distinguish betweene the first nature and the peculiar benefit of the couenaunt, wherein God freeth his from the curse. And to this purpose belonged the purification in the law, that the Iewes might know, that by the grace of God they are cleāsed from those filths, which by their birth they brought with them into the world. Hereby is also to be learned howe horrible the infection of sinne is, which in some parte defileth the lawful order of nature. Verily I graunte, that neither matrimonie in it self, nor bearing of children are vncleane: nay, I graunt that the fault of lust is couered with y^e holines of matrimony: but yet the ouerflowing of sin is so deep & plentiful, that alwaies some sins flow out from thence, which sprinckle with blottes, whatsoeuer is otherwise pure.

23. As it is written in the lawe. This was an other parte of godlinesse which Ioseph and Mary perfourmed: The Lord commaunded, Num. 3 13. that all the males shoulde bee offered to him in remembraunce of their deliueraunce, because when the Angell slewe all the first borne of Aegypt, hee had spared the first borne of Israell: after it was lawfull for eueryevery man to redeeme his first borne for a certaine price. That was an old ceremonie.

Now sith the lord is a cōmon redeemer of al, by right he challengeth vsus to him from the least to the greatest. Surely it is not in vaine that Luke doth oft repeat, that Ioseph & Mary did that which was prescribed in the law of the Lord. For by these words we are taught, that nothing is to be attempted after our own witte in the worship of God, but that must be obediently followed, which he hath by his word commaunded.

24. And to giuegive an oblation. This sacrifice belonged to the rite of purifying, least any shoulde thinke that it was offered for the redeeming of the first born. VVhen the Euanglist nameth a paire of turtle doues; or two pigeons, he taketh it for graūted, that the pouertie of Ioseph & Mary was such, that their abilitie reached not to the offering of a lambe. For this exception is plainely set down, Leuit. 12. 6. If any obiects that there p. 87was gold offered a litle before by the wisemen, wherewith they might hauehave bought it: I answere, we cannot imagine that there was such plentie of gold, as could sodenly make a poore man rich. For we read not that they had camels laden with gold: but it is more credible, that it was some small portion, which they brought only for honours sake. Neither did the law precisely commaund that the poore shoulde consume theyr substaunce vponupon a sacrifice: but making a difference betweene them and the rich, it eased them of charge. VVherefore it shall be nothing hurtful, if we say that Ioseph and Mary gaue as much as their abilitie did beare, although that they had laid vp some money, to beare the charges of the iourney and of their life.