Harmony of the Gospels, Harmony of the synoptic Gospels (2 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (2 of 29)

p. 3038. Beholde the seruant of the Lord. The holy virgine will argue and dispute the matter no further, and yet it is not to be doubted but that there were many things which might hinder her faith, yea, & altogether turne her minde from the speach of the Angel. But shee taking the aduauntage from the contrary reasons, enforced her selfe to obedience: and this is a right proofe of faith, when we restraine our mindes, & hold them as prisoners that they dare not oppose this or that against God: so on the other side libertie to contend, is the mother of infidelitie. And these words are not of smal waight. Behold the seruant of the Lord, for shee offereth & dedicateth her self wholely vntounto God, that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand, and as much as they canne, they hinder his worke: But faith dooth present vsus before God, that we may be ready to obey. Then if the holy Virgin was the seruant of the Lord, because that she obediently submitted her selfe to his gouernement, there is not a worse contempt, then by fleeing to denie him that obedience which he deserueth & doth require. To be short, as faith only maketh obedient seruants to God, and deliuereth vsus into his power: so infidelitie maketh vsus rebels and runnagates. Be it done vntounto me. This clause may be expounded two waies, either that the holy Virgin passeth into a prayer and request: or els continuing in the same matter, shee proceedeth in resigning and deliuering her selfe vntounto p. 31God. I simply interprete it, that shee being perswaded of the power of God, and willingly following whether he calleth, she doth also subscribe vntounto his promisse, and so doeth not onelyonly wait for the effecte, but also doeth earnestly desire the same. And it is to be noted that shee rested vppon the woorde of the Angell, because shee knewe that it came from God, weighing the dignitie of the same, not of the minister, but of the authour.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 583. Iudai begate Phares and Zara of Thamar. This was the beginning of that humbling, whereof Paule speaketh, Phil. 2. 7. The sonne of God might hauehave kept his genealogie free and pure from all offence & note of infamie, but he comming into the world that he might humble himselfe, and taking vponupon him the forme of a seruant, became a worme & not a man, the scorne of men & the outcast of the people, and at the length endured the most curssed death of the crosse Also this infamie in his genealogie hath not he refused, that he should spring from an incestuous bed, which was made amongst his ancesters: for although that Thamar was not enforced through lust, to desire the company of her father in lawe, yet by an vnlawfull meane shee attempted to reuenge her iniurie. And Iudas when he desired to lie with a whore, fell vponupon his daughter in law. But the incomparable goodnes of God striue with the sinne of them both, so that this adoulterous seede should neuerthelesse enioy the scepter.

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