Harmony of the Gospels, Harmony of the synoptic Gospels (4 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (4 of 29)

p. 8725. Behold, there was a man in Ierusalem. This history is set down, that we might know, that when almost al the people had prophaned themselues with a wicked contempt of God, yet there remained a few worshippers of God, & Christ was known of thē from his first infancy. These were those remnants, which (as Paul to the Ro. 11. 5. teacheth) were reserued, according to the free election of God. And in this smal handful was the Church of God included, although the priestes and scribes did no lesse proudly then falsly boast of the title of the church. The Euangelist only maketh mention of two, which knew Christ as Ierusalem, when he was brought into the temple, Simeon and Anna. And first I must speake of Simeon. VVe read not of what estate he was, and it may be, that he was some meane man, and vnknowne: but Luke commendeth him for godlynesse and righteousnesse, to the which he addeth the gift of prophesie. Godlynesse and righteousnesse are referred to the two Tables of the law, and so in these two poyntes consisteth the integritie of life. It was a testimonie of godlynesse that hee looked for the comfort of Israell: for without the hope of saluation GOD is not rightlye worshipped, which dependeth partly in beleeuing his promises, then especially by the restauration promised by christ. But now seeing this waiting or looking for is praised in Simeon, as a rare vertue, heereof gather, that there were then but few, which truly nourished the hope of redēption in their harts. Al men had in their mouthes the Messias, & the blessed state vnderunder the kingdom of Dauid▪ but in the meane while almost no man did patiētly beare the present miseries, staying vponupon this cōfort, that the redemptiō of the church was at hand. And as the godlines of Simeon in this did shew it self, that he lift vp his mind in waiting for the promised saluation; so at this day, as many as wil proue thēselues the sons of god, wil sigh with cō tinuall desires for the promised redēption. For sufferance is very needful euen to the last cōming of Christ. The holy ghost was vponupon him. He speaketh not of the spirit of adoption, which is cōmon to al the children of God, though not in equal manner: but he speaketh of a more peculiar gifte of prophesie, which doth more plainly appeare in the next verse, & by that which foloweth, where it is sayd, that he receiued answere by the holye Ghost, and that the same spirit guiding him, hee came into the temple. Therefore although that Simeon exceeded not in any publik honor, yet he was adorned with many notable gifts: as godlynes, innocency of life, faith & prophesie. And it is not to be doubted, but that he alone did priuatly receiue this oracle, that it might passe from him as a common confirmation to all the godly. Iesus is called the Christe of God: because that hee was annoynted of the Father, and together with the holy ghost p. 88hee tooke the honour of the kingdome and of the priesthood. Simeon is said to hauehave come into the temple by the spirit: that is, by secret instinct and certaine reuelation that he should meete Christ.

29. Now lettest thou thy seruaunt departe. By this songe it appeareth that Simeon beheld the sonne of God with other eies, then with the eies of the flesh: for the outward beholding of Christ could bring nothing but a contempt, at the least it could not so hauehave satisfied the minde of the holy man, that so glad as enioying the summe of all his desires, hee shoulde make haste to die. Therefore the spirit of God lightened his eies with faith, that he might discern the glory of the sonne of God in that vile & contēned habite. When he saith that he would depart in peace, he vnderstandeth that hee woulde die with a quiet mind, as hee that was filled, and had obtained his desires. But it is demaunded if he should hauehave died before, should Simeon hauehave bene drawen to it with trouble and tumult, as they vse that are vnwilling? I aunswere, the circumstance which is added, is to be noted, according to thy woorde. For seeing God hath promised him the sight of his Sonne, it was sitte he shoulde stay in suspence: nay, it behooued him to liue carefully, vntill that hee was made partaker of his hope. This is therefore to be obserued, because that many falsly and naughtely doe pretend the example of Simeon, boasting that they would willingly die, if it were graunted them to enioy this or that matter, when as yet they take libertie to thēselues to conceaue vowes according to their owne lustes, or to forge vaine hopes without the word of God. If Simeon had said precisely now with a staied & a quiet mind I will die, because I hauehave seene the sonne of God: in this speach he had bewrayed the weakenes of his faith: but because he had the word for it, it was lawfull for him, according to the rule of faith, to flee death vntil the comming of Christ.

30. Because mine eies hauehave seene. Although this maner of speaking, is oftē seene in the scriptures, yet the corporal beholding of Christ seemeth expressly to be noted in these words: as if Simeō shuld say, that he now had the sonne of god present in the flesh, vponupon whom he had bent the eies of his mind before. I take saluation for the matter of saluation▪ because that al the partes of saluation and of a blessed life are laid vp in Christ. Now if the only sight of Christ, being as yet but an infant, did so much preuail with Simeon, that ioyfully & quietly he would go to death: how much more aboundāt matter of saluation is there giuē to vsus this day, who may see al the points of our saluation fulfilled in Christ. Christ is not conuersant vponupon the earth, neither do we beare him in our armes, but his diuine maiestie doth clearly & openly shine in the Gospel, & therin he sheweth himself to be seene of vsus, as it were face to face, as Paule saieth, 2. Cor. 3. 18. neither sheweth he himself any more in weaknes of flesh, but in the wonderful power of the spirit, the which he declareth in miracles, in the sacrifice of his death, and in the resurrection In summe, he is so absent from vsus in body, that yet wee may beeholde him sitting at the right hand of his father. If such a beholding of him bring vsus not peace, that we may goe ioyfully to death, we are more then vnthankfull to God, and we carelesly account of the glory, which he hath bestowed on vsus.

31. VVhichWhich thou hast prepared. By these wordes Simeon signifieth that Christ was ordained of god, that al people might enioy his grace, & that p. 89shortly after he shoulde be placed vp on high, that he might tourne the eyes of all men vntounto him. And in this worde he comprehendeth what prophesies so euer there be of the encrease of the kingdome of Christe. But if Simeon embracing the tender infant in his armes, coulde yet extend his minde to the vtter borders of the world, that he acknowledged his present power eueryevery where: howe much more doeth it become vsus at this day to thinke more royally of him, sith that he is lift as a banner to the Gentiles and hath made himselfe knowen to the whole worlde.

32. A light to lighten. Now Simeon sheweth to what ende Christ was brought foorth from the father before all people, that is, that hee might lighten the Gentiles, which before were in darknesse, and that he might be the glory of the people Israel, for betwene this and them he maketh a difference, and that not without a cause, because that the children of Abraham by right of adoption were neare vntounto God, but the Gentiles with whom God had made no couenant, were accompted as strangers from the church. By the which reason, Israel, Ier. 31. 9. is not only called the childe of God, but also the first borne, and Paul teacheth to the Ro. 15. 8. that Christ came that he mighte be a minister of circumcision, according to the promisses geuen vntounto the fathers. But Israel is so preferred to the Gentiles, that al they in common might obtaine saluation in Christe. A light to lighten, signifieth as much as if it had bene sayde, to geue light to the Gentiles, whereby we gather that menne are naturally without light, vntill that Christ the Sonne of righteousnesse shine vntounto them. As concerning Israel, although they were endewed with greate honour from God, yet Simeon sheweth that all this glory dependeth of this one head, that the redeemer was promised them.

p. 9033. And Ioseph and his mother. Luke doth not say that they were amased as at a new or a straunge matter, but that they reuerently considered, & with due estimation embraced this prophesie of the holy Ghoste oute of the mouth of Symeon, that they mighte more and more profite in the knowledge of Christe. And we are taught by this example, after we are once enstructed in a right faith, to gather what small helpes soeuer may seeme to auaile for the confirmation of the same: for he hath then rightly profited in the word of God, who ceaseth not to esteme whatsoeuer he daily readeth or heareth, for the continuall furtherance of faith.

34. And Simeon blessed them. If thou referrest this to Ioseph and Mary, there is no difficultie in the matter, but because Luke semeth to comprehend with them Christe; it maye be demaunded by what righte Simeon tooke vponupon him this office of blessing, for the lesse is blessed of the greater, as the Apostle teacheth. Heb. 7. 7. Furthermore, it seemeth to be absurde, that any mortall manne shoulde conceiue praiers for the sonne of God, I aunsweare that the Apostle doeth not speake of eueryevery blessinge, but of the priestes onelyonly, for men otherwise do blesse one an other. And it is more probable that Simeon as a priuate manne, and as one of the common sorte of the people blessed them, rather then as a publike person: for as it is sayd before, he was neuer called a priest. But there is no absurditie if we say that hee prayed for the happie successe of the kingdome of Christe, because the spirite in the Psalme, commaundeth this maner of blessing to all the godlye. Beholde this childe is appoynted. Simeon properly directeth this speache to Marye, yet it generally belongeth to all the godly. The holy Virgine hadde neede of this admonition, least that shee triumphing at these pleasant beginnings, as it commonly commeth to passe, should be the lesse able to beare the sorowes that were to come. And also, least shee shoulde hope that Christe shoulde be receiued with the generall fauour of all the people, but rather that shee might be armed with inulncible strengthe of the minde against all contrary blastes. But yet the spirite of God woulde deliuer a generall doctrine to all the godly, that they beholdinge the worlde with wicked contuma… resisting Christe, should not be shaken nor broken with such hard dealing. VVe knowe howe grieuous and sore a hinderance: the vnbeliefe of the worlde is vntounto vsus, but it behooueth vsus to ouercome it, if we will beleeue in Christe Iesu: for the estate of menne was neuer broughte to so good passe, that the greater parte should followe Christ. VVherefore it is necessarie that whosoeuer shoulde geue their names to Christ should be instructed in these principles, and armed with these defenses, that they may continue in his faith. But this was… most greuous temptation, that Christ was not knowen of his owne. Naye he was contumeliously reiected from that people, which boasted themselues to be the Church of God. And especially for that the Priestes and the Scribes which had the gouernement of the Churche, were his most deadly ennemies: for who woulde thinke that he was their king, that shoulde see him so vnwoorthely and reprochefully reiected from them? Therefore Symeon doeth not withoute cause foretell that Christe was appoynted for the fall of many, and those of the people of Israel. And the meaning is, that he was ordained of God, that hee shoulde ouerthrowe and cast manye downe headlonge. But it is to be noted that the fall rose heereof, that the vnbeleeuers p. 91stumbled at him, the whiche is shortly after declared, where Simeon calleth hym a signe to be spoken againste. Therefore because the vnbeleeuers are rebelles vntounto CHRISTE, they strike themselues againste him, whereof foloweth their fall. And it is a Metaphore fetched from a marke or butte, at the whiche archers doe shoote, as if that Simeon shoulde hauehave sayde: Heereby is the malice of men perceiued, nay the wickednesse of all mannes witte, that all menne had made a conspiracie, and should stirre and crie out against the Sonne of God. For there coulde not bee suche a consent of the worlde to speake against the Gospell, excepte it were as a naturall discorde betweene the Sonne of God and those menne. And thoughe the ennemies of the Gospell disagree amongest themselues, so as their ambition and furie carieth them into diuers factions; and factiously are deuided into diuers fantasies, as the varietie of their superstitions which separateth the Idolaters is manifolde, Yet in this they all agree, that they maye withstande the Sonne of God. VVherefore it is truelye sayde, that it is too euidente a token of the wickednesse of manne, for that euer it withstandeth Christe. And thoughe it bee an incredible woonder, that the worlde so riseth againste his creator: yet because the Scripture foretolde that it shoulde so bee, and reason openly sheweth, that when menne were once estranged from God throughe sinne, they alwaies flee from him, there is no cause why suche examples shoulde disturbe vsus, but rather that our faith being furnished with suche armes, shoulde buckle it selfe forwardes to fight with the resisting of the worlde. Furthermore, because that God hadde then gathered Israel to himselfe out of the whole worlde, and nowe that there is no more difference betweene the Iewe and the Grecian: It was conuenient that that shoulde nowe come to passe, whiche we reade shoulde then be done.

Isaias had do sayde in his time chapter 8. …4, Beholde, the Lord shall bee as a stumblinge store, and as a rocke to fall vppon to the two houses of Israel: from that tyme the Iewes neuer almost ceased to strike againste God, but their moste violente conflicte was againste Christe. Nowe, they whyche call themselues Christians, doe imitate the same furie. Naye, they whyche proudly arrogate to themselues the supremacie of the Church, do often bend that power they hauehave, to oppresse Christ. But lette vsus remember that they shall nothinge preuaile, but that at the lengthe they shall be broken and torne in peaces. For vnderunder the woorde of Falling downe, the spirite dueth so pronounce a punishment vppon the vnbeleeuers, that we might learne to goe farre from them, least companye shoulde wrappe vsus in the same destruction. And Christ is not therfore anye lesse to be beloued, for that he rising, many fall downe: for the sauour of the Gospell ceaseth not to be pleasant and acceptable to God, although i… be deadly to the wicked worlde.

If anye manne demaunde howe Christe canne be an occasion of falling to the vnbeleeuers, which nowe are destroyed withoute hym: The aunsweare is easie: they pearish twice that wilfully depriue themselues of that saluation offered them from God.

Therefore the fall signifieth a double punishment whyche remaineth for all vnbeleeuers, after that wittingly and willingly they hauehave striuen with God.

p. 92And rising again…. To the former clause this comfort is opposed, that it might mitigate the matter odious to our sense: for this is sorowfull to be heard, if nothing else were added, but that Christe shoulde bee a stone of offence, which through his hardnesse should breake and rend in peeces a great number of men. Therefore the Scripture calleth vsus backe to his other office, that the saluation of men hath the foundation in him, as Isaias 8. 13. also speaketh: Sanctifie the Lord of hoastes, let him be your feare, and he shall be vntounto you as a Sanctuary, or a defensed tower. And Peter speaketh more plainly: to whome yee come as vntounto a liuing stone disalowed of menne, but chosen of God and precious: and yee as liuely stones are built, 1. Pet. 2. 4. for so it is contained in the scripture: Beholde I putte in Sion a chiefe corner stone, prooued, electe and precious, and he that beleeueth therein shal not be ashamed, vntounto you: therfore which beleeue it is precious, but to them whiche beleeue not, the stone whiche the builders disalowed. &c. Therefore least this title wherein Christ is called the stone of offence, should make vsus afraid of Christ, he presently on the contrary side affirmeth, that hee is also called the corner stone, whereby the faith of all the godly is sustained: nay, he woulde put vsus in minde; that that is but accidentall, and that this is naturall and proper. Furthermore, it is woorthy to be noted, that Christ is not called the stay or proppe of the godly, but the rising, for the estate of men is not suche, as it were expedient for them to remaine in the same, therefore it behoueth them first to rise from death, before they can begin to liue.

35. Through thy soule. This admonition auailed to the confirming of the minde of the holy virgin, least shee should be throwne downe wyth sorow, when the time for those bitter conflictes were come whiche shee shoulde passe through. But although her faith was shaken and troubled with diuers temptations, yet the most bitter strife she had, was with the crosse, wherby Christ seemed as one vtterly extinguished. And although shee was neuer swalowed vppe of sorowe, yet her brest was not so stonie, but that it was greuously wounded, for the constancie of the Saints doeth muche differre from vnsensiblenesse. That the thoughts of many hearts may be opened. Some ioyne this sentence with that clause whiche goeth somewhat before, that Christ was appoynted for the fall. &c. and they include in a parenthesis, that which we last expounded of the sword, but in my iudgement it were better to referre it to the whole sentence. And that woorde That, is not heere properlye a causall, but onelye noteth a clause folowing: for when the lighte of the Gospell shineth, and then persecutions arise, with all are the affections of the heart opened whiche before were hid: for suche are the cloakes of mannes dissimulation, that without Christ they are easily hidde. But Christ throughe his light wipeth awaye all their fained excuses, and laieth their hypocrisie naked. Therefore this office of righte is attributed vntounto him, that he layeth open the secrea…s of the heart: but where the crosse foloweth the doctrine, he searcheth the hearts more to the quicke. For they which in outward profession doe embrace Christe, they abhorre from suffering the crosse: and because they see the Churche subiecte to diuers troubles, they easily forsake their standing.

36. There was a Pr…phetesse one An…. Luke only maketh mētion of two, by whom Christ was receiued, and that for this purpose, that we might p. 93learne to preferre that which is of God, before all the worlde, though it be but small. The Scribes and the priestes had then great renowne. But seeing that the spirite of God remained vponupon Simeon and Anna, wherof the Priestes were vtterly destitute, these two only deserue more reuerence, then the whole company of them, which are onelyonly lift vp in pride with vaine titles: for this cause is the age of Anna expressed, and shee adorned with the title of a Prophetesse. Thirdly, there is noted a notable testimonie of her godly holinesse of life. For these are the things whiche by right gette authoritie and estimation. And truely the disguised renowne and vaine pompe deceiueth none other, but them which for the vanitie of their witte, are addicted to fantasticall deceits. It is sayde that shee liued. 7. yeares with her husband from her virginitie, that we might know that shee was a widow euen in the flower of her age: for being a yong maide she was maried, and shortly after she lost her husband. And by this circumstance, that shee abstained from a seconde mariage, hauing as yet a lustie body, encreaseth the praise of her chastitie: yet that whych foloweth may be expounded two waies, that she was a widowe almoste of foure score and foure yeares: that is, that there was so much time passed in her widowhoode, or that shee had liued so long. If thou accomptest foure score and foure from her widowhoode, it must folow that she was aboue a hundred yeare old, but I leaue this indifferent. And that the spirite of prophecie did as yet shine in some fewe, the doctrine of lawe and the Iewish religion was as it were by these signes approoued, vntill Christ should come: for that it was necessary in suche a vaste wastnesse of religion, that the electe of God, should be staid with these helpes, least they should fall away.

37. Shee went not out of the Temple. It is an hyperbolical kind of speach, yet the sence of it is plaine, that Anna was almoste continuallye in the Temple. Luke addeth that shee worshipped God with fastings & continuall prayers, whereof we gather that she frequented not the temple, as if with this bare going thither shee woulde discharge her duetie, but also that shee vsed other exercises of godlinesse. But it is woorthy to be noted, that one and the same rule is not: heere prescibed to all: neyther ought these things be drawen into a generall example, whiche are heere praised in this widowe woman, for it behooueth vsus wisely to discerne what appertaineth to eueryevery mannes calling: for foolish emulation hathe filled the worlde with Apes, while superstitious menne doe more greedily then wisely snatche vntounto themselues, whatsoeuer they heare praised in the Saintes, as thoughe that as there are distincte degrees of orders, so there were not also a choise to be had of woorkes, that eueryevery one mighte answere to his seuerall calling. That whiche is heere spoken of Anna, Paule doth especially restraine to widowes, therefore maryed folkes shal doe very preposterously, if they shoulde frame their life after an vnlike example: yet there rēmaineth a doubte, that Luke seemeth to establish part of the worship of God in fastings. But it is to be noted, that of those workes which belong to the worshippe of God, some are required simply, and (as they saye) are necessarye of themselues, and there are others which are to be referred to this end, that they might serue those former. Praiers doe properly appertaine to the worshippe of God: and fasting is an inferiour aide, which is no otherwise approued of God, but as it helpeth p. 94the endeuor and zeale of praying: for the rule is to be holden, that the offices of men are to be esteemed by the right and lawfull end. The distinction also is to be holde, that god is directly worshipped with praiers and not with fastings, but in consideration of that which foloweth. And it is not to be doubted but this holy woman vsed her fastinges, to lament for the calamitie of the Church that then was.

38. Confessed likewise. Luke commendeth the holy melodie, which resounded in the tounges of Simeon and Anna, that the faithfull mighte mutually exhort themselues with one mouth to sing the praises of God, and that some should likewise aunsweare others. VVhen he sayeth that Anna spake vntounto all that looked for the redemption, hee againe noteth the small number of the godly: for the chiefe head or foūdation of faith was put in this expectation, and it appeareth that there were but fewe which nourished the same in their mindes.

39. They retourned into Galile. I doe easily graunte that the iourney into Egypte was betweene these. And that which Luke sayeth that they dwelt in their owne citie Nazareth, was in order of time after the flight into Egypt, which Mathew reporteth. Furthermore, if it be not absurde to hauehave that omitted by one Euangelist, whiche is declared by an other, there is also no let, but that we may say that Luke cutting off that time, whereof he had appoynted to make no mention, passed ouer to the hystorie folowing: but yet I assent not to their comment which faine that Ioseph & Mary after they had performed the sacrifice of purgation, retourned to Bethlehem, that they might dwell there. For they foolishly imagine that Ioseph had a dwelling place there, where hee was so vnknowen, that he coulde not finde a place to remaine in as a guest. Neyther doeth Luke vnaduisedly call Nazareth as well his citie as Maryes, whereby we gather that hee neuer dwelt in Bethlehem, althoughe hee sprange or rise from thence. But of the order of times I will presently speake more fully.

13. After their departure. Howe many daies there were betweene the departure of the wise men, and vntil the time that Ioseph was commanded to flee into Egypte it is vnknowen, neither is it anye great matter: but that it is probable that the Lord spared Marie vntil she were strong out of her childebedde, that shee might be able to take her iourney. And this was the woonderfull counsell of God, that he woulde preserue his Sonne by flight: and it is not to be doubted but that the minde of Ioseph was shaken with daungerous temptations, when as there was no hope shewed him but onelyonly by flighte: for in flight there was no token of the helpe of God, then it was very vnlikely that he which should be the sauiour of all men could not be preserued but by the aid of a mortal man. But the Lord held this moderatiō in preseruing his sonne, that he might shewe some signes of his heauenly power, & yet he shewed not the same so euidently, but that it shoulde lie hidde vnderunder a forme of infirmitie; for as yet the time was not come that Christ shoulde be openly glorified. It is an euident shewe of the Deitie, in that the Aungell foretelleth a matter hid and vnknowen to men: and it appertaineth to the infirmitie of the flesh, whereunto Christe was become subiecte, in that he commaundeth to defend the life of the childe by flight and banishment: but heereby we are taught that God doth not alwaies preserue his children by one meane, but nowe he sheweth his power gloriously, and nowe againe he sheweth some litle sparkes of the same from vnderunder obscure couerings or shadowes. Nowe this wonderfull maner of preseruing the sonne of God vnderunder the crosse, doeth teach that we do wickedly, which do prescribe a certaine way to God. Therefore let vsus suffer our saluation to be furthered of him by diuers meanes, neither let vsus refuse to be humbled, that thereby he may the better shewe foorth his glorie. But especially we must not flee the crosse, wherewith hee exercised his sonne euen from his first infancie. Furthermore, this flight is a parte of the foolishnesse of the crosse, but whyche excelleth all the wisedome of the worlde. That the sauiour of Iudea might come forth in his time, he is enforced to flee out of the same, and Egypt nourisheth him, from whence neuer anye thynge came before, but that whiche was deadlye to the Churche of God.

VVho is not amazed at this so sodaine a woorke of God? Againe, hereof gather the certaintie of the dreame, in that Ioseph presently obeieth the commaundement of the Aungell▪ for his readinesse to obey, doth plainely shewe that he doubted not, but that he hadde God for the authour of his flight which hee was about to take. Yet this maye seeme to rise vponupon distrust, because that he hasteth so speedily, for this fleeing also in the night cannot be without feare: but the excuse is easie. He sawe that the meanes whiche God had ordained for their preseruation, was very meane and base, therefore hee gathereth that it is lawfull for hym fearefullye to flye in the nyghte, as vse is in extreeme daungers, p. 96so it behooueth vsus alwaies to moderate oure feare at the warninges of God, to the which if the Lord consent, it shall not be against our faithe. Be there till I bring thee woorde. By these wordes the Aungell declareth that God hath a care of the life of the childe, yea euen for the time that is to come, and Ioseph had neede of this confirmation, that he mighte be certainly perswaded that God woulde not onelyonly be a guide to him in thys iourney, but also that he woulde be a continual keeper of him in banishment. And by this meanes the Lorde woulde stay many cares whyche might trouble the minde of the godly man, that he might remaine quiet in Egypt: for otherwise no moment of time should hauehave passed without diuers torments, when as he shoulde discerne and see himselfe depriued, not only of the enheritaunce promised of God to all the Sainctes, but of the temple, the sacrifice, the publike profession of the faith, and shoulde remaine amōgst the most wicked enemies of God, and in a depe whirlpoole of superstitions. He caried with him in the person of the infante, what good things soeuer the fathers hoped for, or that the Lorde had promised them: but because hee had not as yet profited so muche in the faith and knowledge of Christ, hee had neede to be vpholden with this commaundement: Be there vntill I bring thee worde, least that it should be troublesome to him to languish amongst the Egyptians, banished out of his countrey.

15. Out of Egypt hauehave I called my sonne. Because that Mathew sayeth that the prophesie was fulfilled, many hauehave thought that the Prophet meant nothing but that which is expressed, and they imagined this sence to thē selues, that the Iewes doe foolishly, while they resist and endeuoure to oppresse the Sonne of God, because the Father will call him oute of Egypte. And in this maner doe they wickedly wrest the woordes of the prophet, whose purpose is to make the Iewes guiltie of vnthankefulnes, which from their first infancy and beginning, hauehave found God a louing and a bountifull father, yet they foorthwith prouoke him wyth newe sinnes. Therefore lette this be out of controuersie, that this place oughte not to be restrained to Christe: neither yet is it wrested by Mathewe, but aptly applied to the present purpose. Thus ought the woordes of the Prophet be vnderstoode, when Israel was but a childe I broughte hym out of that miserable captiuitie wherein he was drowned. Firste he was like to one dead, and Egypt was to him in stead of a graue, & I brought him from thence, as one brought out of the graue, and did bring him into the light of life. And the Lord sayeth so for good cause, for that deliueraunce was a certaine birth of the people, for then were the tables of adoption made openly, when as by the lawe proclaimed, hee was receyued into the charge of God, a priestly kingdom, and a holy nation, when as he was separate from all other people: to be short, when as the Lorde erected a tabernacle to himselfe, that he might dwel in the midst of him. So that then the woordes of the Prophet are of this force, as if he should hauehave sayde, the people were pulled out of Egypte no otherwise, then as out of the deepe swalowe of death. Nowe the redemption broughte by Christe, what was it else then a resurrection from death, and the beginning of a new life: for then was the light of saluation almoste extinguished, when as God in the person of Christ, begate againe the Church vntounto himselfe. Then in her head came the Churche out of Egypte, euen as p. 97the whole body was broughte from thence before. And this Analogie causeth, that it seemeth not absurd, that Christ shoulde passe some time of his childehode in Egypt. But rather so muche more glorious was the grace and power of God, and his wonderful counsel did so much more shine foorth, because that light came out of darknesse, and life from out of the helles: for otherwise the reason of flesh might be amazed, namely that the redemer should come out of Egypt. Mathewe therefore declareth that it is no newe or straunge thinge, that God shoulde call hys sonne from thence. And this rather auaileth for the confirmation of our faith, that as in times past, so nowe againe the Church of God shoulde come out of Egypt. In this was the diuersity, that in times past the whole people were shut vp in the prison of Egypt: but in the seconde redemption, only the heade of the Church lay hid there, but caried included in him the saluation and life of all men.

16. Then Herode seeing. Mathew speaketh of the iudgement and opinion of Herode, who thoughte himselfe deceiued by the wisemen, because they would not be the ministers of his crueltie. He rather was taken in his owne subtilety, who vnfaithfully had fained, that he also was mineded to worship the newe king. But there is no mention made of this hystorie in Iosephus. Only Macrobius in his second booke Saturnaliorum, reporting the iestes and mery sporting sayings of Augustus, sayth when he heard that at the commandement of Herode, the children in Syria vnderunder two yeare olde were slaine, and in that sturre his owne sonne was also slaine: I had rather (said he) be Herodes hogge then his sonne. But lette the authoritie of one Mathew aboundantly satisfie vsus. This offence so famous ought not to hauehave bene omitted of Iosephus. Yet it is no maruel that he sayeth nothing of the infants, who very lightly & obscurely toucheth as detestable an example of crueltie, that almoste at the same time he slew all the iudges, which they called Sanhedrim, least there might remaine any remnant at all of the stock of Dauid. And I doubt not, but that by the same feare he was driuen to bothe these murthers. Yet there is a question mooued of the time: for when Mathewe sayeth that they were slaine which were two yere old and yonger, according to the time he had searched out of the wise men: whereof it maye be gathered that Christ was about that age, or at the least that he was not farre from the poynt of 2. yeare olde. Some drawe this further then so, affirming that Christ was almost at that age at that time that the wisemen came: but I denie that the one of these may be gathered by the other. Howe fearfull Herode then was, when the rumour was spred among the common people of the new born king we hauehave sene a litle before, and seeing that feare thē staied him that he durst not send some priuie traitour to search out the cause, there is no cause why we should maruell that he was for a time restrained from so odious and so cruell a slaughter: especially sith the late report of the comming of the wise mē was as yet fresh & new. And certainly the coniecture is probable, that he deferred the execution of that villanous offēce which he had in his mind, vntil he saw occasion, and it may be that the iudges were first slaine of him, that the people being without their captaines, he might without cōtrolment compel them to beare any thing. Wherby it may be gathered that they vse a friuolous argument, which say that Christ was two yere olde when he was worshipped p. 98of the wise men, because that according to the time wherein the starre appeared, Herode slewe the children of two yeare olde and somewhat vnderunder, and foolishly they take it as graunted, that the starre appeared not vntill the virgine was deliuered. But it is much more likely to be true, that they were warned before, and that they tooke their iourney about the natiuitie of Christ, that they might finde & see the infant new borne in his swathling bandes, or in his mothers lappe. And that aboue the rest is a childish deuice, that they came out of some vnknown countrey, and as it were oute of an other worlde, so that they hadde almoste spent two yeres in their iourney. Furthermore, those things which Osiander bringeth, are rather to be laughed at, then neede any confutation. But in this text of the hystorie whiche I propose, there is no inconuenience, that the wise mē came before the time of her childbed was passed ouer, and they soughte a kinge whiche was borne, and not one whiche was nowe two yeare olde, and that Ioseph (they being retourned into their countrey) fled away by night, but yet in passage of his iourney hee executed at Ierusalem that duetye of religion whiche by the lawe of the Lord was prescribed: (And coulde hee in so populous a citie, whereunto there was a continuall concourse of people out of al places, be safe from daunger)? that when he was gone into Egypte, Herode carefully considered of his daunger, and at the lengthe the boyle of his crueltie brake, which he had nourished within him aboue a yeare and a halfe: for that aduerbe Then, doeth not alwaies signifie a continuaunce of time in the scripture, but is often vsed where there is a long distance of things.

18. In Rama was a voyce. It is certaine that the Prophet describeth the destruction of the tribe of Beniamin, whiche came to passe in his tyme, for he had fortold the cutting off of the tribe of Iuda, wherunto the half tribe of Beniamin was annexed. Hee ascribeth the mourning to Rachel which was dead, by the figure prosopopaia, which auaileth much to the mouing of affections. But Ieremias bringeth not in these Rethoricall coulers, only for the setting forth of his oration, but because the hardnes & sluggishnesse of the liuing could not otherwise be corrected, then by calling the dead after a sort out of their graues to lament for the vengeāce of God, which they that liue, vse for the moste parte to hauehave in derision. And sith that prophesie of the prophet was fulfilled at that time; Mathew doth not vnderstande it, as if it were there foretolde what Herode should do: But that at the comming of Christ that lamentation shoulde be renewed, which the Beniamites had vsed many yeares before, and so he wold mete with an offence, which might trouble & shake the minds of the godly: namely, that no saluation was to be hoped for from hym, for whose sake these infants were slaine assoone as he was borne. Naye, this seemed to be an vntowarde and vnhappie prophesie, that the birth of Christe shoulde kindle a greater flame of cruelty, then was woont to burne in moste seuere warres with enemies. And as the prophet promiseth a restoring, where a nation was cut vp euen from the very infantes: so Mathewe declareth, that that destruction shall not hinder, but that Christ shall shortly after appeare as a redemer of all the people: for wee know that all that chapter is filled with most sweete consolations. And after that funeral complaint, there presently foloweth, refraine thy voice from weping, & thine eyes from teares, for thy worke shalbe rewarded, p. 99and there is hope in thine ende. Therefore this similitude is there of that former destruction executed vppon the tribe of Beniamin with this second, that both of them was a signe of saluation that should be restored.

19. VVhen Herode was dead. In these words is the cōstancy of the faith of Ioseph shewed, in that he remained in Egypt, vntill he was againe by the cōmandement of God called backe into his coūtrey: wherby we see that the Lord neuer forsaketh his, but that he helpeth them in time cōueniēt. But it is probable that Ioseph presently after the death of Herod returned out of Egypt, before that Aug. Caesar by his decre had apoynted Archelaus ruler of Iudea: for by his fathers wil he was apoynted to succede in the kingdō, yet he abstained frō the name of a king, being admonished that this depended vpō the wil & apoyntment of Caesar, yet he gouerned al things, then he went to Rome & got the same cōfirmed: only the name of a king was denied him, vntil by dedes he should deserue the same. But Philip was gouernour of Galile, a man of a soft wit, & almost like to a priuate man. Therfore Ioseph by the aduise of the Angel, went into his Countrey, because that there was lesse daunger vnderunder a Prince not geuē to bloud, which louingly nourished his subiects. Also the purpose of God is alwayes to be had in memorie, in that he kept his sonne alwayes from the beginninge vnderunder the exercises of the crosse, because that this was the way whereby he shoulde redeme the Church: and for that cause tooke he vponupon him our infirmities, and was subiecte to daungers, and endaungered with feares, that by his deuine power he deliuering the Church from them, he might geue it euerlasting peace: VVherfore his daunger was our safetie, and his feare our assuraunce, not that he then coulde be afraide by reason of his age, but because that through the feare of Ioseph and Marye hee was caried hither and thither, it might be worthely sayde, that our feares were layed vppon him, that he might obtaine a peaceable assurance for vsus.

23. That hee shoulde bee called a Nazarite. Mathewe doeth not deriue a Nazarite of Nazareth, as if that this were the proper and certaine Etimologie, but it is onelyonly an allusion. But n…ir signifieth one holye and p. 100consecrate to God, of Nezar, which is to separate, and the Hebrewes call Nezer a flower. But it is not to be doubted but that Mathewe considered the former sence: For we neuer read that the Nazarites were called flourishing: but such as were consecrat to the Lord, according to the prescription of the law, which is in the booke of Numbers, chap. 6. 4. Therfore this is the meaning. Although that Ioseph was driuen by feare into a corner of Galile: yet God had a farther purpose in his counsell, and thereby was the citie of Nazareth ordayned for him to dwell in, that he might worthily beare the name of a Nazarite. But it is demaunded by whiche of the Prophets this name was giuen to Christe, sith in no place there remaineth any such testimonie. To some it seemeth sufficient, that the scripture doth oft call him holy, but this is too cold an answear. For Mathew, as we see, doth stand vponupon the word, and hath respect vntounto the olde Nazarites, who had a peculyer kinde of holynesse: as if hee shoulde say, that it was meete that that should be fulfilled in the person of christ, that was then shadowed in the Nazarites, who were as the firste fruites chosen vntounto GOD. Yet it remayneth to searche where the Prophetes say, that this name was giuen to Christ. Chrysostome because he cannot vndo the knotte, cutteth it thus: saying, that manye of the bookes of the Prophetes are lost. But that aunswere hath no colour in it: for although the Lord, that he might punish the sluggishnes of the olde people tooke from them some part of the scripture, or cutte away some part that was not so necessary: yet since the comming of Christ nothing was lost. And very vnlearnedly is that place of Iosephus brought for this purpose, wher he saith, that there were two bookes left by Ezechiell. For that which Ezechiel prophecieth of a new Temple and of a kingdom, is euidently distinguished from the former prophesies, & maketh, as it were a new volume If that at this day we hauehave al those bookes of Scripture remayning and safe, which were extant in Matthewes time, it is necessary that this testimonie of the Prophet, which hee citeth shoulde be founde in some place.

But amongst them all, in my iudgement, Bucers opinion is most right, who thinketh that the place out of the booke of Iudges, chap. 13. 5. is heere noted. And there is mention made of Sampson, but because that Samson is not called a redeemer of the people, but as he was a figure of Christ, and the deliueraunce brought by his hand and ministerie, was a certaine token shadowing that full saluation, which at the length should be brought vntounto the world by the sonne of God. VVhatsoeuer the scripture speaketh of Sampson in good parte, is rightlye referred to Christe. If any desire to hauehave it plainer, Christe was the principall example, but Sampson was an inferiour shadowe or figure of him: therefore when he was cloathed with the persone of the redeemer, we must know that none of those praises wherewith that excellent and diuine office was adorned, doeth so properlye belonge to him as to Christe: for the fathers tasted that grace of redemption, which throughe Christe is geuen vsus to comprehend at the full. That Mathewe placeth this woorde Prophets in the plurall number, the answeare is easie, because that booke of the Iudges was composed by diuers Prophetes. Yet I thinke, that that whiche is heere sette downe of the Prophets doeth reache farther. For Ioseph (who was a temporall preseruer of the Church, & many wayes p. 101bare a figure of Christe, or was rather a liuely image of him) was called the Nazarite of his brethren, Gen. 49. 26. and Deuter. 33. 16. Therefore God woulde that the excellent dignitie, whereof hee had made a shewe in Ioseph, shoulde shine in Sampson, and he gaue him the name of a Nazarite, that the faithfull beinge instructed with these small beginninges, mighte more diligently looke for their redeemer whiche was to come, who was to be separate from al, that he might be the first born amongst many brethren.

40. And the childe grewe. Mathew goeth presently from the infancie of Christ to his manifestation. Luke heere reporteth one thing at the least worthy to be remembred: that is, that Christ in the midst of his youthe gaue a shew of his office to come, or at the least by this one exercise in his childehoode, he would shewe what he should be hereafter. And first hee sayeth that he grew and waxed strong in spirite: by which woordes he declareth that the giftes of his minde did encrease also together with his age. VVherby we gather that these profitings or encreasings are referred to his humane nature, for nothing can be added more to his Godhead. Yet it is demaunded whether he did not excell in all fulnesse of spiritual gifts presently after that he was conceiued in the wombe of his mother, for it seemeth to be absurd that any thing should be wanting to perfection in the sonne of God. Yet the answere is easie, if it derogateth nothing from his glory, that he was altogether humbled & laid lowe: then there can be no incōueniēce to him in this, that as his wil was to grow in body, so also to profite in mind for our sake. And certainly, when the apostle teacheth the He. 4. 15. that he was like vntounto vsus in all things excepting p. 102sin, without doubt he also comprehendeth this, that his soul was subiect to ignorance. This is the only difference betwene vsus & him, that those infirmities which of necessitie are tied to vsus, he toke vponupon him frely and of his owne will. Therfore Christ for the reason and estate of his age according to his humane nature, encreased in the free giftes of the spirite, that out of his fulnesse he might imparte to vsus, because we receiue grace out of his grace. Some which are too fearful, restrain that which is sayd heere to an outward shewe, and expounde it, that Christ seemed to profite as though in deede he encreased not in any new vnderstanding. But the words soūd otherwise, and this error is yet more plainly confuted, when as shortlye after Luke addeth. The childe profited in age and wisedome with God and men. For it is not lawfull to imagine that there lay hid in Christ any vnderstandinge, whiche in successe of time appeared vntounto God. And it is not to be doubted but that the counsel of God was plainly to expresse howe truely and perfectly Christ embraced al partes of a brotherly vniting with men, when he toke vponupon him our flesh. Neither doe wee by this meanes imagine him to be two: for although there was one person of God and man, yet it foloweth not that what soeuer was proper to the Deitie, should be attributed to the humane nature: But for asmuch as it was necessary for our saluation, the sonne of God kept his diuine power hidde. And that which Ireneus sayth, his Deitie resting, he suffered his passion, I do not only interpreat it of his corporal death: but also of that incredible sorow and vexation of the soule, who vttered this complaint vntounto him: my God why hast thou forsaken me? In summe, except a man should deny Christ to be made very man, let him not be ashamed also to confesse that he willingly tooke vppon him all those things which cannot be separate from our humane nature. And it is foolishly obiected that ignorance coulde not light vponupon Christ, because it was the punishment of sinne, for the fame may be saide also of death: but rather the scripture affirmeth that hee fulfilled the office of a mediator, because that what punishments soeuer we had deserued, he toke from vsus & laid vponupon himselfe. Furthermore they do very grosely and ignorantly, in that they make ignorance a punishment of sinne: for it cannot be thoughte, that Adam when he was yet sound, knewal things. Neither do the Angels beare the punishment of sinne, whē they are ignorant of any thing. Some conclude more subtilly, that there was no ignorance in Christ, because that ignorance is a fault. But these also doe take very euil a false & a vaine principle: for otherwise it were necessarye for the Angelles to be like to God, that they might be without fault. Blindnesse or ignorance of a mans minde is a fault, and is worthely accompted as a parte of originall sinne: but here is no other ignoraunce attributed to Christe, then suche as may be in a manne pure from all spot of sinne. But when Luke sayeth that he waxed strong in spirite, and was filled with wisedom, he meaneth whatsoeuer wisedome is in men, and dailye groweth in them, that it floweth out of this only fountaine, that is from the spirit of God. That speache which foloweth (the grace of God was with him) is more generall, for it comprehendeth what excellencie soeuer was in him.

41. Nowe his parentes went eueryevery yeare▪ Heere is the godlinesse of Marye and Ioseph praysed, because that they diligently exercised themselues in the outwarde woorshippe of God. And they tooke not this yerely iourney p. 103vppon them rashly, but by the commaundement of God: for in that the lawe onelyonly commaundeth the males, that they should present themselues in the fight of God, it doeth not wholely exclude women, but by permission spareth them. And by this note is pure religion discerned from vaine and wicked superstitions, for that shee keepeth her selfe in obedience to God, and the commaundement of his lawe: but the other wander after their owne fansie beside the woorde of God, wythout any certain rule▪ And although the worship of the temple was infected with many corruptions, and the priesthoode saleable, and the doctrine fi…led with many errours: yet because that the ceremonies of the lawe did as yet flourish there, and they keepe the outward rite of sacrificing, as was appoynted in the lawe, it behooued the faithfull to testifie their faith by suche exercises. But the name of father is after the common opinion of men, improperly geuen vntounto Ioseph.

44. That hee hadde beene in the companie. It appeareth by diuers places of the Scripture, that they which came on the feaste daies to the Temple to woorshippe, did vse to make their iourney in greate companyes. VVherefore it is no maruaile if that Ioseph and Marye were not so carefull for the childe the first daye. But after they shewe that they were not carelesse, neyther throughe slouth nor negligence.

46. Sittinge in the middest of the Doctours. There must needes shine some beames of Gods glorye openlye in the childe, that hee was allowed to sitte by those proude menne. And althoughe it be probable that hee sate in some lower seate, rather then in the place of the Doctours: yet these proude disdainfull menne woulde neuer hauehave geuen him the hearinge in the publike assemblye, excepte that some diuine power hadde compelled them, therefore this was but as a signe of his callinge, whose full time was not yet come. And therefore hee gaue them this onelyonly taste, which presently menne had forgotten, but that Marye kepte it laid vppe in her heart, that afterwardes shee myghte bringe the same from thence with other treasures for the common vse of the godlye. And these two thinges are to be noted, that all menne meruailed, because that they accompted it as a woonder, that a childe shoulde frame his questions so aptly and fittely. Againe in hearing and demaunding, Christe hymselfe rather played the parte of a scholler then of a maister. Because that as yet hee was not called of hys Father, that hee mighte professe hymselfe a publike Doctour of the Churche, hee doeth onelyonly moue questions modestly to the Doctours. Yet it is not to be doubted, but that by this exercise he nowe began to reproue their corrupt maner of teaching for that whiche Luke addeth after of answeares, I interpreat to be vsed after the Hebrew maner, for any woorde or speache.

48. His mother sayd. In my iudgement they are deceiued which thinke that the holy virgine sayde so as boasting of her authoritie. But it may be that shee hauing him aside, and no witnesses being by, she beganne at the lengthe to expostulate with her sonne, after that he was come from the assemblie. Howe soeuer the matter was, shee was not caried awaye wyth ambition, but because of her three daies sorowe, shee vttered this complaint vntounto him: yet that she expostulateth as if she was vniustly iniuried, doth plainly declare how ready we are by nature, hauing no regard of God, to defend our owne righte. This holy virgine had rather hauehave died a hundred times then of sette purpose of minde shee woulde prefer her selfe before GOD: but while shee cockereth her motherly sorowe, through inconsideration, shee slideth into that fault. And truely by this example we are admonished to suspect all the affections of the flesh, and howe needefull it is for vsus to take heede, least that wee holde oure righte further then is conuenient, and being addicted to our selues, we shoulde defraude God of his honour.

49. Knew ye not. Christe reprehendeth his mother woorthely, yet hee doeth the same sparingly & gently. The summe is, that the duetie which he oweth to God his father, is farre to be preferred before all obedience to menne. Therefore those earthly parentes doe ill, which sorowe that they are neglected in respecte of God. And hereof is a generall doctrine to be gathered. VVhat soeuer is due vntounto menne, ought to be subiecte to the first table of the lawe, that the power of God may remaine vntouched. So obedience is to be geuen to Kings, to Parents, and to maisters: but no otherwise then vnderunder the power of God: that is, that nothing be taken or pulled from God for mannes cause: neither is oure obedience then broken towardes menne, when as there is an especiall regarde had of God. About my fathers businesse. By this woorde hee declareth that hee hathe somewhat greater then manne. Hee also declareth the principall ende whye hee was sent into the worlde: namely, that he mighte fulfill that office enioyned him of his heauenly father. But it is maruell that Ioseph and Marie vnderstoode not this aunsweare, who had ben taught by manye testimonies that Iesus was the sonne of God, I aunsweare: Thoughe they were not altogether ignoraunte of the heauenlye stocke of Christe, yet they vnderstoode not in eueryevery poynte that he was occupied in fulfilling the commaundements of the father, because that as yet his calling was not euidently made knowen vntounto them. But in that Marye keepeth in her heart those thinges, whiche as yet shee conceiueth not in the vnderstanding of her minde, lette vsus learne reuerently to take, and (as seede conceiued in the earth is nourished) to laye vppe in our mindes those mysteries of God, which as yet excell the capacitie of our minde.

51. He was subiect to them. This humblenes in that the Lord & head of p. 105Angelles willingly made himselfe subiect to mortal creatures, did Christ take vponupon him for our saluatiō. For so had the counsel of god determined, that for a time he should be hidde vnderunder the name of Ioseph, as vnderunder a shadow. And though no necessitie enforced Christ to this subiection, but that he might hauehave exempted himselfe from the same: yet beecause that vppon this condition he had taken the nature of man vppon him, that he might be subiect to his parentes, and withal, he tooke vponupon him the person of a man and of a seruaunt, as concerning the office of a redeemer, this was his lawfull condition; so that it becommeth eueryevery one of vsus more willingly to beare that yoake, that shall be laid vppon vsus of the Lord.

Although that is parte of the Gospell which we hauehave set downe beefore out of Matthew and Luke, yet it is not without a cause that Marke p. 106accompteth the beginning of the Gospell at the preaching of Iohn Baptist. For as it is recorded in the first of Iohn, that then the lawe and the Prophetes were ended. The law and the Prophets to Iohn, and since the kingdome of God, Luke. 16. 16. And to this very aptly agreeth the testimonie of Malachy, which hee alleageth. The Lorde that hee might the more incēse the mindes of men to the desire of the promised saluation, had ordayned for a time, that the people shoulde bee without new prophesies, and wee know that Malachy was the last of the lawefull and certaine Prophetes. Also least the hungrye Iewes should in the meane while faynt, he exhorteth them that they shoulde keepe themselues vnderunder the lawe of Moses, vntill the promised redemption should appeare. And he maketh mention of the lawe onelyonly, because that the doctrine of the Prophets doth differ nothing from the same: but it was only an Appendix & more ful exposition, that the whole manner of gouerninge the Church might depend vppon the lawe. And it is no new or vnaccustomed matter in the scripture, to comprehende the prophesies vnderunder the name of the law: because that al of thē were referred to them, as to their fountaine and principall poynt. And the Gospell was not an inferiour addition to the lawe, but a new manner of teaching, which abrogateth that first. Malachy also discerning a double estate of the Churche, appoynteth the one vnderunder the law, and beginneth the other vnderunder the gospell. For it is not to be doubted but that he meaneth Iohn Baptist, whē he saith: Behold, I wil send my messēger: because (as it is now said) here is an expresse distinction made betweene the law, and the new order & estate of the Church, which was to be in the same roome. In the same sence he had sayde a litle before (that which is cited by Marke: for the places are very like) Behold I send Elyas the Prophet to you, before that great day of the Lord shal come. Also, behold I send my messenger, who shall make cleane the way before me, then shall the Gouernour, whom ye seeke, come to his temple. Because that he promiseth in both these places a better estate of the Church, then was vnderunder the Gospell, without doubt the beginning of the Gospell is thereby noted. And before the Lord should come forth to restore the Church, it is sayd that a forewarner and cryer should come before him, who should declare that hee was at hande: whereby wee gather the abrogation of the law and the beeginning of the Gospell, properly to be set in the preaching of Iohn. But sith Iohn declareth that Christ was cloathed with flesh, both his natiuitie, and the whole historie of his appearance is contained vnderunder the gospell.

But here Marke declareth when the Gospell beganne to be published, wherefore hee dooth not without cause beginne at Iohn, who was the first minister of the same. And for this cause was it the will of the heauenly father to bury, as it were in silence, the life of his sonne, vntill the tyme of his full reuelation shoulde come. Neyther was it doone without the determinate prouidence of God, that the Euangelists should passe by that whole time, that Christ lyued priuately at home: & should by and by passe from his firste infancye to the thyrtie yeere of his age, wherein he endued with the estate of a publike person, is openlye shewed as redeemer to the worlde▪ but that Luke brieflye toucheth about p. 107the twelfe yeere one signe and token what his calling should be. And this especially appertaineth for this cause: first, to know that Christ was very man, and then the sonne of Abraham and of Dauid, which the Iord would testifie vntounto vsus.

The rest which we hauehave set downe of the shepheardes, the wisemen and Simeon, doe appertaine to the proouing of his deitie. And that which Luke declareth of Iohn and his father Zacharyas, was as a preface to the Gospell. There is no absurditie in chaunging the person in the wordes of Malachy. Thus God speaketh by the Prophet: I send my messenger, and he shall prepare the way before me. But by Marke the father is brought in speaking to the sonne. But wee see that Marke had no other purpose, then that he might more fully declare the minde of the Prophet.

Marke giueth Christe the title of the sonne of God, whom the other Euangelists witnessed to be borne of the seede of Abraham and of Dauid, that he might also be the sonne of man. But Marke thereby declareth that no redemption can be hoped for, but from the sonne of God.

MAT. 3. 1. In those dayes. LVKE 3. 1. In the fifteenth yeere. It cannot be gathered oute of Mathewe and Marke what age Iohn was of, when hee beganne to come abroade. But Luke declareth euidently that he was then thirtie yeare olde or there about. The olde wryters of the Church declare almost with one consent, that he was borne fifteene yeare before the death of Augustus. His successour Tyberius hadde nowe enioyed the Empire fifteene yeares when the same Iohn began to preach: therefore that time of thirtie yeares which I spake is gathered; whereby it also foloweth, that hee did not long execute the office of a teacher, but that in shorte time hee gaue place vntounto Christe: for Christe as a little after we shall see was also baptized when hee was thirtie yeare olde, and then he was entred to the performance of his office. But when Christ the sonne of righteousnesse, presently folowed Iohn his morning starre, or rather the morning, it is no maruaile if that Iohn vanished away, that Christes onelyonly glory might be the more manifest. LV. Pontius-Pilate. It is probable that this was the seconde yeare of Pilate. For after that Tiberius hadde obtained the Empire, Iosephus declareth in the eighteenth booke of Antiquities, that hee created Valerius Gratus gouernour of Iudea, placing hym in the roume of Annius Rufus. And this putting one in an others roume, might fall out in the second yere of hys gouernment. The same Iosephus declareth that Valerius was Gouernour of Iudea for the space of eleuen yeares, therefore Pilate hadde holden that prouince aboue two yeare, when Iohn beganne to preache the Gospell. This Herode whome Luke maketh Tetrarche of Galile, was the seconde heire of Herode the Great, who succeeded his father by will: for the gouernment of Iudea was geuen to Archelaus, but when hee was banished by Augustus into Vienna, that portion fell into the handes of the Romanes for a praie.

So Luke heere rehearseth two of Herodes sonnes: namely, Herode Antipas, who was made Tetrarche of Galile, and hadde in possession, Samaria and Peraea, and Philip who was Tetrarch of Trachonitis and Iturea, raigned from the sea of Tiberias of Genesara, to the foote of Libanus, from whence the floude Iordane ariseth▪ p. 106duplicate page p. 107duplicate page

p. 108They vntruely imagine that Lysanias was the sonne of Ptolomeus Mennaeus, who was king of Chalcis, who had bene slain before by Cleopatra, about thirtie yeers before the birth of Christ, as Iosephus declareth in his fifteenth booke of antiquities. Also he could scarsly hauehave bin his nephew, whom the same Iosephus in the first booke of the warre of the Iewes reporteth to hauehave beene the kindler of the parthean war: for then he should hauehave beene aboue three score yeere old. Furthermore, seeing that he stirred the Parthians to warre vnderunder Antigonus, he was of necessitie then growen to the estate of a man. But Ptolomeus Mennaeus died not long after the slaughter of Iulius Caesar, beeing entred into the office of the Triumuir betweene Lepidus, Antonius, and Octauius: as Iosephus witnesseth in the 14. booke, chap. 23. But this nephew of Ptolomeus, was called Lysanias, as his father was, and hee might also leaue a sonne of his owne name. Yet their errour is without question to be reiected, which imagin that Lysanias, who was slaine by Cleopatra shuld liue threescore yere after his death.

The name of Tetrarch is here vsed improperly, as though the whole region should bee deuided into foure partes. But seeing that in the beeginning the countries were deuided into foure partes, and then that other chaunges followed: yet for honors sake the name was stil cōtinued: in the which sense Pliny numbreth seuenteene Tetrarches of one region.

2. VVere the high priestes. It is certaine that two high Priestes togeather at one time neuer occupied the priesthod. Iosephus witnesseth that Caiphas was made high priest by Valerius Gratus, a litle before he went out of the prouince. VVee read nothing In Iosephus, that should be altered by Pilate, in that time that he gouerned Iudea: but when hee was restrained of his aucthoritie, and was commaunded to goe to Rome to aunswere his cause, then at that time Vitellius, the gouernour of Syria dryuing Caiphas out, transposed the priesthood to Ionathas, the sonne of Anani, Antiq. 18. But that Luke nameth two high priests must not so be taken, as if y^t tytle was giuen to them both: but beecause that the one halfe of the honour of the priesthood was in Annas, the high priestes father in law. VVherefore Luke declareth that matters were then so troubled and confounded, that there was then no one true and certaine high priest, but that through ambition and tyrannicall power, that sacred office was torne in sunder.

The word of God came. Before that Luke reporteth, as others doe, that Iohn entred the office of teaching, he saith, that he was called thereunto of God, that his ministerie might beare aucthoritie with it. I see not why the interpreters had rather to translate it vppon Iohn, rather then To Iohn: yet because the sense is not doubtfull, namelye, that this ambassage was layde vp with him, and that the commandement of preaching was giuen vntounto him, I follow the receiued translation. Heereby gather that there are no true teachers, but to whom that office is enioyned of GOD. Neither doth it suffice to hauehave the word of God, except there be also an especiall calling.

That Matthew and Marke make not mention but of a desert, reconcile it with the wordes of Luke thus, Iohn beganne his office of teaching amongst his neighbours with whom hee dwelt, then he spread his p. 109Gospell farther, that it might be knowne in mo places: whereby it came to passe, that in short time his fame spread vntounto Ierusalem. Yet that coast of Iordan might be called desertum, a desert: for it doth not signifie a place not in habited, but a sharpe and hilly countrey, which is occupyed with a lesse resorte of men.

2. Math: Repent. Matthew differeth from the other two Euangelistes in this, that in the person of Iohn he setteth downe the summe of his doctrine, and they set it downe in his owne words. Yet Marke hath more by one word then Luke: for he saith, he came, baptising and preaching the baptisme of repentaunce, but in the matter it selfe the consent is very good: because that all ioyne repentaunce with forgiuenesse of sinnes. For the kingdome of GOD amongst men is nothing els then a restoring to a happy life, and so a true and eternall felycitie. Therefore when Iohn saith, that the kingdome of God is at hand, he meaneth that men, which were estraunged from the righteousnesse of God, and banished the kingdome of heauen, are againe gathered vntounto God, that they might lyue vnderunder his hand. And this doth free adoption and forgiuenes of sinnes worke, whereby hee reconcileth the vnworthy to himselfe. In summe, the kingdome of heauen is nothing else then newnesse of lyfe, wherein God restoreth vsus into the hope of eternall immortalytie. For we being taken out of the bondage of sinne and death, he chalengeth vsus vntounto himselfe, that wee wandring here vponupon earth, might now by fayth possesse that heauenly life: to the Ephesians 1. 4. For although we be like to dead men, yet we know that our lyfe is in safetie, while that it is hidde in Christe. Colloss. 3. Frō hence, as out of a fountaine is the exhortation to repentaunce gathered. And Iohn saieth not repent, and then by this meanes the kingdome of heauen shall appeare: but in the first place he proposeth the grace of GOD, and then hee exhorteth menne that they shoulde repent. VVhereby it is euident, that the mercy of God, whereby he restoreth those that are lost to be the foundation of repentaunce. Neither doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes: for repentaunce, (as some vnwisely imagine) is not placed first, as if it should be the cause of forgiuenesse of sinnes, or that it might preuent God, that hee might beginne to be mercifull vntounto vsus: but men are cōmaunded to repent, that they might receiue the reconcilyation offered them. But as the free louelove of GOD, whereby hee imbraceth miserable men, not imputing their sinnes vntounto them, orderly goeth before; so it is to be noted, that we hauehave forgiuenes of sinnes in Christ: not that God would nourish them through his louelove: but that hee might heale vsus from them. Neyther can any man taste the grace of GOD, except he hate sinne, and be displeased with offēces: but by the definition of repentaunce and fayth it may be fullyer knowne, how vnseperably they are ioyned togeather: therefore in entreating of this doctrine I am the sparer.

But for the better vnderstanding of this present place, it is meete to obserue that the whole Gospell consisteth of two partes: forgiuenesse of sinnes, and repentaunce. And in that Matthew noteth the first parte by the kingdome of heauen, it may thereby be gathered, that there was hostile dissention betweene men and God, and that they were wholy banished out of the kingdome of heauen, vntill that God shoulde againe p. 110receiue them into his fauour. And though Iohn proposing the grace of God, exhorteth menne to repentaunce, yet it is to be noted, that this also i… the gift of God, aswell as the enheritaunce of the kingdom of heauen. For as hee freely forgiueth vsus our sinnes, and by his mercy delyuereth vsus from the guiltinesse of eternall death; so also hee repayreth vsus after his owne image, that we might liue to righteousnesse. As he freely adopteth vsus to be his sonnes; so hee regenerateth vsus by his spirite, that our life might testifie, that we doe not falsly cal him father. And Christ doth no lesse quicken vsus vntounto righteousnesse, by crucifying our old man, and by extinguishing the faults of our fleshe, then he doth wash away our sinnes by his bloud, and appease his heauenlye father towardes vsus, with the sacrifice of his owne death. Yet this is the summe of the Gospell, that GOD embraceth vsus in his Sonne, our sinnes being washed awaye: that wee denying our selues, and our owne nature, might liue holylye and godlyly; and so shoulde meditate a heauenly lyfe vponupon the earth.

3. LV. Preaching the baptisme of repentaunce. This maner of speaking dooth first generally shewe, what is the right vse of the Sacramentes: Then for what purpose Baptisme was instituted, and what it doth containe.

A Sacrament therefore is not a dumbe ceremonie, which sheweth I wotte not what pompe, without doctrine, but hath the worde of God annexed to it, which giueth lyfe to the outwarde ceremonie. I meane not that worde, which some Exorcist muttereth with magycall whisperings: but that which pronounced with clear & open voyce doth auaile to the edifying of fayth. For it is not simplye sayde that Iohn baptised to repentaunce, as if the grace of GOD hadde beene included in the visible signe: but that hee preached what the profit of baptisme was, that the signe might be made effectuall by the woorde preached. And this is peculyar to baptisme, that it is called the seale of repentance for forgiuenesse of sinne.

Nowe seeing that his Baptispme hadde the same signification, power and manner, which ours hauehave: If a figure bee esteemed by the trueth thereof, it is false, that the baptismes of Iohn and Chrste are diuerse.

MATH. 3. The voyce of a cryer in the wildernesse. Although that place of Isaias 40. 1. ought not to be restrained onelyonly to Iohn: yet hee is one of them, of whom that is there spoken: for after the Prophet hath spoken of the ouerthrowe of the Citie, and the extreame calamitie of the people, he promiseth a new restitution of the people. The words were, the Lord shal say againe, comfort ye, comfort ye my people. For after the temple was ouerthrowne, and the Sacrifices abolyshed, the people were lead into captiuitie, and their estate was almost desperat: and because their eares were deaffe at the continuall calling of the Prophets, the Lorde did as it were holde his peace for a time. Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet declareth that there shoulde agayne aryse newe Preachers of grace, which shoulde comforte the people in the hope of saluation, Suche were Zacharyah, p. 111Haggai, Malachy, Esdras, and such lyke. But beecause that there is promised a restitution, which shoulde bee perpetuall, and not for a shorte tyme: and Isaias especially respecteth the redemption which was hoped for: by the comming of Christe, Iohn was rightlye accounted the chiefe amongst the ministers of comforte. Then it followeth in the texte of the Prophet: The voyce of a cryer, and that voyce is opposed to the silence for a time, whereof I spake euen nowe: for the Iewes, were for a tyme depriued of that doctrine, which they had vngodlyly contemned.

The name of a deserte is metaphorically put for a desolation or a deformed ruine of the people, as was in the time of the banishment. For there was so horryble a dissipation, that it might bee compared to a deserte; so the prophet amplifieth the grace of GOD, as if hee shoulde hauehave sayde, although the people was thrown farre from their countrey, and was banyshed out of the company of menne, yet the voyce of God shall also resounde in the deserte, which shall ioyfullye comforte them that are halfe dead. In this sense Ierusalem was the deserte, when Iohn beganne firste to preach: for in eueryevery place all thinges were brought into a waste and horyble confusion. But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible deserte, that thereby they might the more greedilye hauehave receiued the promise of saluation offered vntounto them in death.

Now wee see how truely this prophesie agreeth vntounto Iohn, and how properly it is applyed vntounto him. Prepare ye the way of the Lord. It is not to be doubted, but that the Prophet speaketh to Cyrus, & the Persians whose ayde GOD vsed: and the meaning is, that the Lorde would by a wonderfull power bring to passe, that a waye shoulde be opened to his people by wayes vntrauailed, by steepe rockes, and by the drye deserte, beecause that hee had at hande ministers of his grace, which should take all lettes and hinderaunces out of the waye. But that was a beeginning, shadowing the redemption.

And when the spirituall trueth commeth into the light, Iohn is sent, that hee might remoue those lettes. And daylye the same voyce soundeth in our eares, that wee shoulde prepare a way to the Lorde: that is: that vices beeing taken awaye, which shutte vppe the kingdome of Christe, wee shoulde giuegive accesse to his grace. To the same purpose also beelongeth that which followeth in the Prophet: The crooked shall bee made streight: for hee meaneth that there are onelyonly rough and troublesome courses in the worlde: But that through so hard passages the Lorde will make himselfe a waye, that by a woonderfull meanes hee might pearse through to the accomplishing of our saluation.

6. All fleshe shall see. The meaning is, that this saluation shall not bee kepte secrete, or tasted onelyonly by a fewe menne▪ but that it shall be knowen and common to all. VVhereof it followeth, that this prophesie was not fulfilled in the returne of the people. For although GOD then shewed a token of his fauour woorthye to bee remembred, yet hee did not then reucale his saluation to all the woorlde, p. 112Naye, it is the purpose of the Prophet to oppose the wonderfull excellē cie of saluation, which was to be reuealed, agaynst the former benefites of god, that the faithful might know that he neuer dealt so notably with the Church, and that the power of God was neuer so excellently shewed in the deliueraunce of his. Flesh in this place doth signifie men, without the note of sinne.

4. Matth. Iohn had his garment. The Euangelist dooth not accompt this amongst his especiall vertues, that hee was addict to a rude and austere manner of lyuing, he also fled a meane and an accustomed cleannesse; But because he had said before that he was a manne dwelling among the mountaines.

Now he addeth that his meate and his apparell was according to his dwelling place. And this hee reheaseth not onelyonly, that wee might know that hee tooke no delycates, being content with countrey meate and apparell: But that in his filthy and contemptible habite he was much esteemed amongst men very delicate and renoumed. Furthermore, as superstition appoynted almoste a perfect rigghteousnesse in these outwarde shewes, they commonly thought that such decency was a heap of holynesse. There was an other fault neere vntounto this, that they woulde imagine that this man in this solitarie lyfe, abhorred the common maner of lyuinge, as Eremites and Moonkes excell in this one thing, if they could differ from the rest. At the length there grew ouer grosse ignoraunce, that they made of his garmente of hayres, a whole skinne. And it is not to be doubted but that the Euangeliste discrybeth heere a mountaine man, farre from all vrbanitie, finenesse, and daintinesse, not onelyonly content with meate that might be gotten, but onelyonly eating naturall meates; as wilde honney, whereof there was good plentie enough in that place, and Locustes, whereof the countrey was also very fruitful. Or, because it was profitable, that a man contemned, and not fauoured for any excellency, should come forth into the world, that the onelyonly maiestie of GOD might shine in him, which yet shoulde draw all men to wonder at him. For that is to be noted, which is added, that great concourse of people came vntounto him from eueryevery place: whereby wee gather how renoumed his fame was. Or because it was the purpose of God to propose in him a rare example of frugalytie, that by this meanes hee might allure the Iewes to reuerence his doctrine, or at the leaste, that he might conuince the Iewes of vnthankfulnesse, according to that sayinge of Christe, Iohn came neyther eating nor drinkeing, &c. Luke 7. 33.

6. Matth. 5. Mar. They were baptised, confessing their sinnes. This confession was a testimonie of their repentaunce. For as the Lord in his sacramentes doth binde himself vntounto vsus, as it were by giuing vsus his hand writing; so it is also meete that we should aunswere him againe. In baptism he witnesseth that our sinnes are forgiuen vsus, and he calleth vsus to repentaunce. Therefore that men may rightly offer themselues vntounto baptism, they are required to confesse their sinnes: otherwise the whole action should be nothing else but a vaine sporte. It is also to be noted, that hee heere speaketh of them that are growen to some age: who we know are not to be admitted without consideration into the Church, nor by baptisme to be receiued into the body of Christ, except there be first an examination p. 113had. VVhereby it is manifest, how ridiculous the Papists were, which wrest this to auricular confession. For the sacrificers were not present, into whose eares priuilye all of them shoulde whisper their own sinnes: neither is there mention made of all the sinnes, neyther is it said that Iohn commaunded, or gaue his Disciples an ordinary manner of confessing: And that wee maye graunte the Papistes that, which they require: Confession shall beelonge to them onelyonly, that shall bee catechyzed, and after Baptisme it shall hauehave no place. Truely they agaynst the example of Iohn doe prescrybe a lawe of Confesion after Baptisme.

MAT. 7. VVhen he saw many of the Pharises. Here Math, and Luke doe p. 114declare that Iohn did not only generaly preach repentāce, but also that he applyed his speach to the persōs. And truly it wil be a cold maner of teaching, except the teachers doe wisely consider what the time requireth, and what is …itte for the persons: and there is not in this behalf any thing more vnequall then a perpetuall equalytie. And for this cause it is sayde that Iohn did more seuerely hādle the Pharises and the Saduces: because that through the hypocrisie & prid, wherein they swelled, it seemed meet that they should be more sharply punished then the comon sort of men: But that we may well vnderstand his purpose, it is to be known that ther is no people more without sense and feeling then the hypocrites, which with an outward shew of holines deceiue themselues and others. For as God thundereth eueryevery where against the whole world; so they in a false imagination frame vntounto themselues a sanctuarie: because they are perswaded that they hauehave nothing to doe with the iudgement of God. If any think that Iohn dealt preposterously, that at the first salutatiō he entertained them so hardly: I answer that they were not vnknown vntounto him, and the knowledge which he had was not by custome or experience; but rather by the secrete reuelation of the spirit: wherfore they were no whi… the lesse to be spared, least with the greater prid they shuld return home. If any againe shall obiect, that they were not to be feared with so sharpe a rebuking, which by baptisme professed that they would become other men: an answere is also readie, they which are accustomed to lie to God, and to please themselues, and shew deceite & dissimulation for the truth, are more hardly to be vrged to true repentaunce▪ For there is, as I sayd… a wonderfull obstinacie in hypocrites: therefore vntill they be skoured with violence, they hold very fast their shew.

Now that Iohn reprooueth and rebuketh them openly before al men, is for an example, in which sense Luke reporteth that he spak this to the people. For though Iohn pinched but fewe menne, yet he had regard of all, that he might strike … feare into them … Paule, …. Tim 5. 20. commaundeth, that in open reproouinges this profit should be looked for. Therefore he peculyarly speaking to the Pharises and Saduces, dooth in their person admonish all the reste, that they shoulde not shewe forth a faigned shewe of repentaunce, for a true affection.

Furthermore it was greatly for the profitte of al the people to know what manner of menne the Saduces and the Pharises were, by whome the worshippe of GOD was miserablye corrupted, the Churche wasted, and the whole relygion ouerthrowne, and to be shorte, who hadde with their corruptions extinguished the light of GOD, and with theyr sinnes had infected all thinges. Therefore it is probable that Iohn did openly sette vppon the Pharises, that hee might prouide for the whole Church of GOD: that, they should no more with a vaine shewe holde the eyes of the simple, nor oppresse the people with their wicked tirannie. And therein was also shewed his wonderful constancie, that though they excelled all others: yet be spared not their dignitie, but sharplye, as they were worthy, he brought them into course. So it becommeth al godlye teachers to be bolde▪ that they shoulde not feare anye power of men, but that without feare they should striue to throwe downe euerye hygh thing, which lifteth vp it selfe against Christ. If that they which willinglye came to Baptisme, that they might giuegive theyr name to the Gospell, p. 115were so sharpely saluted by the instrument of the holy Ghost how must we then doe at this day with the professed enemies of Christ, which not onelyonly stubbornly refuse all taste of sound doctrine, but more violentlye goe on with sword and fire to blotte out the name of Christe▪ Certeinlye if thou shouldest compare the Pope and his filthy cleargy, they shalbe very gently dealt with, if they be cast into one bundle togeather. Wherfore let them quarell not with v…, but with the spirit of God, whose cares are so delicate, that they can abide nothing to be spoken sharply agaynst the Pope. Yet let godly teachers take heede to themselues, while they are caryed with a godly zeale against the tyrantes of the Church, least they myxe the affections of the fleshe. And because that no vehemencie canne be approoued of GOD, but that which is moderated by the wisedome of the spirite, let them not onelyonly restraine theyr affections, but let them delyuer and commit themselues to the holy Ghost to be gouerned least any thing passe from them without consideration.