discredit the promises In word all men will confesse that God is omnipotent Notwithstanding if hee promise any thinge vnto vs which is aboue our capascitie we doubte and distrust Whereof commeth this but because wee attribute no more power vnto him then our sence and reasō can comprehende Therefore Paule commending the faith of Abraham sayth that he gaue glory vnto God Rom 4.20 because he was full certified that what he had promised he was able to performe And in another place speaking of the hope of eternal life he calleth to mind the power of God saying For I know whome I haue beleued and am perswaded that he is able to keepe that which I haue committed to him agaynst that day 2. Ti. 1.12 This seemeth to be a small portiō of fayth because no man though hee be neuer so wycked wil openly derogate from God the Title of omnipotencie Gods power 〈◊〉 cōprehēded by faith but he which hath rightly and throughly the power of God fixed in his heart shal easely ouercome all other impedimentes of Fayth Notwtstanding we muste note that the effectuall power of God is apprehended by true faith For god is mighty and will be so acknowledged that euen in his word hee may declare himselfe to be true And Mary sayde Behold the Handmaiden of the Lord bee it vnto mee according vnto thy woord And the Angell departed from her And Mary sayd C. Wee see that the virgin disputeth no further and cutteth of also all occasion of Disputation which mighte come into her mynde yeelding her selfe wholy to the wyll and Pleasure of the LORD and framyng her mynde to the Obedience of the Aungell And this is the true Probation of Fayth when wee restrayne our Myndes and kepe them as it were in Subiection The tokēs of faith of Infidelity that they presume not to Obiecte this or that agaynst GOD. Euen as on the contrary part the Vnbridled lycence of Disputing is the mother of Infidellity Let therefore the wyll of god bee vnto vs in steede of all reasō And there is no small waighte in these Woordes Behould the handmayd of the LORDE For shee offereth and gyeueth her selfe wholy vnto GOD that he may vse his owne wil and pleasure For the vnbeleuing doe wythdrawe them selues from his Hande and doe hynder his Woorke so much as in them lyeth Faith bringeth forth obedience But Faith maketh vs preste and ready to obay the Will of GOD. Wherefore if so bee the holy Virgin were therfore the Handmayden of GOD because shee obedyently submitted her self vnto his Will there is no greater contumacie and Contempt then by fleeing to deny him that which obediēce deserueth and requireth To be bryefe as Fayth onely maketh vs the obedient seruants of God and submitteth vs to his Power Euē so Infidellity maketh men rebellious and obstinate Starteawayes A. Therefore Mary calleth herselfe the handmayden of the Lord. At thys Day the Papists call her the queene of heauen and the lady of the worlde By which Names they doe vnto her great iniury seeing shee submitteth her selfe wholy vnto the gouernment of God and vsurpeth not vnto herself the gouernmēt of creatures Be vnto me according vnto thy worde C. This part may be expounded two waies either that the virgin came now to make her petition prayer or else that stil with one speach she goeth forward in submitting her self vnto god But this may simpely bee interpreted that she being now perswaded of the power of God willingly following whether she was called doth therewtall subscribe vnto his promise and so doth not only looke for the effecte but also earnestly desireth the same E. Shee speaketh seriouslye and in good earnest not ciuilly or for a fashion The vnbeleuing doe not refuse to obey God but they make such delaies that they turn away themselues quite and cleane from him A. But Godly mindes do by and by geue themselues wholy vnto God and obey him And the Angel departed from her BV. This is not added withoute cause but to this end that by the very departure we might know the matter to he perfected and fully finished for the which he came He had not gon away before hee had ended his Ambassage seeing he was the faithful seruant of God 39. And Mary arose in those Dayes and wente into the hil countrey with hast into a City of Iuda And Mary arose B. Seing this prouerbe is true in all thinges Lyke will to like that GOD doth alwayes bringe like vnto lyke in Gods matters this is by so much the truer by how much the same are the more Syncere and soūd For they are capable of onely sincere sound and iust Friendship Euen so the blessed Virgin the chosen Vessel of GOD whych is blessed amonge Women when shee hearde that Elizabeth was blessed though she were a Virgin and wythout all doubte not accustomed to Trauayle went out of Nazareth into Iuda to exhillerate make Ioyfull her Cosine for the blessing pronoūced vnto her and for those things which had happened vnto her So that hee ioyneth them together not onely in Body but also in mind whome the Spyrite of CHRIST truly possesseth Hereuppon the Apostle Paule had so Earnest a desire oftentymes to see his Brethren Hereuppon also hee so often tymes saluteth them VVhereuppon we haue greate cause to feare at this Day that many are very smally Possessed wyth the Spyrite of CHRIST as yet whych recken them selues amōg the Chyefe mayntainers of the Gospell because they haue so smal consideration of the Friendeship coniunction and Familiarity which they ought to haue with theyr brethren To whom soeuer Christe is rightly knowen the same cannot choose but hee must bee caryed thyther where he belieueth that hee dwelleth that is to say to all those which confesse his name with their mouth and deny him not with their deedes Let vs therfore behould the feruent desire of Mary who ran not as it is likely for the satisfying of her fantasie but rather being carried with a Godly zeale Neither had she regard to that which she might haue considered if she had ben ambitious Why should she not come rather and see me For Elyzabeth was her Elder and neere her time As it becommeth the Faythfull to bee ready to do their duty one towards another so they oughte to preuent one another in doing of the same The which Mary did in going to see her Cosin Therefore this going of the whych Luke maketh mention testifieth that the faith of Mary was not gone because the promise of God vanished not away with the sight of the angell but rested stil in her mind And wēt with hast into the hil countrey C. This hast betokeneth a serious feruente affectiō Hereby we may gather that the virgin estemed preferred thys grace of God as it was mete before all other things Notwithstanding it may bee demaunded to what purpose she tooke this iourney Questiō It is certain
Moises saith that he was mighty in words deedes And in this place it is doubtfull whether Chryst be called mighty in worke for his myracles as if he had sayd that he was endued with powers deuine which might proue that he was seÌ„t froÌ„ heueÌ„ or whether this was more large as if he had said that he excelled as well in the gift of teaching as in holynesse of life and other excellent gyftes And this latter sence doth best agree Neither is this addition superfluous Before God all the People whych sheweth that Chrysts excellencye was so manifest in the sight of all men that it was without all couler and vayne ostentation And hereeby may bee gathered a short definition of a true prophet which is such a one as ioyneth the vertue power of his workes to his words which wil not seke only to excel in the sight of men but also before GOD to walke sincerely with an vpright heart 21. But we trusted that it had ben hee which should haue redemed Israel as touching all these things to day is eueÌ„ the third day C. It shal euideÌ„tlly appeare by the text that they had not forsâ—ken the hope which they had conceyued coÌ„cerning Chryst though at the first sighte the woordes may seeme to importe the same But because the reporte of the commendation of Chryste contained in the 20. verse might haue discouraged a man hauing no tast of the Gosple Cleophas setteth against this offence the hope of the resurrection And although hereafter he shew himselfe fearefull and wauering in the hope thereof yet notwithstanding he dylligently gathereth all the helps hee can to support the same For it is likely that hee noted the thyrde Day to no other ende but because the Lord had promised vnto him that he would rise againe the thyrd day Also whereas after that he sheweth that the body was not fouÌ„d of the women and that they saw a vision of Angels and that the Women had spoken concerning the empty Sepulcher is referred to this ende that Chryste was risen Thus the Godly man hanging betwene faith Feare helpeth his faith and fighteth agaynst feare so much as he is able 22. Yea and certaine women also of our Companye made vs astonyed whych came Early vnto the Sepulcher Made vs astonyed R. Is this iuste cause of astonishment They ought rather to haue geeuen thankes vnto the Lord because those women knew these thinges Hereby we see how slowe wee are to beleue God whether he declare his will by wordes or by deedes Chryst had oftentimes spoken of hys Resurrection here signes are shewed and yet notwythstanding they doe not beleue Therefore it commeth of the singuler goodnes of God wheÌ„ our herts are opened to receiue his worde Hee may speeke a hundred times but hee shall finde no faith in vs vntil he himselfe worke the same in vs. 25. And he sayd vnto them O fooles and slowe of hearte to beleeue all that the Prophets haue spoken This reprehention seemeth to sharp for the infirmity of man But he which wayeth all circumstances shall easely vnderstaÌ„d that the disciples were not wtout cause so sharpely reprehended of our Sauiour Chryst vpon whom hee had ill bestowed so longe time his Labour which was almost without profite For we muste noate that the same which is spoken heere is not onely restrayned to these two but also a common faulte is set before them whych the rest of their fellowes might heere anon at theyr mouthes Chryste had so oftentimes tould them before of hys death so oftentimes also he had spokeÌ„ of a new and spyrituall life had confirmed his Doctrine by the sayings of the Prophets and yet notwithstaÌ„ding his words were spoken as it were to deafe men or rather to stockes and stones and being astonished wyth the feare of Death they wauer wyth the wynde Therefore he doth iustly attribute this wauering to folishnesse and maketh slouth and negligeÌ„ce the cause thereof because they were not more ready to beleue And he doth not only cast in their teeth that they were to slow to learne of him he being so excellente a Scholemaister but also hee casteth in their teeth theyr small regard to that sayings of the Prophets Euen as if he had sayd that their dulnesse had no excuse because the same could not staÌ„d but by them seeing both the Doctrin of the Prophets was so playne manyfest of it selfe and also so notably set forth vnto them Euen at this Day the greater parte of men beare the same blame of folly because they are vnapte to be taught But some man may demauÌ„d whether this O Fooles and slow of heart bee not a rayling sentence Question Whether also Chryst himselfe taught not saying Who soeuer sayth vnto his Brother thou foole shal be in daunger of Hell fire How commeth it to passe then that he obserueth not his owne doctrine I answere that Chryst both taught well and also did well Hee taught that it is a certaine kynde of murther to reproch our brother with words with priuat rashnesse and carnall affection to geue vnto our neighbour the name of foole But that which he spake in this place is not rayling or reproch but dutye it is not carnall affection but Spirituall Zeale it is not pryuate rashnes but publique Authority For in that hee calleth his Disciples fooles and slowe of heart to beleue it is a parte of that Sermon which being reuealed from heauen and confirmed with an innumerable sorte of myracles bryngeth Saluation vnto vs. For that holy sermon which of all other is most necessary for vs to Saluation consisteth of two parts The first part is a rehersal of the ten Commaundements The second is the Gospell of Chryste By the first we know that we are fooles dull abiecte curssed and dampned seeyng we doe none of these workes perfectly which the law of God commaundeth Therefore when Chryste blameth reprehendeth these his two Disciples he taketh vpon him the office of the law and sheweth vnto them their sinne and vnbeliefe that by this way hee myght bryng them to the knowledge of them selues that so they might the more coÌ„ueniently know Chryst their saluation R. If so bee Chryst had not sought theyr profite this sentence had bene a reproch But seeing such reprehensioÌ„s as this is proceeded of Charitie we must not counte them reproches neyther must we iudge by the words but by the affection C. Therefore let vs note that Chryst seeing his Disciples to be to negligent slouthful to make them more dilligent beginneth wyth reprehension So also muste they bee delte withall whom we knowe to bee neglygent or stubborne Yet notwythstanding the same must bee don wythout bytternesse For we must haue coÌ„passion vppon them which had rather beare a heauy yoake then obey the word of God 26. Ought not Chryst to haue suffered these thinges and to enter into his Glory C. There is no doubt but that the lord
what we our selues ought to do vnto others If any man honor another endued with Gods Giftes he gieueth honor vnto GOD himselfe And contrariwyse if he contemne the same he despyseth God himselfe Therfore sayth Elyzabeth The mother of my lorde We cannot geue honor vnto God but we must also honor his grace when and wheresoeuer wee see the same The Mother of my Lorde C. In that Elyzabeth calleth Mary the mother of her Lorde the vnitie of the Person is noted in the two natures of Chryst As if she had sayde that he which is borne a Mortall man in the VVomb of Mary is also God Euerlastyng For we must remember that the woman speaketh not of her owne brayne but onely vttereth that which the holy Ghost put into her minde For thys name properly beloÌ„geth vnto the â—â—n of GOD manifested in the flesh to whome all power is geuen of the Father and who is ordayned to be the chyefe Ruler in Heauen and in Earth by whose Hande God gouerneth all Thyngs Howbeit hee is chyefly the Lord of the Faithfull who wyllingly submit themselues to hys Gouernment Christ the head of 〈◊〉 body onely For he is the Head but of his body Therfore Paule saith Although there be many called LORDES in the Worlde 1 Cor 8. yet not withstanding we which are of the Housholde of Fayth haue but one Lorde For loe as soone as the Voyce of thy Salutation sounded in my eares the Babe sprange in my Wombe for Ioy. C. She amplyfieth this grace of God of which she speaketh of the sodaine motion of the Infant which she had in her VVombe VVherby ther is no doubte but that shee would declare that she had the feeling of some Supernaturall and deuine thyng Read the 42. verse going before 45. And blessed is shee that beleued For these Thynges shall be perfourmed vvhych were toulde Her from the Lorde And blessed is she that belieued A. Thys is to be ioyned to the 42. Verse in the which the Angel called her blessed amonge women that shee might not simply be called blessed because she should be the mother of the Lord but because she beleeued C. And seeing it is euident by the former Testimony of Luke that Elizabeth spake by the secret motion of the Spyrite it must needes be the same Spyrite which pronounced Marye blessed because she beleued and praysing the Fayth of Mary he generally sheweth in what the true felicity of man consisteth Mary is happy who imbracinge with her heart the promise of God conceiued and broughte forth saluation for her self the whole world This was special vnto her but because we can haue no lyfe righteous or any goodnes without the Lord offer vnto vs his woord it is Fayth only which maketh vs partakers of true felicity being deliuered froÌ„ extreame neede and misery And there is great wayght in this part of the seÌ„tence following For those things shal be performed For the sence meaning of it is this that Fayth submitteth it selfe to the promises of God that they may haue theyr effect in vs It is certayne that the truth of God doth not depend vppon the wyll of men but this is rather true that God doth alwayes remaine true although the whole VVorlde which is vnbeleuing and ful of lies goe about to discredit the same Rom. 3.4 But because the vnbeleuing are vnworthy to reape any fruite of the Promyses therefore the Scripture teacheth that they are effectuall onely by fayth to our Saluation For Gyd offereth his benefits generally to all meÌ„ but faith openeth our bosome to receiue them and incredulity suffereth them to fall that we might not receiue them If so be there had bene any vnbelyefe in Mary yet notwythstanding the same could not haue let but that God wold haue brought his purpose to passe by some other meanes that had pleased him â—nbeliefe â—fisteth â—od but shee is called blessed because She receiuing by fayth the blessing of God offered vnto her gaue place vnto God to finishe his worke euen as on the coÌ„trary parte vnbeliefe resisteth him putteth away hâ—s hand from the worke that they which defraude the same of the praise of his vertue might not feele it a sauing hand Wee must also note the relation betwene worde and fayth by which we gather what it is to beleue to weete when we subscribe vnto God which speaketh and are fully perswaded that hee will performe and fulfill that which hee promiseth From the Lorde The which soundeth not as though the Lord himselfe had spoken but because these thinges were spoken vnto her in the name of the Lorde or from the Lord. For the promyse was brought by the Angell but it came only from God Whereby wee gather that whether God vse the mynistery of men or of Angells hee would haue no lesse honor geuen vnto his woorde than if hee him selfe should openly descende from Heauen But the former sence doth best agree 46. And Mary sayd My soule magnifieth the Lord. And Mary sayd C. Nowe is declared the notable and worthy song of the holy Virgin by which playnly appeareth with what plenty of the Spirite she excelled And this Canticle or Psalme consisteth of three partes The first part setteth forth the thankesgeuing of Mary for the mercy of God shewed towardes her In the second part she coÌ„mendeth the power Iudgmentes of God with generall Tytells Last of all Shee applyeth them to the present cause where Shee speaketh of the redemption promised longe a goe vnto the Church and nowe performed My Soule magnifieth the Lord E. The Virgin beginneth with thankes geueinge testefyinge her thankefullnesse The thankesgeuing of MARY R As if Shee shoulde say God hath bestowed an inestimable benefite vpon mee and nowe I am confirmed by a greate certainty of Faith by a Sygne foreshewed of the Angell Wherefore I am so Ioyfull in my Conscience that I cannot staye my selfe but I muste needes burst forth into the commendation of the name of God C. Therefore because Hypocrites ofteÌ„times with shrill voyce and pleasaunt time without any affection of the heart doe singe the prayses of God Mary saith that shee prayseth God from the inward affection of the mynde And in very deede they doe nothinge els but prophane the holy name of God which set forth his glory not with the mynde but with the tongue onely But seeing these woordes Soule and Spirite are diuersly taken in the Scripture yet notwithstandinge beinge Ioyned together they signifie two principall powers of the Soule For this worde Spirite is taken for vnderstanding and this woorde Soule for the place of the affections That wee may vnderstand the minde of the holy Virgin Ioy of the spirit is required before thaÌ„ksgeuing we must note that the same is put in the Seconde place which should be in the first For that the wil of man may be styrred vp to praise God it is necessary that there goe before the reioysinge of the
spirite Euen as S. Iames teacheth sayinge Iam. 3.13 Is any man merry Let him singe Psalmes For Heauinesse and sorrowe doe both clogge the mynde also do hinder the tongue from celebrating the goodnesse of God Therefore so soone as Maries mynde reioyced it brast forth into the prayse of God E. Whereuppon for Soule Spirite the scripture oftentimes vseth this word heart and it is a phrase of speach very vsuall with the Hebrewes Psal 103.1 Psal 35.3 specially in the Psalmes Praise the Lorde O my Soule Also Say vnto my Soule I am thy saluation There is great force in these phrases of speach much more is expressed then if it were sayd Praise the Lord I magnify the Lord Say vnto my soule I am thy saluation Hereby wee are taught that if we will truely praise God we must praise him from our heart for if the heart be not moued the Lord reiecteth abhorreth our prayse Therefore the true fouÌ„dation of thanksgeuing is the inward affection of the minde Thankesgeuinge vvith lips only is abhominable by these speaches we may see the difference betwene the spirite truth hypocrisie which magnifieth God with the mouth lyps only The Lord This is a word of power by which MARY preacheth the power of God by which he wrought in her works passing nature Moreouer she arrogateth non of these benefits vnto herselfe because she is the mother of god because she was blessed among women because she behaued her selfe modestly she chalengeth nothing to her selfe but a ioyful merry heart toward God Wherefore she acknowledging the receiuing of them froÌ„ him praiseth his holy name Thus we ought to leane vnto God only not to Creatures or to our giftes 47. And my spirite hath reioyced in God my Sauiour And my Spirite reioyced in God C. This is as it were a reason of the cause For there can be no true affection of praysing GOD except there be first Ioy. For in the scripture the cause is oftentimes made subiect to the effect as in this place And she calleth the spirite as we sayd euen now the minde and vnderstanding of the soule She so reioyced that shee gaue vnto him that prayse of all goodnes and whosoeuer do not the like are vnthankefull Verely this reioysing is the effect or signe of a quiet Conscience which by Faith was certaynely perswaded that God was pacified and fauourable In GOD my Sauiour C. Shee doth not without cause geue vnto God the name of a sauiour when she speaketh of the Ioy of her heart For vntill he be acknowledged God the sauiour mens mindes shall neuer haue the true and perfect Ioy but shal be alwaies heauy and careful Saluation in Christâ— vvorketh true Ioy. so that it is the only fauoure of God the saluation the commeth of him which make vs Ioyfull To be short this is the principall thing in the which the faithfull haue to Ioy that their saluation is in God for the which they must also be thankefull vnto him S. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Deliuerer and Preseruer Which is somewhat more than a Sauiour This Tytell be longeth only vnto God in whom we al consist Mary after the maner of the Psalmes of Dauid calleth him the sauiour Deliuerer bycause nowe her whole minde was inflamed with the consideration of the saluation which was begon to be wrought in her 48. For Hee hath looked on the lowe degree of his Handmayden for loe nowe from hence forth all Generations shall call mee blessed For he hath loked on the low degre C. She sheweth the cause why the Ioy of her heart is founded vpon God namely bycause he had respect vnto her frely of his mercy For in acknowledging her lowe degree shee maketh herselfe voide of all worthinesse that shee may ascribe vnto the free goodnes of God the whole cause of reioysing For the low degree of the which mencion is made in this place doth not signifie submissioÌ„ modesty or the habite of the minde as certaine vnlearned men haue thought but signifieth only an abiect vile and vase condition The Sence and meaninge therfore is this Whereas I was base contemned of low degre it hath pleased God notwithstanding mercifully to looke vpon mee Therefore the Virgin calling to minde the benefits of God as we ought to do when we geue thanks firste of all wondereth the God had such respect regarde vnto her being base and of low degree that he chose her to be the mother vnto his sonne For this is the which she saith For he hath regarded the low degre of his handmaideÌ„ Where there is any dignity or worthinesse of the fleshe there is a vaile which will not suffer vs to beholde the grace of God Therefore vpon iuste cause shee maketh mencion of her low Degree R. As if she should say I came of the stocke of the famouse king Dauid but looke by how much my auÌ„cetors were more noble than I by so much am I the more miserable For that I may speake nothing of the Kingdome taken away from our kinred by tyranny to make no mencion of the great neede which I a maiden of kingly race haue a longe time suffred this verely of all other is the greatest misery that the tyrauntes which now enioy our kingdome doe so lye in wayte for the life of al those that are come of the stock of Dauid that hauinge already killed certaine men not so much as wee poore maydes women are in safety so that wee being not so much coÌ„temned as wee are a coÌ„mon scorne to all men know not where to leade a secure life But to her whom men despyse the Lord turneth his eyes of mercy hath chosen me to gret dignity He might haue regarded the dignity of others which far exelled me in nobility in riches but he would none of them hauing respect vnto me a poore needy Virgin This maketh mee Ioyfull for this I geue thankes vnto God To be short I am nothing for what soeuer I am haue the same coÌ„meth only vnto me because God hath respect vnto me by the grace of God I am that I am The Virgin coulde not morefully prayse God his grace C. Thus we see how Mary abaseth her selfe to exalte God alone And it was not a setting forth of fayned humility But a simple true confession of her perswasion which she had fixed in her mynde For shee was both of no estimation in the sight of the world she also esteemed of her selfe nothing the more M. And here we haue specially expressed vnto vs what the Nature of God is God bâ—holdeth things of lovv degre namely to haue respecte vnto thinges of small reputacion and to the lowest thinges Hee cannot looke vpward because there is nothing aboue him neyther can he looke on eyther side of him forsomuch as hee hath none nygh vnto him that is his
Christe and withall require externall thinges for the confirmation both of doctrine and also of Office But beholde what happeneth vnto thē which are offended at the basnesse of persons Fyrst of all they heare the worde with their Eares onely secondly they testefie of the same with their mouth onely thirdly they wonder only at the word of grace do not truly beleue the same fourthly they are wholly offended at mens persons despising that which they doe also despise doctrine and office Phisition heale thy selfe S. As if they shoulde say It is commonly sayd to the Phisition or Chirurgian which professeth that he can cure others and is him selfe full of Soares Phisition heale thy selfe Why should wee not obiect the like vnto thee For if thou bee hee which healest the broken in heart which deliuereth all men from their vnhappinesse and maketh them happy why doest thou not first of all especially shewe thy power vppon thy owne Citizens and Kinsfolke C. By these wordes of Christ we may casty gather that hee was contemptuously receiued of the Nazarites for hee bewrayeth that which they thought in their heartes Then hee layeth the blame vpon themselues in that he abstayned from shewinge Myracles amonge them and hee reproueth their wickednesse in that they geue no honor to the Lords Prophet The obiection which hee preuenteth is thus It is no meruaile if countreymen haue him in no Estimation and price seeinge hee did not honour his owne Countrey with myracles as hee did other Places Wherefore this is Iust vengeaunce if hee bee reiected of his owne whom hee lesse regardeth then any other And this is the meaning of the common Prouerbe that the Phisition shoulde firste begin to Cure him selfe his before he take in hand to cure any others The summe of the obiection is that Christ did preposterously in making other Cities of Galile famouse with Myracles and neglected his owne Countrey And this seemed to the Nazarites an honest excuse why they in like maner might reiecte him Whatsoeuer wee haue heard done in Capernaum S. The requiring of Myracles followeth the contempte of Doctrine and of duety It is great impiety not to bee contented with the simple worde of God but ouer and aboue the same to require Signes and Myracles for the confirmation of Doctrine B. By these and the Woordes goinge before the Lord hath sufficiently declared that this order of Loue is geuen to Nature that euery one should haue first of all a care for him selfe 1. Tim. 5.8 Wherefore S. Paule writeth that hee which neglecteth the same is worse then an Infidell For they also which are without Faith are taught by nature to prouide for themselues and their friends and they count that good turne done to them selues which their Friendes receiue But it is one thinge to Mynister thinges necessary for the body and another thinge to worke the Woonders of God Howbeit in all kinde of wel-doinge the will of GOD ought firste of all to be considered the which well doinge so long as it commaundeth no other thinge there is cause why euery one should care for those especially which are nearest to him in fleshe but when GOD commaundeth the contrary wee must then forgoe the course and order of Nature This thing that Woman obserued of whom our sauiour speaketh anon who at the commaundement of Elias ◠Ki. 13.17 prouided meate for him before Shee prouided for her Sonne in that great Famine The like consideration is to bee had of spirituall beneficence when spirituall things are to be dispensed 24. And hee sayd verely I say vnto you no Prophet is accepted in his owne Countrey C. Christ blameth the Nazarites for that he declared not his in myracles among them as he did elswhere For the vnbeliefe of men wil not geue leaue vnto God to worke in their saluation as it is to bee wyshed Hereupon it is sayd in another place And hee could there shew no mighty worke Mat. 13.58 Mark 6.5 bicause they belieued not on him Not that it is in mans will to tye Gods power but bicause they depriue them selues of the fruite of his workes which by infidelity make them selues vnworthy Wherefore the answere is asmuch as if Christe had sayd If so be yee wil be partakers of miracles why do yee not geue place vnto GOD Yea why do yee proudly reiect the Mynister of his power S. I vse not here my will the cause is rather to be imputed vnto you I am not regarded of you and the common sayinge is fulfilled in mee a Prophet is not esteemed in his owne coūtrey C. Yee haue therefore the Iust rewarde of your contempt in that I ouer passinge you shew my selfe by myracles in other places to be the Messias of God to whom the restoring of the Church is committed And in very deede that ingratitude was not tollerable that seeinge God would haue his Sonne to bee brought vp in their City they dispysed such a Nurcery Wherefore of righte hee drew his hande from thence least hee should bee a scorne to such wicked contemners Moreouer hereby let vs learne how greatly the Lord esteemeth his Woorde Who to punyshe the contempt thereof taketh vtterly away his Graces which are Testimonies of his presence S. But Christe spake not this Prouerbe bycause he was ambitious and would bee honoured wyth externall honour of his Citizens but he required that Honour which was due to hys Office that is to say that they would belieue his Gospell Reade more in our Annotacions vpon the 57. verse in the 13. of Mathew 25. But I tell you of a truth Many Wydowes vvere in Israell in the dayes of Elias when Heauen was shut three yeares sixe moneths when great famishmēt was throughout all the Lande But I tell you E. This coniunction but is not superfluous For this parte is set against that place which went before concerninge contempt so that his wordes are thus much in effect yee contemne mee bycause I am at hand but it is not geuen to all men to haue such a one as I am Many Wydowes were in Israell C After that Christ had layde the blame on them bicause they were destitute of myracles he prooueth now by two examples that it ought not to seeme absurde if GOD preferre Straungers before them of the housholde and that he ought not to be blamed if hee obay Gods callinge as did Elias and Elizeus in time past And wythall he geueth a nippe vnto their vayne Confidence for that they woulde haue him subiect and tyed vnto them bycause he was brought vp among them At what tyme sayth hee there was a greate Famyne by the space of two Yeares and sixe Monethes there were many Wydowes in the Land of Israell to Relieue whose neede the Prophet Elias was not Commaunded ◠Kin. 17.9 but was sent vnto a straung Woman that was a Wydow in Sarepta a City of Sydon 27. And many Leapers were in Israell in the time of
of people to heare the worde of God The circūstance of time is also noted whē Christ is sayd to teach on the Sabothes Now this was the most conuenyente time to receiue Doctrine as we haue noated out of diuers places Therfore although the word of God be tyed to no places or Circumstances of times Yet notwythstanding at the wisedom and discretion of the teacher the same ought to be taught when ther is greatest hope of fructifying 11. And he holde there was a womā which had a Spyrit of Infirmitye eightene yeres was bowed together and could in no wise lifte vp her selfe C. Here is declared a myracle in the woman which was healed and the offence malitiouslye Conceiued of the IEWES because the LORDE had healed her on the Saboth Day LVKE sayth that the woman had the Spyrite of Infirmity in such wise that by the Contraction and shrynkynge of the sinnes her body was croked Because hee doth not otherwyse shewe what maner of disease it was it is lykelie that it was no common disease or such a one as the cause thereof was known to the Phisitions therefore he calleth it the Spyrite of infirmitie For wee know that by the Deuils means men are very much afflicted with straūge euils and vnnaturall diseases For although diseases come of naturall causes Yet notwithstanding there is no doubt but that they are punishmentes which the Lord sendeth for sinne And Sathan vseth them so often as it seemeth good vnto him Wee see what happned to Iob the Scripture is full of such Testimonies And was bowed together This Disease had so bowed the Womans backe that shee could not looke vp straite to heauen but went stouping downe to the groūd A. So that it seemeth that this was an extraordinary disease with that which Sathan afflicted this miserable Woman both in Body and minde C. Whereby the power of Chryste more euidently appeared by which he triumphed ouer Sathan not that sathan hath rule ouer men at his owne wyl but in that he hath power geuen vnto him of God to hurte 12. Whē Iesus saw her hee called her to him and sayd vnto her woman thou art loased from thy dysease C. In this miracle as in others also Chryst declared as well his power as his grace For he had further respect then to the disease For so long as wee sustaine the punishment of sin Sathā holdeth vs bound without mercy but Chryst is sayd to loase this woman How loaseth he her Doth hee loase her because he restoreth to her her mēbers No not for that onely but that externall solution was a signe of the inward loasing in soule For she myght haue ben deliuered from her disease and not haue bene loased frō the bondes of Sathan The cause therfore muste be ioyned with the effect So the saynts do oftentimes ioyne the wrath of God with theyr Sinnes euen as here the deliuerance from the disease and the cause are ioyned together And hee vseth the Preterperfectence or the time past Thou art deliuered when as not withstanding she was not deliuered or loased vntill Chryst had layd his hāds on her But she was loased alredy because the Lord had taken compassion on her and had decreed to heale her What then remained but that shee should receiue and apprehend by faith that which Chryst gaue vnto her Thus wee must haue respect vnto God by hope otherwise we shall see the diseases but shal be ignoraunt of the causes 13. And he layd his hands on her and immediately she was made strait and glorified God And he layd his hands on her A. Chryst vsed this externall signe so oftē as it pleased him For it was not necessary seeing we read that many wer healed of him with his word only but when it seemed good vnto him he vsed thys externall signe C Concernynge the vse whereof we haue spoken in an other place And glorified God here we haue in the womā an example of thanks geuing For to glorify God is to geue him thanks for the benefit receiued by Christ his son This gloryfiing of God is the effect of faith whych testefieth that the womā had faith the which whosoeuer hath he cannot be vnthākeful vnto God for his benefites Also that to glorify God to geue thanks vnto God are al one it is manifest by the example of the leper of whō it is said Luk. 17.16 Hee fel downe on his face at his feete and gaue him thankes There are not found that returned to geue Glorye vnto God but only this straunger 14. And the Ruler of the Sinagogue aunswered with Indignation because that Iesus had healed on the Saboth day and sayd vnto the people There are sixe dayes in which men ought to worke in thē therefore come that ye may be healed and not on the Saboth day Aunswered with Indignation A. That is to say he spake with Indignation because Chryst healed on the Saboth Day the which hee therefore did that the hypocrite might haue occasiō to speake agaynst the miracle It was not a matter done of purpose and yet notwithstanding all this was done by the prouidence of God Euen so the Lord doth oftentymes discouer the wickednesse and Hipocrisie of the wicked that they myghte bee knowne to the world There are sixe Dayes C. This Ruler durste not openly reprehend Chryst but tourneth the poysō of his waywardnes another way ouerthwartly condēning Chryst in the Person of the common sorte of people But this was wonderfull outragious mallice He telleth thē that there are sixe Dayes appoynted for labor but how foolishly doe they define that to be Labour which is permitted to be done onely wythin the compasse of sixe Dayes Why doth he not kepe them frō entering into the Sinagogue least they breake the Saboth Day VVhy doth he not commaund thē to ceasse from all the workes of piety But if men be restrayned from theyr workes onely on the Saboth day how vnmeete a thinge is it for the grace of God to bee tyed then He commaundeth them to come vpon other dayes to craue health as though the power of GOD lay a sleepe on the Saboth day and did not specially extende the same on that Day for the healthe and comforte of his People To what end serue Holy Assemblies but onely that the Faythfull might call for the Ayde and helpe of God VVherefore this wicked hypocrite speaketh as if the lawfull obseruation of the Saboth did stop the course of Gods Benefits exclude men frō calling vpon him and dyd depryue them of the Sence and feeling of his grace 15. But the Lorde aunsweaed him Thou Hypocrite doth not each of you on the Saboth Day loose hys Oxe or his Asse from the Staule and leade him to the Water C. In that he calleth him Hypocrite he doth it not to reproach him but sheweth that he which was a wicked man in heart preferred holines before Externall thinges Doth not ech one of you on the Saboth Day C. VVhen