mutuall hatred For it was a signe of moste bitter hatred to defraude the hungrie of their meate and to deny harbour to the weary But the Iewishe religion was so euill thought of and esteemed amongest the Samaritanes that they thought them not woorthy of any kindnesse whiche followed it It may bee that the griefe of the reproache vexed them that they knewe that the Iewes accounted their temple as prophane and detested it and esteemed them as degenerate and corrupt worshippers of God But when as superstition was once receiued they frowardly stacke to the same and wyth a wicked emulation they contended to defend the same As the lengthe the contention grewe so hotte that in one fire it destroyed bothe theyr Countreys for Iosephus declareth that it was the firebrande of the warres of the Iewes And thoughe Christe coulde readily haue auoyded that enuie yet hee hadde rather hymselfe to bee a Iewe then to gette hym lodginge by an ouerthwarte deniall of the same 54. And when his Disciples sawe it It may be the region where they were putte them in minde that they should desire that lightning should fal down vpoÌ„ the wicked for in times past Elias had in that place ouerthrowne wyth fire from heauen the kings souldiours whiche were sent to take him 2. Reg. 1. 10. Therefore it came into their minde to thinke that the Samaritanes which so vnwoorthily reiected the sonne of God were ordained to the like destruction And heere we doe see whether a folish imitation of the holy fathers doth cary vs. Iames and Iohn do pretende the example of Elias but they consider not howe much they differre from Elias they doe not examine the extremitie of their zeale they looke not to the callinge of God The Samaritanes had the like goodlye pretence for their idolatrie as it is sette downe in Iohn 4. 20. but they were both amisse for that wythout any regarde they were rather Apes then followers of the holy fathers And thoughe it is doubted whether they thought the power to be in their owne handes or that they desired Christ to giue it them yet I doe thinke this the more probable that they were lift vppe with a foolish hope thinking themselues sufficiently armed to execute that reuenge so that Christ would allow of it 55. Yee knowe not of what spirite yee are By this aunsweare Christ not only restrained the vnbrideled heat in the two disciples but he also prescribeth a rule to vs all that we nourish not any such heat in vs. For it behoueth him who soeuer he be that attempteth any thing that he be wel assured with himselfe that he haue the spirite of God for his authour and his guide and that he be led with a right and pure instincte of him Feruencie of zeale doeth cary many men but if the wisdome of the spirit be wanting they become as blubbers and frothe Also it often falleth out that the troublesome affections of the flesh are mixed with the zeale and they which seeme to be moste zealous of the glorye of God are blinded with a priuate affection of the flesh VVherfore except the Spirit of God doe guide our zeale it will not serue for an excuse that wee attempted nothing but of a good zeale But the Spirite it selfe shall gouerne vs by counsell and wisedome that we doe nothing beside our duetye nor beyonde our callinge also that we attempt not anything but wisely and conueniently Further he will indue our mindes euery dreg of the flesh being wiped away with a right affection that we desire not any thinge but that which God commaundeth Christ also blameth his disciples for that they were farre from the spirite of Elias and that they doe wickedly in taking that to theÌ„selues which he did For Elias executed the iudgement of God which was coÌ„maunded him by the spirite of God but these men not by the commaundement of God but by the prouocation of the flesh are caried to seeke reuenge VVherefore the examples of the Saincts are no defence to vs except the same spirite doe dwell in vs which directed them Mathew 19. Marke 10. Luke 3. Then came vnto him the Pharisies tempting him and sayinge to him Is it lawfull for a man to put away his wife for euery fault 4. And he answeared and sayde vnto them Haue ye not red that he which made them at the beginning made them male and female 5. And sayd for this cause shall a man leaue father and mother cleaue vnto his wife they twaiâ—e shal be one flesh 6. VVherefore they are no more twaine but on flesh Let no manne therefore putteas under that which God hath coupled togither 7. They sayde vnto him VVhy then did Moses commaunde to giue a bill of diuercement and to putte her away 8. He sayd vnto them Moses for the hardnesse of your heart suffered to put away your wiues but froÌ„ the beginning it was not so 9. I say therefore vnto you that who soeuer shall putte awaye hys wife â—xcepte it be for whoredome and marrie another committeth adulterie and who soeuer marrieth her which is diuorced doeth commit adulterte 2. Then the Pharisies came and asked him if it were lawfull for a manne to put away his wife and tempted him 3. And he answeared said vnto them VVhat did Moâ—ses commaunde you 4. And they sayde Moses suffred to wryte a bil of diuorcement and to put her away 5. Then Iesus answeared and sayde vnto them for the hardnesse of your heart he wrote this precept vnto you 6. But at the beginninge of the creation GOD made them male and female 7. For this cause shall a man leaue his father and mother cleaue to his wife 8. And they twaine shall be one fleshe so that they are no more twaine but one fleshe 9. Therefore what God hath coupled togither let no man separate 10. And in the house his disciples asked him againe of that matter 11. And he said vnto the who soeuer shal put away his wife marry another committeth adulterie against her 12. And if a woman put awaye her husband and he married to an other shee committeth adulterie  Though the Pharisies do lay snareâ— for Christ and do craftily set vpon him that they might intrappe him yet their malice wrought for our profite as the Lord doeth wonderfully know howe to turne to the good of his what soeuer things the wicked doe deuise for the subuersion of true doctrine For by this occasion was the question answeared which the liberty of diuorcement did bring foorth and there was a certaine law deliuered of the holy and inseparable knotte of Matrimonie But thereof is taken an occasion of quarelling because that the answeare could not be but odious on both sides in respecte of them They demaunde whether it is lawfull for a man to put away his wife for euery cause If Christ deny it they will cry out that he doeth wickedly abrogate the law If he affirme it they wil
And hath raised vp the horne of saluation to vs in the house of his seruaunt Dauid 70. As hee spake by the mouth of his holy prophetes which were since the world began saying 71. That hee would send vs deliueraunce from our enemies and from the handes of all that hate vs 72. That he would shew mercie towardes our fathers and remember his holy couenaunt 73. And the oath which he sware vnto our father Abraham that he would graunt vs. 74. That we being deliuered out of the handes of our enemies might serue him without feare 75. All the dayes of our life in holinesse and righteousnesse before him 67. Zacharyas was filled with the holy Ghost But a litle before it is shewed what this manner of speach meaneth that is that the seruantes of God are indued with more aboundant grace of the spirit the which they yet were not without before VVe read that the spirit was giuen to the Prophetes not that they were at other times without the same but because that the power of the spirite did more plentifully and fully shew it selfe in them as oft as they as it were by the hand of God were brought into the light to execute their office Therefore the knitting togeather of those two clauses which Luke vseth is to be obserued that hee was filled with the holy Ghost and prophecied For it signifieth that hee was then inspired from aboue more then ordinarily so that hee spake not after the fashion of men as a priuate man but that hee spake onelye heauenly doctrine So Paule ioyneth Prophesie and the spirit together 1. Thess. 5. 19. Quench not the spirite despise not prophesie that we might knowe that by the contempt of doctrine the light of the spirite is extinguished But this goodnes of God is worthy to be remembred that Zacharyas had not onely the vse of his speach restored to him againe which for niene monethes hee wanted but also his tongue was made an instrument of the holy Ghost 68. Blessed be the Lord. Zachary beginneth with thankes giuing but with a propheticall spirite he setteth forth the accomplished redemption promised before time in Christ whereof the saluation and felicitie of the Church did depend why he should be called the God of Israel vnder whose gouernment the whole world is subiect it doth better appeare by the texte namelye for that the redeemer was speciallye promised to the seede of Abraham Because that GOD had made his couenaunt onely with one people and nation whereof Zachary was now about to speak For good cause therefore doth he expresly name the name of that people to whom the grace of saluation properly or at least principally was sent and appoynted There is vnder this visiting a secrete opposition because that the countenaunce of God for a time was turned from the wretched children of Abraham for they were fallen into that calamitie and ouerwhelmed with so great a heape of mischiefes that no man would haue thought that God had any regard vnto them Furthermore this visitation of God whereof Zachary mentioneth is put as the cause and the beginning of the redemption Therefore resolue it thus God looked vppon his people that he might redeeme them And seeing that they were prisoners which God redeemed and that this kind of redeÌ„ption was spirituall we thereof gather that euen the holy fathers were not free from the yoake of sinne and the tyrrany of death but through the grace of Christ For Christ is said to be a redeemer sent euen to the holy and elect people of God But if redemption was but then at length brought of Christ when as he appeared in the flesh It followeth that the faithfull which were dead before his comming were all their life time seruauntes of sinne and of death which were a great absurditie I answer that the force and effect of this redemption which was once giuen in Christ was common in all ages 69. He hath raysed vp a horne of saluation That is a power to saue For the throane of Dauid being throwne downe and the people being dispearsed the hope of saluatioÌ„ in outward shew was also falleÌ„ away And surelye Zachary alludeth to the prophesies of the Prophets in the which there is promised a sodaine restitution when that al thinges with them were in greatest miserie and destruction And this sentence is taken out of the Psalm 132. 17 where it is sayde There will I make the horne of Dauid to budde for I haue ordayned a light for mine annoynted If that God doth shew his power to saue vs in no other meanes but in Christ then it is a most hainous offence to bow from him any way if that we hope to be saued from aboue But obserue that that is a horne of saluation to the faythfull which to the wicked is terrible so that dispearseth them or rather ouerthroweth them and beateth them to the dust He calleth Dauid the seruaunt of god not simply because he worshipped God as euery one of the godly doe but in an other respect namely that he was chosen his minister to gouerne and to preserue his people that he and his successours should represent the person and offices of Christ. And although there was then no shew of a kingdome left amongst the Iewes yet beecause that Zachary reposeth himselfe in the promises of God he doubteth not to call Dauid the seruaunt of God in whom God shewed a token of saluation that was to come VVhereof it followeth that Christe is then indeede constituted as the aucthour of our saluation when that there is a throane set vp for him amongst vs from the which he may gouerne vs. 70. As hee spake Least for the newnesse of it the saluation should be doubted of which he saieth was brought by Christ he citeth all the prophetes as witnesses of the same which being raysed vp in diuers tymes doe yet teach with one consent that we must hope for saluation from Christ alone And this is not the onely purpose of Zachary to prayse the fayth and constancie of God because that hee perfourmeth and fulfilleth that which he before in times past hath promised But his minde is rather to call the faithfull to the old prophesies that with the more certeintie and readines they might imbrace the saluatioÌ„ offered them wherof all the Prophetes from the beginning witnessed For truely our fayth in Christ is established vppon a sure stay when as it cometh forth confirmed with the testimonies of al the Prophets He calleth the Prophetes holy that thereby their wordes might haue the greater aucthoritie and reuerence as if he should haue sayde they are not light or common but approoued witnesses yea they are set forth by publike commaundement as if that from heauen they were called for this purpose from the common sorte of men But in small and seueral perticular poyntes to discusse how that all the Prophetes did witnesse of Christ it would be too long Let this suffice for this time â—ith it
Certainely there is no other maner of fire then worme for if by the consent of al it is receiued that there is a metaphore in the name of worme then is the same to be thoughte of fire VVherefore lettinge passe the speculations wherein vaine men weary themselues without profit let it suffice vs to vnderstand that with these maner of speaches for the rudenesse of oure capacitie is that horrible torment noted which at this day can neither be conceiued in mans vnderstanding nor expressed in wordes Mathew 3. Marke 1. Luke 3. 13. Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him backâ— saying I haue nede to be baptized of thee and commest thou to me 15. Then Iesus aunswearing said to him let be nowe fâ—r thus it becommeth to fulfil al righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water And â—ee the heauens were opened vnto him and Iohn sawe the spirit of God descending like a doue and lighting vpon him 17. And lo a voice came froÌ„ heauen saying This is my beloued sonne in whome I am well pleased 9. And it came to passe in those dayes that Iesus came from Nazareth a citie of Galile and was baptized of Iohn in Iordan 10. And assoone as hee was come out of the water Iohn sawe the heauens clouen in twaine the holy Ghost descending vppon him like a Doue 11. Then there was a voice from heauen saying thou arte my beloued sonne in whom I am well pleased 21. Now it came to passe as al the people were baptized that Iesus was baptized and did praye that the heauen opened 22. And the holy Ghost came downe in a bodily shape like a Doue vpon him and there was a voice froÌ„ heauen saying Thou art my beloued sonnâ— in thee I am wel plesed 2â— And Iesus himselfe began to be about thirtie yere of age 13. To be baptized of him To what end the sonne of God would be baptized we do partly gather by his answeare First there is a speciall reason brought why he was baptized as we are that the faithful mighte more certainly be perswaded that they are grafted into his bodye and buried with him through baptisme But the end which he proposeth here is larger for so it becommeth to fulfil al righteousnesse The word righteousnes doth often signifie as muche in the scripture as the obseruing of the law And so this place may be expounded that it became Christ in that he willingly submitted himself to the law to performe the same in euery poynt Yet I had rather take the same more simplie in this manner as if Christ shuld haue sayd omit now to speake of my dignitie for the question is not which of vs two excelleth other but wee must rather looke what our calling requireth what is enioyned vs of god the father for this was the general cause why Christ was baptized that he might perform obedience to his father the special cause was that he in his own body might coÌ„secrate baptisme that it might be coÌ„mon to vs with him 14. I have nede to be baptised of thee It is certain that Iohn knew Christ to be not only a notable prophet as many doe foolishly dreame but for the sonne of God as he was Otherwise he shuld haue 〈…〉 to God submitting his holy calling to a mortal man But how he knew this let the readers learne out of the 1. cha 15. of Iohn And this was a probable cause of refusall that Christ had no neede of baptisme but in this doeth Iohn fail that he considereth not that he demaÌ„deth baptisme for others sakes Therfore Christ commandeth him to consider what belongeth to him that occupieth the place of a seruant because that a voluÌ„tary subiection doeth derogate nothing from his glorye And although in that so great a man some part of his office was hid for a time yet that perticuler errour shoulde not hinder the Baptist but that rightlye and lawfully he shuld haue executed his office By which exaÌ„ple we are taught that they which haue an office enioyned theÌ„ of the lord may not do any thing rashly for any reuelatioÌ„ though at the first they do not vnderstaÌ„d euery thing annexed to their office or depeÌ„ding vpoÌ„ the same His modesty is also to be noted that he ceasing froÌ„ his own opinion doth preseÌ„tly obey christ 16. Lo the heauens were opened The opening of the heaueÌ„s is somtime taken for the manifestation of the heauenly glory and here also it signifieth a diuision of the visible heauen so that Iohn might see somwhat aboue the planets the stars for the meaning of Markes words cannot be other who saith that he saw the heaueÌ„s clouen in twaine But more narowly to inquire what maner of diuision this was it doth neither apertain muche to the matter neither doth it profit for it is sufficient to know that this was a token of the presence of God Further when the Euangelists say that Iohn sawe the holy Ghost it is probable that the heauens were especially opened for his cause though I repugne it not but that Christe also as he was man was made more certaine of his calling And to this purpose the wâ—ordes of Luke seeme to tende when he sayth that while Christ praied the heauens opened for although he poured out his praiers alwaies for the profit of others yet he had nede as he was man seeing he was to fight so hard a battel to be armed with a singuler power of the spirite But here arise 2. questions The first is why the spirite then descended vpon Christ which was in him before This question is aunswered by the place of Isai 61. 1. which is entreted of in an other place The spirit of the Lord vpon me therefore hath the Lord anoynted me to preach glad tidings to the pore he hath sent me Although christ woÌ„derfully excelled with a singular grace of the spirit yet he kept himself at home as a priuate manne vntil he was brought foorth by his father Therfore now wheÌ„ the appoynted time is come wherein he should prepare himselfe to fulfil the office of a redemer he is endued with a newe power of the spirite and that not so much for his sake as for others For this was done of purpose that the faithful might honour and reuerently embrace his diuine power that the infirmity of flesh shuld not be coÌ„temned in him That same also was the cause why he deferred his baptisme to the 30. yere of his age Baptisme was a beginning of the gospel therfore together with the preching of the gospel it begaÌ„ And christ preparing himselfe to preache the gospel was by Baptisme as wel entred into his office as instructed by the holy spirit The holy spirite therefore appeared vnto Iohn descending vpon Christ to admonish that nothing carnall or earthly should be sought for in Christ but that
name auctoritie of Christ alone therefore he speaketh in the singular number after a sorte taketh vppon him the person of Christe that he might the more effectually stirre vp the mindes of the godly to an assured trust It is certaine that the wordes which are here set downe cannot properlye be applyed to any but to Christ alone and that for two causes First because that he alone was endued with the fulnes of the spirite that hee might be a witnesse and a messenger of our reconciliation with God by which reason Paul assigneth that peculiarly to him which is commō to all the ministers of the Gospel Ephe. 2. 17. that is that they shuld preach peace to as many as are nigh and farre off then because he only worketh and perfourmeth by the power of his spirit whatsoeuer good things are promised 18. The spirit of the Lord vpon me This is therfore said that we might know that Christ aswel in himself as in his ministers doth not the work of mā or any priuate busines but that he was sent of God to restore the saluation of the Church For he testifieth that he doth nothing by the motion and counsell of man but al things by the gouernment of the spirit that the faith of the godly might be grounded vpon the aucthoritie and power of God That clause that next followeth Because he hath annoynted mee is added to expound the former For many do falsly boast that they haue the spirit of God whē they are without the gifts of the spirit But Christ by the annoynting as by the effect proueth that hee is endued with the spirit of God Then hee sheweth to what end hee was endued with the grace of the spirit namely that he might preach to the poore whereby we gather that whosoeuer are sent of God to preach the Gospell ought first to be endued with necessary giftes that they maye be able to discharge so great an office VVherefore they are indeede to be laughed at which vnder the pretence of the calling of God doe vsurpe the place of Pastors when they are most vnapt to execute the office as the horned bishops in poperie when they are more ignorant then any Asses yet they proudlye cry out that they are the Vicars of Christe and that they only are the lawful gouernours of the Church It is also expresly said that the Lord doth annoynt his seruauntes beecause that the true and effectuall preaching of the Gospell dooth not consist in windy eloquence but in the celestiall power of the spyrite as Paule sayeth 1. Cor. 2. 1. 4. To the poore The Prophet declareth what the estate of the church was before the beginning of the gospel and what al our condition is without Christ. Therefore he calleth them poore broken captiues and blind and brused to whom God promiseth restitution But though the body of the people was oppressed with so many miseries that these titles might agree to euery member of the same yet because that manye in their pouertie blindnesse bondage and to bee shorte in death doe flatter themselues or ar senselesse therfore few are fit for the receiuing of this grace And first we are taught here to what ende the preaching of the Gospell belongeth and what it bringeth vs that is when we were wholly ouerwhelmed with all kind of euils there God shineth vnto vs with his light of life that he leading vs out of the great depth of death might restore vs into a full felicitie Truely this is no vsuall commendation of the gospell that we gather such incomparable fruit of it Secondly we see whō Christ calleth to him and whom he maketh partakers of the grace committed to him that is they that are wretches in al-poyntes and are without all hope of saluation But againe we are admonished that we cannot any otherwise enioy these benefits of Christ except we be humbled with a deepe feeling of our miseries and as people hungarstarued doe desire and seeke for him to be our deliuerer for whosoeuer swell in pride and sigh not vnder their captiuitie and are not displeased with theyr owne blindenesse they doe with deaffe eares dispyse this prophesie 19. That I should preach the acceptable yeere It seemeth to many to be an allusion to the yeere of Iubile whose iudgement I doe not refuse Yet it is worth the labour to note how the Prophet taketh paines to aunswear a doubt which might trouble and shake the weake mindes seeing that the Lord had so long differred the promised saluation and had holden them in suspence Therefore he appoynteth the time of redemption in the counsell or goodwill of God as he saith chap. 49. 8. In an acceptable time I haue heard thee in a day of saluation haue I helped thee Paule to the Galla. 4. 4. calleth it the fulnes of time that the faithfull may learne not curiously to enquire further then is expedient but to reste in the will of God and this one thing was sufficient for them that the saluation in Christ was giuen when God saw it good 20. And the eyes of all that were in the Synagogue I doubte not but that God had touched their heartes that the straungnes of the matter might make them more attentiue and so should giue eare to Christ speaking for it was necessary that they should be stayd least they presently shuld haue made a noyse or at the leaste that they shoulde not breake off the course of the word seeing that otherwise they were more bent and readye to contemne Christ as we shall see 21. This day is fulfilled Christe doth not onely vse these three words but prooueth in deede that the tyme is nowe come wherein GOD would restore the decayed Church that the exposition of the prophesie might be euident and plaine to the hearers as the interpreters do rightly and in order handle the scripture when they applye the same to the present vse and he saieth that it was fulfilled rather in their eares then in their eies because the bare sight doth litle profit except that doctrine had the chiefe place 22. They bare witnesse Here Luke first commendeth vnto vs the diuine grace which was in the mouth of Christe then hee liuely paynteth out the vnthankfulnes of men He calleth them the words of grace or gratious wordes in the Hebrew phrase wherein the power and grace of the holy Ghost was seene Therefore the Nazarites are compelled to acknowledge with admiration God speaking in Christ yet they willingly hinder themselues from giuing the right and due honour to the heauenly doctrine For when they obiect that he is the sonne of Ioseph they do not amplyfie with this circumstaunce the glory of God as it became thē but malitiously they take this as an offence that they might with the fairer colour refuse whatsoeuer shal be sayde by the sonne of Ioseph So at this day we see very many who though they are enforced to graunt that to be the word of God which they
more euidently shewe the heart of man to be the seat of all euilles he sayeth that the testimonies and fruites are apparant in the sinnes them selues For the woorde Deâ—iling or making vncleane in Greeke is sayd to make Common as a little before Marke sayd common hands for vncleane And it is an Hebrewe phrase for because the Lord had separated the Iewes on this condition that they might be seuered from al the vncleannesse of the Gentiles what soeuer differed from this holinesse they called common or as prophane Mathew 15. Marke 7. Luke 21. And Iesus went thence departed into the câ—astes of Tyrus and Sidon 22. And beholde a woman a Cananite came out of the same coastes cried saying vnto him Haue mercy on me O Lorde the sonne of Dauid my daughter is miserably vexed with a deuil 23. But he answered her not a word Then came to him his Disciples and besought him saying send her away for shee crieth after vs. 24. But he answeared and sayd I am not sent but vnto the lost shepe of the house of Israel 25. Yet â—hee came and worshipped him saying Lord helpe me 26. And he answered and sayd It is not good to take the childreÌ„s bread and to cast it to whelpes 27. But shee said trueth Lord yet in deede the whelps eat of the crums which fall from their masters table 28. Then Iesus answeared and sayd vnto her O womaÌ„ great is thy saith be it to thee as thou desirest and her daughter was made whole as that houre 24. And from thence he arose and went into the borders of Tyrus and Sidon and entred into an house and woulde that no man shoulde haue knowen but he could not be hid 25. For a certain womaÌ„ whose little daughter hadde an vncleane spirit heard of him came and fell at his feete 26. And the woman was a Greeke a Syrophenissian by nation and shee be sought him that he would cast out the deuil out of her daughter 27. But Iesus said vnto her let the children first be sed for it is not good to take the childreÌ„s bred to cast it vnto whelps 28. Then she answered said vnto him trueth Lorde yet in dede the whelps eate vnder the table of the childrens crums 29. Then he said vnto her for this saying go thy way the deuil is gon out of thy daughter 33. And when shee was come home to her house shee founde the deuill departed and her daughter lying on the bed  In this myracle we are taught how the grace of Christ begaÌ„ to spread amongst the Gentiles For though the full time was not yet come wherin Christ should make himselfe knowen to the whole worlde yet it pleased him to giue some tastes of his commoÌ„ mercy which at length was bestowed generally both to the Iewes and Gentiles after his resurrection Also in the woman of Canaan is described a notable image of faith that by making comparison we might knowe that the promised redemption was worthily taken from the Iewes whose vngodlines was so blockish The woman which Mathewe calleth a Canaanite is of Marke sayde to haue bene a Grecian and by nation a Syrophenissian wherein there is no difference for we knowe that it was the common maner of speache amongst the Iewes to call all forraine nations Grecians and therfore that Antithesis betwene the Grecians and the Iewes is often sounde in Paule Also when shee was borne in the coastes of Tyre and Sidon it is no meruaile that shee is called a Syrophenissean when as the region hadde the name of Syria and was a parte of Phoenicia and the Iewes very odiously called all the inhabitants of that land Cananites And it is to be supposed that the most part of them came of the people of Canaan who being banished out of their country toke the next place of refuge in their banishment They doe both agree in this that the woman came of a prophane nation not brought vp in the doctrine of the lawe that shee came of her owne accord to Christ in all humility to seeke aid of him The circumstance is also to be noted which is set downe by Marke that Christ came not thither with banner displaid but as a priuate man that he might hide himself in that corner for a time But Marke speaketh after the common sense of flesh for though Christ foresaw by his diuine spirit what should come to passe yet in as much as he was the seruant ambassadour of the father he kept himselfe after the maner of man within the bounds of the calling laid vpon him therfore it is said that he could not do that which as a man he would haue done In the meane while this circumstance hath great waight for the condemnation of the Iewes that wheÌ„ Christ in opeÌ„ place did set before them the promised redemption with a loud voice and myracles annexed to the same they remained blinde and deafe when yet they boasted themselues to be heires of the couenant of the Lord his peculiar people and a priestly kingdome and this woman which had none of these priuiledges with the children of Abraham vnto whome the couenant in shewe appertained not not being called either with woorde or signe commeth running of her owne free will 22. Haue mercy on me O Lorde Though this woman was a stranger from the Lordes flocke yet she had gotten some tast of godlinesse for without some knowledge of the promises shee coulde not haue called Christ the sonne of Dauid For although the Iewes were almost falne away froÌ„ the pure and sincere doctrine of the law or at the least were turned far aside from the same yet the renoumed fame of the promised redemption flourished And wheÌ„ as the restitution of the church rested vpon the kingdom of Dauid wheÌ„ as there was any speach of the Messias the name of the son of Dauid was coÌ„mon among them this confession was in the mouth of all men But when as true faith was worne out amongest them by the wonderful incredible goodnes of God it came to passe that the sauor of the promisses came to the natioÌ„s that dwelt by them Therfore though this womaÌ„ had not ben familiarly taught by any master neither yet had framed a faith in Christ vnaduisedly to her self but she coÌ„ceiued it out of the law and the prophets VVherfore that dog Seruetus no lesse folishly theÌ„ wickedly abused this exaÌ„ple that he might strip faith bare naked of the promisses After this sense I deny not but that somtimes there may be a faith coÌ„ceiued which alwais hath not an expres distinct knowledge of sound doctrine so that we hold this that faith doth alwaies spring out of the woorde of God and hath his beginning of the true principles so that it may alwayes be annexed to some light of true knowledge 23. But hee answeared her not The Euangelistes doe diuers wayes commend the faith of this woman as nowe of her inuincible
as Christe in another place to the end he may proue the Baptisme of Iohn he demaundeth whether it be from heauen or of men 32 I sawe the spirite descending like a Doue It is an vnproper or figuratiue kinde of speech for with what eyes coulde he see the spirite But because the Doue was a certaine and vnfallible token of the presence of the spirite shee is called the spirite by Metonymia not that she is in deed the spirite but that shee doth represent him so muche as mans capacitie dothe beare And this translation is common in the Sacraments for why doth Christe call bread his body but only because the name of the thing is aptly translated vnto the signe especially whereas the signe is a true and also effectuall pledge whereby we may be certified that the thing it selfe which is signified is perfourmed vnto vs. Yet mayest thou not thinke that the spirite was included vnder the Doue who fulfilleth heauen and earth but that he was present by his power that Iohn might knowe that hee did not see that sight in vaine Like as wee knowe that the body of Christe is not tyed to the bread but yet we do inioy the participation thereof Nowe heere may a question bee moued why the spirite did then appeare vnder the shape of a doue VVe must alwayes hold the proportion of the signes with the truth VVhen as the spirite was giuen to the Apostles there appeared firie and clouen tongues because the preaching of the Gospell should be spread abroade throughout all tongues and shoulde haue firie force But God meant in this place openly to represent that mildnesse of Christe which Isaias commendeth Smoking Flaxe shall hee not quenche and a â—haken reede shall hee not breake For the spirite was then first seen to discend vpon him not that he was voyd therof before but because hee was then called vnto dignitie as it were with that solemne rite For we knowe that he laid hid for the space of thirtie yeres like to a priuate person because the time of his manifestation was not yet come And when hee woulde manifest himself he began with baptisme For he receiued the spirite then not so much for himselfe as for his And for this cause that comming downe was visible that wee may knowe that there remaineth in him store of all those giftes which wee want And this may we easily gather out of the wordes of Iohn Baptist. For in that he saith vpon whom you see the spirite descending and remaining vpon him hee it is that baptiseth with the spirite it is as much as if he should say that the spirite appeared to this ende in a visible shape rested vpon Christ that hee myght water all his with his fulnesse I touched before briefly what it is to baptise with the spirite namely to giue Baptisme his effect leaste it bee vaine and voyde which thing the spirite doth by his power 33 Vpon whom thou shalt see Here ariseth an harde question For if Iohn knewe not Christe why doth he refuse to suffer him to come to his baptisme he woulde not surely say thus to one whome hee knewe not I ought rather to bee baptisedâ—f thee Certaine doe answere that he knew him so farre that he reuerenced him as an excellent Prophete he knewe not that hee was the sonne of God But this is a colde answere For euerie man must obey the calling of God without respect of persons Therfore ther is no dignitie of man or excellencie which ought to hinder vs in our office Therefore Iohn had done iniurie to God and his baptisme if hee had saide thus to any other saue onely to the sonne of God Therefore it must needs be that hee knew Christ first First wee must note that we intreate in this place of that knowledge which commeth by familiaritie and continuall vse Although therefore hee knewe Christe so soone as hee sawe him yet doth not this cease to bee true that one of them did not knowe another after the common custome of men because the beginning of the knowledge came from God yet neuerthelesse this question seemeth not to bee throughly answered for he saith that the sight of the spirite was the marke of the showing But hee had not as yet seene the spirite when hee speaketh vnto him as vnto the sonne of God I doe willingly subscribe vnto their iudgement who thinke that this signe was added for confirmations sake and that not so much for Iohns sake as for all our sakes Onely Iohn saw the spirite but for other rather then for himselfe Bucer citeth that place of Moses â—itly This shall bee to you a signe that hauing gone three dayes iourney yee shall sacrifice vnto mee in the 〈◊〉 Truly when they went foorth they did now know that God was the guide and gouernor of their iourney but this was as they say a confirmation fet from the latter So that this was added as an ouerplus vnto the former reuelation which was shewed vnto Iohn 34 I sawe and testified He meaneth that he vttereth nothing that was doubtfull because God would haue those thinges to bee well and throughly knowen vnto him whereof he shoulde afterwarde bee a witnesse vnto the worlde And this is worthie the noting that he did testifie that Christe was the sonne of God because Christ should be the giuer of the holy ghost because the honor and office to reconcile men vnto God belongeth to none other but to him alone 35 The next day after Iohn stoode againe and two of his disciples 36 And when he saw Iesus walking he saide beholde the lambe of God 37 These two disciples hearde him speake and they followed Iesus 38 VVhen Iesus turned backe and sawe them following him he saith vnto them what seeke yee They saide vnto him Rhabbi which if thou interprete is expounded master where abidest thou 39 Hee saith vnto them Come and see they came and saw where he abode and they tarried with him that day and it was almost the tenth houre 36 Beholde the lambe of God Heere appeareth that more plainely which I saide before that Iohn so soone as he perceiued that hee drewe neere vnto the ende of his course he was wont to be earnest in this point that he might deliuer vp the light vnto Christe His constancie likewise maketh his testimonie to be of greater credit But in this that one day after another he standeth so diligently vppon the repetition of Christ his commendation he declareth thereby that his course was now finished Furthermore we see heere how slender and base the beginning of the Church was Iohn truly prepared disciples for Christ but Christe doth now at length begin to gather together the Church Furthermore hee hath onely two obscure men that were of low estate but this also serueth to the setting foorth of his glory that hee doth spreade abroade his kingdome myraculously in a short time not being holpen with mans riches or a mightie