breaketh the matrixe in all fleshe whether it be of men or of beastes shal be thine Neuerthelesse the first borne of man thou shalt redeme Here the worde of the lord doth define what firste borne is that is euery one that openeth the matrixe first namely whether it be onely begotten or fyrst begotten The lorde saith not tary vntill the seconde be borne but he saith those that are to be redemed shalte thou redeme from the age of a moneth for the value of a mōthe namely for fiue sicles For if it should haue bene so that he that firste openeth the matrixe should not be called firste borne vntyll hee haue bretherne then might some man haue said I owe nothinge vnto the priest tyll that he be broughte forthe by whom he that is alredy borne be made first begotten Also in Exodus it is sayde And at mydnight the Lorde smote all the fyrst borne in the land of Aegypt both of man and beast Now if it be trewe that none are first begottē but they that haue brethern then the onely begotten although they were fyrst borne peryshed not The thirde obiection of Heluidius ANd he taught them in their synagogges in so much that they were astonied and said whence commeth this wisedom and powers vnto hym is not this the carpenters sonne ▪ is not his mother called Mary his bretherne Iames and Ioses and Symon and Iudas and are not all his systers with vs Also in the Acts of the Apostels it is said thus These all continued in prayer and supplication vvith the vvomen and Mary the mother of Iesu and vvith his bretherne And Paule in the Actes saith And I vvent vp accordinge to the reuelation and savve none but Peter and Iames the brother of our Lord. These places he bringeth to proue that shée was not a virgin because that these are called the bretherne of Christ Aunsvvere But in the scriptures a man is saide to be our brother fower maner of wayes that is to say by nature by countrey by kinred and by affection By nature bretherne are as Esau and Iacob the twelue Patriarches Andrew and Peter Iames and Iohn By countrey bretherne are saide to be as the Iewes which among them selues were called bretherne as in Deuterono If thou bye thy brother which is an Hebrewe he shall serue the syxe yeres And S. Paule I haue wysshed my selfe to be accursed from Christ for my bretherne and kynsemen accordynge to the fleshe whiche are the Israelites By kinred they are said to be brethern whiche come of one house that is when of one stock a great multitude do spring As in Genesis Abraham sayde to Lott Let there be no contention betwene thée and mée and betwene thy shepeherdes my shepeherdes because wee are al bretherne And againe Laban said to Iacob because thou art my brother thou shalte not serue me freely for nothinge Those that are bretherne by affection are deuided into twoo sortes into spirytuall and common They are spirituall bretherne whiche are Christians As in the Psal. Beholde how ioyfull a thynge it is brethern to dwel together in vnitie Commonly we are al called bretherne because we come al of one Father By this diuision it is apparant that they were saide to be the bretherne of Christ by kynrede not by nature not by countrey nor affection Therefore as Ioseph was called the father of Christ euen soo were they sayde to be his bretherne and that both in one respecte for Ioseph was thought to be the father of Iesus and so were Iames and Ioses others thoughte to be his brethern But none wil cōtend about this but such as ar to curiouse The seconde Chapter WHEN Iesus was borne at Bethleem in Iuda a Citie of Iewry in the time of Herode the king behold there came wise men from the Easte to Hierusalē VVhen Iesus vvas borne B In the first chapiter the Euangelist hath descrybed the original and stocke of Christ In this second chap. he dothe reherse what hapned vnto hym in his infancie in all thinges preachinge hym to be the Sauioure and trewe Christe For the whiche cause in this place he dothe expresse by name the place of his byrthe and the kingdome of Herode At Bethleem M. By what occasion the virgin came into Bethleem where as the aungell was sent to her in Nazareth Mathewe sheweth not but Luke very playnly declareth it in the begynning of the seconde chapter C For the spirite of God whiche prepared and appointed him self scribes or secretaries doth seeme so orderly to moderate theyr stile and manner of writynge that all of them should write on and the selfe same hystorie with most excellent agreement and yet notwithstanding diuerse wayes whereby the trueth of God should be the more vndoubted and manifest where as it is certaine that they spake not of their owne brayne but euery man did wryte seuerally that which the spirite declared and tolde one hauing no regarde to the other and that simply and fréely Iuda M. There are twoo Bethleems one in the tribe of Iuda and the other in the tribe of Zabulon of the which is mention made in the bookes of Iosua and Iudges In the tyme of Herode the king M The greke texte hath in the dayes of Herode according to the maner of the Hebrewes This is that Herode the greatter the sonne of Hircane of the beginning of whose kingdome Iosephus wryteth In this mans tyme he beinge now olde was Chryste borne Beholde there came vvyse men C. Here a hystorie worthy remembrāce is declared that God styrred vppe wyse men out of Chaldea whiche came into Iewry onely to worship Chryst where he laye in a maunger without pompe yea rather contemned Suerly this was the wonderfull wisedome of God that he wolde suffer his sonne in so base humilitie to come into the worlde and yet notwithstandynge he decked and beutified him as well with prayse and glorious tytels as with other excellent thinges least that any thinge should be wantinge to our fayth to the prouing of his deuine maiestie Notwithstanding in this shew of repugnancie and disagreinge the apt and proper harmony is to be considered and noted The Starre from heauen doth declare him to be a kynge whose state or throne is the maunger or crybbe of beastes because he was denied to haue rome or place amonge men In the Easte his maiestie did brightly shine where as in Iewry not onely there appered none at all but also it was polluted with muche ignomie and reproch But to what purpose was this Because our heauenly father wold appoynte both the starre and also the wyse menne to be our guydes whiche shoulde directe and brynge vs a righte to his sonne But in the meane tyme he toke frō him al earthly renoune and glory to the ende we mighte vnderstande that his kyngdome was a spirytuall and heauenly kingedome Wherefore this historie is not onely profitable for this cause that God
it might foreshewe the glory of his resurrection Ioseph and Nicodemus do bestowe so greate coste that it myght seme superfluous But we must cōsider the purpose of God which led them by his spirite to geue this honour vnto his sonne that the swete odoure of the Sepulcher might take away the horror of the Crosse Moreouer those thinges which are extraordinary ought not to be drawen into example Saint Iohn also by those woordes before recited doth declare that this was one of the ceremonies of the lawe For it was necessary that the people of olde tyme namely the Iewes shoulde bee stayed vp by suche lyttle helpes who had not suche manifest testimony of his resurrection that with constant faythe they myght looke for the comming of the mediatour Wherfore wee must note the difference betweene vs to whom the brightnes of the Gospell hath shyned and the fathers to whom figures and shadowes supplyed the absence of Christ This is the reason then greater pompe of Ceremonyes was tollerable which at this day cānot be vsed without faulte For they which at this day burye the deade so sumptuouslye do not onely burye dead men but also they so muche as they can plucke Christ himselfe the kinge of life from Heauen and do shutte him into the Sepulcher because his resurrection hath abrogated those oulde Ceremonies For the promise and the worde of God is the soule as it were whiche geeueth lyfe vnto Ceremonies the worde beinge taken away all rightes what soeuer that men obserue are nothinge but meere superstitiō because immoderate coste doth extinguishe the sweete odoure of Christes resurrection Moreouer S. Iohn addeth sayinge And in the place where hee was crucifyed there was a garden and in the garden a newe Sepulcher wherein was mā neuer layed There layed they Iesus therefore because of the preparinge of the Sabothe of the Iewes Because the time was farre spente and the Sunne settinge which was the beginninge of the Saboth was at hande Ioseph and Nicodemus chose this garden as a fitte and conuenient place for their purpose 60. And layed it in his new tombe which hee had hewen out euen in the rocke and rolled a great stone to the dore of the Sepulcher and departed And layed it in his B. Luke and Iohn do declare what Matthewe meaneth by this newe Sepulcher sayinge In the whiche neuer anye man was layed C. Whereby wee gather that Christe was honourablye buryed For there is no doubte but that Ioseph beinge a riche man and grauntinge his Sepulcher vnto the Lorde spared not any other coste which was necessary for his buriall VVhich hee had hevven out The Euangelist Marke hath Whiche hee had hewen out of the rocke And rolled a greate stone to the dore of the Sepulcher Hee rolled this greate stone to the dore of the Sepulcher eyther lest some shoulde spoile the deade carcas or els steale it away But by this meane the prouidence of God woulde take awaye all vaine suspicions and make a waye to the gloryous resurrection of Christe 61. And there was Mary Magdalene and the other Marye sittinge ouer against the Sepulcher And there vvas Marye Magdalene A. The Euāgelist Marke hath And Mary Magdalene Mary Iosephe beheld where he was layed Luke hath The women that followed after which had come with him from Galile behelde the Sepulcher and howe his body was layed She whom Mathew calleth the other Marye is sayde of Marke to be the mother of Ioseph and the brother of Iames. S. Luke addeth sayinge And they returned and prepared sweete odores and oyntmentes Mathew and Marke onlye declare that the women behelde howe where hee was layed but Luke here expresseth their purpose also namelye that they retourned into the Cittye to prepare swete odores and oyntmentes that two dayes after they might celebrate his funerall E. But when they prepared their sweete odores and oyntmentes Marke declareth sayinge And when the Sabothe was past Marye Magdalene and Marye Iacob and Salome brought sweete odoures that they might come and anoint him For after that they had marked the place and sawe howe the Lord was put into the Sepulcher the Sabothe came vppon them On the which Saboth they rested accordinge to the commaundement but the Saboth day beinge paste they prepared by and by theyr sweete odoures and oyntmentes Wherefore the wordes of Luke seeme to be placed oute of order whiche should be red thus But the womē returned and rested the Saboth day according to the commaundemēt the which beinge paste they prepared sweete odoures and oyntmentes 62. The next day that followed the day of preparinge the hye Priestes and Phariseys came together vnto Pilate The next daye that follovved C. In this narration the purpose of Mathewe was not so muche to shew with what obstinate madnes the Scribes Priestes persecuted Christ as to represente vnto vs in a glasse the inspeakeable prouidence of God in prouinge the resurrection of his sonne The crafty and false Iewes conspire amonge themselues and do deuise a waye by the which they might extinguishe the memorye of Christe beinge deade For they see that they haue profited nothinge excepte they oppresse the fayth of the resurrection But while they go about to bring this thinge to passe they bring that other thinge which they sought to hyde into the lighte of knowledge For truly the resurrectiō of Christ should haue bene more obscure or at the least they should haue had more libertye to denye the same excepte they had set witnesses to keepe the Sepulcher Therefore wee see that the Lord doth not onelye frustrate the expectacion of crafty men but also snaringe them in their owne deuises causeth them to obey his wil. The ennemyes of Christe were vnworthye to behoulde his resurrection but yet it was meete that their impudencye should be reproued and that the pretence of sclaunder shoulde be taken from them yea that theyr owne consciences might be conuinced least they shoulde be excusable throughe ignoraunce For what greater testimonye of Christes resurrection coulde there be than to finde the Sepulcher emptye after Christ was put into it the souldiers watchinge the same The hye Priestes and Phariseys came Behould here how these hye Priestes these hypocrites which were wont to reprehend Christ for healing those that were sicke on the Saboth day do themselues violate the Saboth day that they may prosecute their mallice against Christ 63. Sayinge Sir wee do remember that this deceyuer saide while hee was yet aliue After three dayes will I aryse againe A. This our sauioure Christ spake in the 16. Chapter goinge before But they mighte also haue more plainly learned this thinge at the mouthe of Iudas who hearde the Lorde himselfe saye that hee would ryse againe the third day 64. Commaunde therefore that the Sepulcher be made sure vntill the thirde day lest his Disciples come and steale him awaye and saye vnto the people hee is rysen from the deade And the last error shal be worse than the
as it was vsuall to put more in nomber in the natural generation thē in the legall Moreouer it cōmeth to this purpose that Mathew deuiding the genealogy of Christ into three degrées or partes and attributynge to euery degrée fowertene heades or pryncipalles gaue to hym selfe lybertie to pretermytte certaine names whiche Luke could not omyt because he had not tyed him selfe to that lawe or order Thus farre as concernynge the genealogy of Christ Nowe it resteth to declare wherefore Mathew hath comprehended the whole generation of Chryste in three speciall heades and pyllers as it wer and hath attrybuted to euery head fowertene generations Suerly hée dyd it not onely to helpe the memory of the readers but also to note the trypell estate and condition of the people of the whiche Chryste was promysed to Abraham to come euen vntyl the fulnesse of tyme came in the whiche he shoulde be reuealed in the fleshe For althoughe the trybe of Iuda vntyll the tyme of Dauid dyd excell the rest yet not withstandynge it kept not the principalitie In Dauid the kingly authoritie contrary to all mennes expectation issued out whiche abode vntyll the tyme of Iechonias From that tyme there remayned some dignitie and gouernement in the tribe of Iuda which chered vp and comforted the myndes of the godly vntyll the comminge of the Messias 2 Abraham begat Isaac Isaac begat Iacob Iacob begat Iudas and his bretherne Abraham begat Isaac M. Moyses doth shewe that Abraham dyd not only beget Isaac but also Ismaell But to the generation of Christ the carnall propagation was not sufficient but the deuine election was also required Wherefore God sayde to Abraham In Isaac shall thy seede be called A. Whiche sainct Paule also alleageth when that he maketh a distinction betweene the carnall sonnes of Abraham and the spirituall M And to this Isaac although he ware inferiour bothe by byrthe and condition dyd God promyse the blessed seede In thy seede sayth hée shall all the nations of the earth be blessed And trewely this miraculous and wonderfull byrth of Isaac beinge begotten by a man that was an hundred yeres olde and beinge borne of a woman that was also fowerscore and tenne and barren dyd foreshewe the miraculouse natiuitie of Christ euen as did also the natiuitie of Iohn the Baptist Beside this the wonderful obedience of Isaac which he shewed first to God then to his father when he shuld be offered bare the Image of Christe which was obedient to his father euen to the death Isaac begat Iacob M. He begat Esau also which two were borne at one birth But Christ came not of Esau Iacob was chosen to this dignitie althoughe he were inferioure to his brother Esau both in age and also in cōdition of life For so God saith by his prophete Iacob haue I loued but Esau haue I hated And S. Paule also repeteth the same woordes To this Iacob also the promyse was made In thée and in thye séede shall all the nations of the earthe be blessed Iacob begat Iudas and his bretherne M. Neyther was he the fyrste begotten but the fowrth neyther of Rachell which was so wel beloued of her husbād but of Lea he was borne And yet the Patriarche Iacob dyd prophesie that Christe shuld spryng of him saying The scepter shall not depart from Iuda For so much as the Euangelist maketh no mention of Ismael the first begotten sonne of Abraham neither of Esau whiche by order of nature was aboue his brother Iacob he did not vnaduisedly place the .xii. Patriarkes in the genealogy when as God hath geuen the adoption of his grace to all men alike It signifieth therefore vnto vs that the blessednes promysed in Christ doth not onely belong to the tribe of Iuda but to all the children of Iacob also whom God hath gathered into hys churche where as Ismaell and Esau are made aliantes M. And although Christ came only of Iuda yet not withstanding all those fathers perteyned to the rest of the tribes of whom Christ came 3 Iudas begat Phares and Zarā of Thamar Phares begat Esrom Esrom begat Aram. Iudas begat Phares Many thynges are to be reprehended in Iudas First because he went from his bretherne because hée agreed to the Chananeās and maryed with a woman of the same countrey because he begyled his daughter in lawe of the maryage of his sonne being promised to her because he committed fylthines so that of this mā was Phares begotten out of wedlocke by whoredome which Phares is nombred among the fathers and elders of Christ This was truely a foreshewinge of the basenes and lowlines of Christe of the whiche Paule speaketh The sonne of god could haue kept by his prouidence his seede his stocke from al filthines note of infamie but he came into the worlde to abase him selfe and to take vpon him the forme of a seruaunte that he might be a worme no man opprobry and iestinge stocke of men and the outcast of the people that at length he might take vpon him the cursed death of the crosse This reproche hée refused not in his stock that out of the incestious bed might come one that shuld be among his anceters For although Thamar did not couete to lye with her father in lawe being by lust prouoked yet not withstāding she sought by an vnlawful meanes to reuenge her iniurie for Iudas whē he wolde haue cōmitted filthines by chance happened on his daughter in lawe But certainely the inspeakeable loue goodnes of god stroue with the sinne of them bothe that this vncleane séede should neuerthelesse obteyne the septer M Furthermore it was so conuenient and necessarie that he whiche should dye for sinners and should take fleshe of our synfull fleshe should also take his generation by synfull fathers sinful fleshe Phares begat Esrom A. For so hath the sacred hystorie The sonnes of Phares are Esrom and Hamul Esrom begat Aram. Loke in the booke of Ruth chap. 4. 18. 4 Aram begat Aminadab Aminadab begat Naasson Naasson begat Salmon The order of these is plainely set forth in the hystorie of Ruth the. 4 Chapter 5 Salmon begat Booz of Rahab Booz begat Obed of Ruth Obed begat Iesse Salmon begat Booz of Rahab B This Rahab is rehersed by name that in her we may se the cause why Christ came which was to delyuer that which was lost wholly subiect to death and not onely to delyuer it from destruction and death but also to beutifie and decke the same with dignitie and worship For this woman was one of the citizens of Ihericho whom the lord had made to be accursed the chyldren of Israell being commaunded wholly to destroy them and to burne the Citie and al thinges therein with fyer yet notwithstanding he did exempt this woman beinge scant good as men thought for she was a tauerner and perhappes a harlot for the hebrew word signifieth bothe not
to her greate vncle the brother of her grandfather whiche for age was euen croked But Herode Antipas here mentioned and Phillippe were not brethren by the mother side but Herode was the sonne of Marthaca the thyrd wyfe of great Herode and Phillip was borne of Cleopatra Nowe to retourne to our Euangelistes they say that Iohn was cast into pryson because hee reprehended the wicked acte of Herode more freely then the madnes and crueltie of the tyrante wolde beare Nowe the horriblenes of the deede was odious and excecrable enough of it selfe because he did not onely foster and kepe in his house an other mannes wife beinge forsed frō her laufull husbande but also because this iniury was done contumelyousely against his owne brother But for so muche as the reprehension of Iohn was soo sharpe free Herode feared not in vaine leaste sedition shoulde spring and that sodainly His filthy lust suffered him not to amēde his haynous fault detestable cryme but the Prophete of God being bounde cast in pryson he promyseth vnto hym selfe quiet rest and libertie By ignoraunce of this historie it came to passe that many entered into vaine disputacion whether it were laufull for any man to marrye a wife whiche had bene fyrst maried to his brother For although the honest shame of nature dothe lothe and abhorre suche wedlocke yet notwithstandinge Ihon doth more condemne the forcinge and raueshing of a woman thē incest because that Herode by force and deceyte spoyled his brother Phillip of his laufull wyfe And otherwise it had ben lesse lawefull for hym to marry his sonnes daughter then to take his brothers wife being ded out of her widdowhed Well Iohn with cōstant bouldnes preacheth against this beastly and cruel deede to se if he by any meanes might be brought to repētance Whereby we learne of what constante and inflexible courage the preachers and seruantes of God ought to be when that they haue to do with prynces for in euery court almost raigneth Hypocrisie and seruile flattery which for aduauntage is a bondslaue so feeding the eares of princes with pleasaunt and delectable words that they wil in no wise receiue the sharp sower reprehētions of their wickednes But because so wiccked a dede ought not to be cloked dissembled hydden or conceled of the Prophete of God Iohn commeth forth euen in the middest although aboute an vnthanckefull imbassage and worke and least hee shoulde declyne or swarue from his office he feareth not to incurre the displeasure of a tyrante M. In this reprehension therefore of Herode we haue an example what lybertie to vse in reprehendinge and open reprouing of wicked persons namely such as hath these twoo thinges Fyrste that they be tolde that they do the thing which ought not to be done whiche is againste the lorde and his wyll The other is that they be so reproued that they be dryuen to shame the whiche is brought to passe when the offence and faulte is openlye with plaine woordes cast in their teethe 5 And when he would haue put him to death he feared the people because they counted hym as a Prophete C. There semeth in the wordes of Matthew and Marcke to be no small discrepance or disagrement for Mathew sayth that Herode was desirouse of this cruell and wicked murther but was stayed by feare of the people but Marke onely laieth this crueltie to the charge of Herodias but the reconciliation is easye to be made namely that Herode in the beginninge excepte that because greater necessitie constrained hym thereto wolde not haue killed the holy man because he feared hym and trewely conscience dyd somwhat pricke and stay hym from dealyng so cruelly with the prophete of god but Herodias dayly egginge and prouokinge him forwarde at the length droue the feare of god wholly out of his minde But when he was ledde and subdued by that furiouse madnes he wholly desired and sought by all meanes to haue the holy man put to death and extinguysshed notwithstanding he was nowe staied by a newe let that is to say hee feared the people And heare the woords of Marke are to be noted for saythe hee Herodias laide waite for him namely because that Herode of hym selfe was not inclined or prone to kyll Iohn and therefore Herodias eyther by subtil meanes went about to circumuēt him or els priuily to worke the deathe of the holy man. But it is more probable and likely that by subtiltie and deceyte she went about to subdue and wynne the mynde of her husebande but in vaine so longe as the conscience of Herode was pricked not to work the ende or destruction of the saint of god Furthermore there succeded an other feare least any tumulte should aryse amonge the people because of hys deathe For all the multitude accounted Iohn a Prophet But Marke onely toucheth the cause why Herode was stayed from fulfillinge the minde of the strompet and harlot his vsurped wife for Herodias sought so sone as Iohn was put in pryson to haue his deathe and that pryuylie But truely Herode reuerenced the holy man and wolde willingely haue obeied his counsell and admonition For the feare whiche is here mentioned was not conceyued of a contrary opinion as commonly we feare those whiche are in aucthoritie although we counte theym vnworthy of honoure but this feare was a voluntary obseruaunce or reuerence because that Herode beinge perswaded that Iohn was a holy man and a faithful mynister of God durst not for this cause despise him And this is worthy to be noted for although Iohn knewe by experience that it was profytable for hym many wayes to be of price and estimation with the Tetrarche yet notwithstanding he was not afearde to alyenate his mind or to displease hym when as otherwyse he coulde not obteyne his fauoure then by winkynge at a horryble and knowne fact He rather seketh to make his friend a foe then by flattering silence to meintaine and nussell a wicked person in his vngodlynes Iohn therfore by his example hath prescribed a certayne rule to all godly teachers that theye dyssemble not the wickednes of princes thereby to win their fauour and estimation It is a very harde and daungerouse thing truely for the seruantes of the lord to excecute their office because they can not do it without reprouinge and sharpe reprehension in excecutinge the whiche we maye se the minde of Iohn stoute and constant whiche wold not dissemble neyther for feare of present death nor for hope of rewarde and fauour A great exaumple truely I say to all mynisters that they decline or swerue not from theyr office A verye harde matter truely it is but let theym not take that office vppon theim vnlesse they determine to shew forth that which perteyneth to theyr function and calling But in Herode as in a glasse the spirite of God setteth forthe vnto vs that those which do not syncerely worship God but are somewhat
touche his wife infected wyth the Elephantine leprosy so it is not permitted that hee by and by put her awaye If anye man will obiecte that they which cannot liue chaste had neede of some remedy that they be not set on fyer with cōcupiscence wée aunswere that it is no remedy which is soughte for without the limits of the word of God and moreouer wee say that the gifte of continency shall neuer be lackinge vnto them if they giue themselues ouer to the Lordes gouernmēt because they followe that which hée hath prescribed Some mā doth loth his wife so that hee will not voutchsafe to company with her shall this euill be remedied by hauing many wiues An other mans wyfe is taken with the Palsey or falling sicknes or is greeued with some other incurable disease shall the husband vnder the cooller of incontinency tourne her away Wée know that those which walke in the wayes of the holy ghoste are neuer destitute of his helpe The Apostell Paule sayth for the auoyding of fornication let euery man marye a wife Hée that hath done this although all thinges come not to passe accordinge to his desyer yet hath hée discharged his dutye Therefore if any thing be lacking it shal be by the assistance of Gods holye spirit repayred to go anye further is nothing els but to tempte god But whereas S. Paule noteth another cause that is when it so chaunceth that in despite of godlines the wyues are reiected of the vnbeleuinge husbandes that the deuoute brother or sister is not then bonde it is not contrary to the meaninge of our sauioure Christ For hée doth not there dispute of the iust cause of deuorce but onelye whether the woman doth remaine bonde vnto the vnbeleuinge husbande after that shée beinge reiected wickedly in despite of God can by no meanes els retourne into fauor with her husband againe but by denyinge god Wherfore it is no marueile if S Paule referre the disagreement with man before the alienation from God of the which thing we will speake more hereafter Obiection But this exception that Christe bringeth in here séemeth superfluous For if the adulterous wife deserueth to be punished by deathe what néede hée speake of diuorse Surelye because it was the husbandes parte to pursue vnto iudgement the adulterye of the wife that hée might pourge his house of this wickednes howsoeuer the matter should fall out Christ absolueth that mā that conuinceth his wife of vncleanes from the bandes made in Matrimonye And it might be that amongest that corrupte and degeneratinge people a great negligence in punishing of that wickednes might raine As at this day the peruerse indulgence and fauor of the Magistrates causeth that many husbandes are enforced to put awaye vnchaste wiues because adultery is vnpunished And that maryeth her that is diuorsed This part hath bene very euill expounded of many interpretors For they supposed that generally and vniuersally singlenes was commaunded so often as a diuorce was made so that if the husbande did caste of his adulterous wife either of them was vrged with the necessity of singlenes As though this were the libertye of diuorce only to lye a part from his wife and as if Christ did not permit manifestly in this case that which the Iewes after their owne fansies were wonte to vse without all cōsideration in euery small tryfell Therefore that was to grosse an error For when Christ condemneth him of adultery that marieth the wife which is diuorsed it is certaine that he restrayneth this vnto vnlawfull and friuolous deuorses The Apostell S. Paule therfore biddeth such to tarrye vnmarryed or to be reconciled vnto their husbandes which are so put away because truly wedlocke is not abolished by chidinge and dissention As wée may gather by Marke wher by name the wife is expressed that departeth from her husbande his woordes are these And if a woman forsake her husbande and is maryed to another shee cōmitteth adulterye not because it was frée for the wyues to geue their husbandes a bill of deuorcemente sauinge so far forthe as the Iewes had declined to forrein customes but Marke ment to note and set downe that the abuse which was then euerye wheare common was reprehēded of the Lord because after voluntary deuorce either party entered a new into mariage so that hée maketh no mencion of adultery Therefore hée that marieth her that is deuorced not for fornicatiō but for some other cause dooth not marrye his owne wife but the wife of another man and therefore hee doth not contracte matrimony but cōmitteth adultery although Moyses to such a one as is deuorced hath permitted to marrye another by the same lawe that hée suffered the husband to put her away A. This is the true and perfecte sence of the wordes of Christ which I woulde they had retained which haue followed other cōtrary interpretacions C. For here the aduersaries of the Gospell did exercise a marueilous tyranye permitting deuorces yet denying secōd mariages to the honeste husbande But what libertye hath that man that is constrayned to liue in singlenes Surelye his liberty is mere bondage 10 Then saide his Disciples vnto him if the case be so betwene man and wife then is it not good to marrye Then saide his Disciples C. Muche like as if the condition of men were not indifferent if they were so tyed vnto their wyues that so long as they continue chaste they should be constrayned to endure all other things rather then to departe from them this the Disciples do gather that it is better to haue no wiues than so to be snared being moued thereunto by the aunswere of Christ M. If this say they be the state and condition of husbandes that they may not be desolued frō their wiues if the wife displease them it were much more commodious not to contracte matrimony The Iewes vntil this time had vsed great liberty in deuorcing their wiues the which being taken away as vnlawfull the Apostells thoughte it much better not to marry C. But why do they not in like maner consider how hard the seruitude bondage of the wiues is but only because carnall reason forceseth those that are adicted to themselues their owne cōmodities to neglect other men to haue only a consideration of themselues In the meane time wicked ingratitude bewrayeth it selfe because by the feare and tediousnes of one discommoditye they doe reiecte the singuler gifte of god Accordinge to their iudgemente it is better to auoyde matrimony than to tye themselues with the knot of perpetuall society but truly if God ordayned Matrimonye for the health and profite of all mankind although it bringe many sharpe and vnpleasaunte thinges with it yet is it not therefore to be despised Let vs learne therefore if any thinge be not pleasaunt vnto vs amonge the benefits of God not to be so diuers and waywarde but that wée maye reuerently vse them but speciallye wée muste
the iudge of the whole worlde and that humane things were gouerned by his power but seinge they did restraine as well the rewarde of the godlye as the condigne punishmentes dewe to the wicked althoughe they had sayde trueth that euerye man nowe in this life is delte with all accordinge to vs desert yet notwithstanding this was to preposterouse and out of order to include the promises of God into so straight boundes Nowe experience dothe declare euidentlye that there dulnes and incensiblenes was to grosse seing that it is manifest that the reward which is layed vp in store for the godly is suspended vntil the life to come that the wicked haue not their punishmeÌ„t in this life To coÌ„clude there is nothing to be imagined more absurde than this error the men being created after the Image likenes of God should be extinguished cleane put out by death eueÌ„ as the brute beastes But how filthye monstrouse was this opinioÌ„ wheÌ„ as ther was no nacion whether they were heathenish or prophane Idolaters or wrapped in blind ignoraÌ„ce which had not some hope of the life to come whereas this séede of godlines was quight abolished among the Iewes being the peculiar people of god But first of al this there reward was iust whiche diuided the Churche of God into sectes Moreouer by this meanes God was reuenged of the wicked contempte of his doctrine 24. Maister Moses said that if a maÌ„ die hauinge no child his brother shoulde mary his wife and raise vp seede vnto his brother Master Moses sayde A. By the same subtility deceite they cal Christ master which the Disciples of the Phariseis Herodians vsed before All these made a ieste and mocke at the doctrine of Christ yet notwithstaÌ„ding they fayned them selues to be very desyrouse to learne C. The Saduces do here propounde a question vnto Christe that by the shew of absurdity they might coÌ„deÌ„ne the doctrine of the resurrection That yf a man dye hauing no children C. Seing that it was sufficient to propound the matter without any circoÌ„stance why do they begin after this maner Surely thei do craftly alleage for theÌ„selues the name of Moses to the ende they mighte â—…roue those mariages to be lawful which were contracted not by the will and pleasure of men but by the coÌ„maundemeÌ„t and ordinaunce of GOD himselfe For it was necessary that he should agrée with hymselfe Therefore the snare whiche they layed for hym was suche if God shall gather in tyme to come the faythfull into his Kyngdome he will also restore vnto them that which he gaue vnto them in the worlde What shall then become of the woman whiche God gaue vnto seuen men After this maner al wicked ones and heretiques do calumniate and quarell to the ende they might depraue the true doctrine of Godlines and make the seruauntes of Christ ashamed yea the Papistes are let by no shame openlye to ieste at God and his worde when they go about to intangle vs. Therfore the Apostell Paule not without cause woulde haue the teacher sufficiently appointed with weapons by the which he may repel and put to flight the aduersaris of the trueth As touchinge the lawe by the which God commanded that the kinsmen should succede the deade in matrimony whiche were nexte of bloud if the firste departed without children this was the reason that the womaÌ„ which maried into any stocke or kinred shoulde thereby receyue sede But and if children were brought forth in the firste state of wedlocke it was incestiouse wedlocke whiche was betwene the degrées forbidden by the law His brother shoulde mary his vvise M. In the name of brother other degrees also more nere are contayned as the cosyne germanes and suche lyke of the same kynred And rayse vp sede vnto his brother B. This law was made as all other pollitique lawes were for publique tranquillitys sake the which was not a littel established if the inheritaÌ„ces abode with oute mixture and euery stocke kinred possessed his owne inheritance Wherefore the Lorde did diligently prouide as well by other lawes as by this whiche the Saduces obiected for the coÌ„tinuaÌ„ce and perpetuity of stockes and kinredes and for the lawfull succession of inheritaÌ„ces th t one brother being dead without sede the other brother by maryinge his wife should go about to stirre vp his posterity and should make the firste begotten sonne of his brothers wife to possesse the name and inheritance euen as thoughe he were adopted to the deade brother 25. There were with vs seuen brethren and the firste maried a wyfe and disceassed withoute issue and lefte his 26. wyfe to hir brother Lykewise the second and the third vnto the se 27. uenth Last of all the woman dyed also A. This example they bring in to make their minde and meaninge more playne and euidente being agreable to the law 28. Therfore in the resurrection whose wyfe shall she be of the seuen For they all had her Therfore in the resurrection M. That is to saye in the euerlastinge lyfe to come whiche we shall enioye after the resurrection froÌ„ death They thoughte if there were any resurrection to come that the state of that worlde wherunto they rose shoulde be lyke vnto this which is now but hereof there came an infinite sorte of absurdities and thinges incredible 29. Iesus answered and said vnto them ye do erre not knowing the scriptures nor the power of God. ye do erre M. He sayth that they erre generally because they denyed the resurrection Not knovving the scriptures C. Although our Sauiour Christ doth onely touche the Saduces yet notwithstaÌ„ding this repreheÌ„cion doth beloÌ„g generally to al the inuentors of false opinioÌ„s For seing that God dothe brightly shine vnto vs in the scriptures it must nedes be that the ignorance of them is the welspring and cause of all error M. As more plainly appereth by the wordes of Marke where it is thus written Do ye not therefore erre because ye know not the scriptures neither the power of God They erred therfore because they knew not the scripture wresting the sence therof amis C. But this is no smal consolation to the godly in that they shal be safe froÌ„ the danger of erringe so long as by humble and modest docillity they do seke search for that which is right true out of the Scriptures For the worde of God is a lighte vnto oure feete and a lanterne to oure pathes and it shyneth in this worlde as a candell in the darkenes Wherevpon the Apostel Paule sayth Al Scripture geuen by diuine inspiracion is profitable to teache to improue to correcte and to amende that the man of God maye be perfecte and geuen to all good workes Neyther the povver of God. C. Whereas Christ ioyneth the power of God to the worde it is referred to the circomstance of the present cause For because the resurrection dothe farre excéede the capacitye of humane sence
an vproare amonge the people But they saide not on the holy daye C. It was decreed truely by the aduyse cousel of Cayphas that Iesus shold be destroied because he could not be ouercom cepte he were extinguished by death but they thought they had not a conuenient time vntyll the feaste were ended and the people departed E. For they were afraide leaste if they had set vpon him in that day in the which the greatest multitude of people came together some tumulte shoulde aryse because there were many amonge the people whiche beholdynge the myracles hearynge his wonderfull doctrine marking the inspeakeable clemency and mekenesse of his maners had him in greate admyration and reuerence yea they helde him as a prophete as it is saide before C. And here vppon wee gather that althoughe those hongery dogges didde gredely seeke the deathe of Chryst yea although they raged furiouselye to obtayne the same yet notwithstanding that they were so restrayned by the secrete brydell and workynge of God that nothinge was done by their counsell and arbytrement They seke so muche as they maye for an other tyme but God doth hasten and set forwarde the tyme in spighte of the deuyll M. For God had so appoynted that Christ sholde die and be offered as the trewe Passeouer in the festiuall daye Vaine therfore was the feare of the tumult of the people who departed away and were sodeinely gone so sone as the hie priestes had gotten occasion by the treason of Iudas to prosecute their pourpose such was the blindnesse of their myndes into whiche they were cast by the power of god C. And it pertayneth greately vnto vs to note this thinge that Christe was not rashely taken by the luste of his ennemies and put to deathe but was led thereto by the will of God because the faithe of propiciation is builte vppon hym God was pleased with the same sacrifice which he had ordained from the begynninge and therefore hee wolde haue his sonne offered vppon the daye of passeouer and vppon no other to the ende the lambe whiche was slayne froÌ„ the begynning might by one and the laste sacrifice obtayne euerlastinge lyfe and that the olde sacryfice might geue place to the onely sacrifice of eternall redemption But there seemed to be a more conuenieÌ„t time than thie to those that sought for nothing els than to destroye Christe yet God which had made hym a sacrifice and an oblation for synne chose a proper and speciall day whiche shoulde oppose or laye the bodye ioyned to the shaddowe Whereby now also the fruite of Christes passion dothe more clerely shyne vnto vs. 6 VVhen Iesus was in Bethani in the house of Symon the leper VVhen Iesus vvas in Betham B. M. The Euangeliste shoulde haue added by order those thynges whiche were done with Christe in the tyme of these twoo dayes before Easter For bothe the counsell of the hye priestes and this present history also went syxe daies before Easter at the least S. Iohn speaketh more expressely of this feaste sayinge Sixe daies before Easter came Iesus to Bethanie C. Yet notwithstandinge this is put in here in good tyme that we may knowe what occasion dyd so soddeynely driue the chiefe priestes to make haste They durste not set vpon Christ with open force and to oppresse hym by deceyte was not so easy a matter But nowe when a way vnhoped for was opened and offered vnto theÌ„ by Iudas contrary to their expectation the very facillitie of bringing their pourpose aboute maketh theim to gather an other counsell But there are some whiche woulde haue this story to be all one with that mencioned in Luke and to differ from that whiche S Iohn reherseth to be done by Mary the syster of Martha Othersome saye that there is a differeÌ„ce betwene this whiche Marke also hath and that whiche is set forth by Luke and Iohn And many affirme which is more lykely that the storye here wrytten by Mathew is all one with that mentioned in Iohn but coÌ„trary to that which Luke hath For although Mathew make mention of two dayes before Easter yet for al that hee doth not say that this feaste was celebrated twoo dayes before Easter And S. Iohn althoughe hee make mention of Lazarus of Martha and of Mary yet notwithstandinge he dothe not deny but that Christe dyd suppe in the house of Symon the leper the whiche thinge bothe this our Euangelist Mathew Marcke also haue For it might be that these abydinge in one vyllage were called to supper into the house of Symon for the presence of Christ and that Martha ministred there vnto Christe according to her diligence C. Neither doth it proue the dyuersitie of the deede C. because Iohn sayth that the feete of Christ were annoynted and Matthewe and Marcâ—…e the heade For it might be that bothe the heade and feete were annoynted We do know truely that oyntmentes were not wonte to be cast downe at the feete but according to the maner when the greatest parte was then spente and powred out S. Iohn to aÌ„plifie the matter saith that his feete were soupled therewith Marke also saith the Alabaster here beinge broken that all the oyntment was powred on his head wherfore it agreeth very well that it ran downe to his feete M. Wherefore they haue not sufficient stronge grounde whiche are moued by the dyuersitie of the tyme of the place of the personnes and of the dede also to deny that the Euangelistes Matthewe Marcke and Iohn make not mention of this historie together 7 There came vnto him a woman hauinge an alabaster boxe of oyntment that was preciouse and powred it on his heade as hee satt at the boorde There came to him a vvoman E. This womaÌ„ was named Marye beinge the syster of Martha Lazarus Hauing an Alabaster boxe Bu. This was a very fyne and delicate boxe beinge made of Alabaster whiche was a kynde of glasse very necessary to preserue oyntment in it was so called of the Grecians of takynge and of the primatiue α because for the smothenesse thereof it coulde not be â—…aide Plini in his six and thirty boke and eight chapter maketh mention of this Alabaster stone For when hee has spoken in the fiue and thirty chapter of the Oâ—…icke stone hee goeth forwarde thus Some men saythe hee call this the Alabaster stone the whiche they make hollowe to put in oyntemente because it is sayde to preserue the same very well These thinges agree with that which Homere writeth saying the litle Onix wil drawe vnto it a pype of the oyle Spykenarde or Nardus oyntment Of oyntement that vvas preciouse These wordes sounde as much in Gréeke as if thou shouldest saye Of a greate price because money in time paste was wayed and not tolde The Euangeliste S. Iohn hath expressed both the quantity and the kind and so hath S. Marke like wyse For he saith Then tooke Mary a pound of â—…intment called Nardus perfecte and
haue tould you C. By this kind of speach the Angell doth affirme that it is true which he said B. as if hee should say Go your way take experience of that which I haue saide if ye distruste it is your owne fault as for me I haue declared that vnto you which I know to be true C. This the Angell speaketh not of himselfe although he were the first author but subscribeth to the promise of Christe and therefore in Marke hee doth onelye put him in minde of the wordes of Christ Luke sayth that they remēbered the words of the Lord By the which wee are taught that althoughe they did profite very little in the doctrine of Christ yet notwithstāding the same did not perishe but was choked vntill it began to growe in due time A. Euenso the Disciples saw many thinges in Christ and heard those things of him which they vnderstode not by and by but after that hee was rysen againe from death 8. And they departed quickly from the Sepulcher with feare and great ioye and did runne to bringe his Dysciples worde And as they wente to tell his Disciples And they departed quickelye C. This ought to be vnderstoode of the second returne into the Citty in the which Mary Magdalene and the reste of her fellowes tould the Disciples that Christe was risen whiche they had learned as well by the testimony of the Angell as by the sight of Christ himselfe But before Christ sheewed himselfe they ran to the Dysciples as they were cōmaunded of the Angell And as they were goinge they were cōfirmed againe Christ makinge him selfe manifest vnto them as it shal be said in the next verce following The womē therefore runne to the Disciples VVith feare great ioye C. By these woordes Mathewe meaneth that the womē were greatly comforted at the voice of the Angell yet notwithstandinge that they were striken with feare that they burne betwene ioy sorrow M. So that we do see two affections almost contrarye one to the other to be mixed together namely ioye feare But spirituall ioye is such that we cannot truly reioyce in the Lord except the fleshe be caste downe humbled Wee must mortify the flesh otherwise wee cannot be partakers of the immortall spiritual ioy Herevpon it commeth that so often as God appeareth geueth some feeling of his presence we are made afraide almost discouraged They went therfore with ioy for the resurrectiō of Christ which they had learned of the Angell and with feare for the straungenes of the vision greatnes of the myracle They were not as yet fullye certifyed in minde of the resurrection of Christ and yet notwithstandinge they receiued no small ioy and comfort by the wordes of the Angel. For if they had had a sound and perfecte faith it would haue put away feare greatly quieted them but nowe feare mingled with ioy plainlye declareth that they were not satisfyed by the testimonye of the Angell For they beinge in the middest of sorrow and hearinge this tydinges which they neuer looked for of the Angell they could not beleue for the great ioy The like we reade of the Dysciples in Luke that they could not beleeue for very ioye that is for the desier of the Lord and for the straungenes of the myracle C. Here therefore Christ did wōderfully declare his mercy in taking awaye the doubte and feare whiche was a great let to the fayth of these women 9. Behoulde Iesus met them sayinge All haile And they came and helde him by the feete and worshipped him Behoulde Iesus met them M. The Lord had a consideration of his Disciples insomuch that hee woulde not haue his resurrection sheewed to his Dysciples by these women vppon the report only of the Angell but offereth himselfe also to be seene that nowe not only the testimonye of the eares but also of the eyes might certify them And for the certainty of his resurrectiō hee would haue the same declared not only of the Angels to the women of the womē to the Disciples but also offer himselfe both to that the women to the disciples to be seene felt Saying all Haile M. Or reioyce and be glad There is no doubt but that he spake in Hebrew accordinge to the maner of the coūtrey said Salom that is to say Peace Here the manner of salutacion is cōmended vnto vs the words thereof beinge common both to the godly wicked also notwithstandinge in deede and effecte proper only to the godly He is not a true frend which loueth not truly in God. Therfore S. Iohn exhorteth vs to loue one another not in word only but in deede and verity And they came and helde him by the feete C. This thinge seemeth not to agree with the wordes of Iohn where hee sayth that Mary was forbidden to toutch Christ But these two places may be easelye reconciled that the Lord seinge Mary to be to busye in embrasing and kissinge his feete commaūded her to go from him because it was meete that superstition shoulde be corrected and the ende of his resurrection also declared from the which partly earthly grose affection and partly folishe zeale did withdrawe her But the Lorde at his firste meeting suffered them to toutche his feete least anye thinge shoulde be wantinge that might certifye them of his resurrection Therefore by and by Mathewe addeth And vvorshipped This was a signe of certaine knowledge Wee reade not that they said any thinge A sauinge that S. Iohn saith that Mary sayde Rabboni But this their deede is as muche as Thomas expressed afterward in a word sayinge My Lord and my god This worship was a signe of reuerence whiche they gaue vnto the maiestye of Christ Hereby we may learne what our duty is namely to prostrate our selues before the lord And as for the resurrection of Christ it oughte to make vs acknowledge his power whiche in deede oughte to styrre vs vp to reuerence him 10. Then saide Iesus vnto them be not afraide Go tell my bretheren that they go into Galile and there shall they see mee Then saide Iesus vnto them C. Wee gather that feare was euill because Christ deliuereth the women from the same againe For although it came of admiracion yet notwithstandinge it was contrary to a quiet truste Therefore to the ende they mighte lift vppe themselues to Christe the Conqueroure of deathe they are commaunded to be of good cheere But by the same woordes wee are tought that wee do then trulye knowe the resurrection of the Lord if with an vndouted faith wee haue bouldnes to boaste that wee are made partakers of the same life Christe therefore taketh from them feare not ioye For his resurrection bringeth not any occasion of feare to the beleuing but of true perpetuall ioy These wordes therefore bringe great consolation to a fearefull conscience Go and tell He geeueth them the same commaundement that the Angell did C. And
and Simon Zelotes and Iudas the brother of Iames These al continewed with one accord in prayer and supplication with the wemen and Mary the mother of Iesu and with his brethren It is like that the Apostles gathered theÌ„ selues together into this parloure and securite place that they might there abyde vntyll they had receiued the holy Ghoste But fonde and foolishe are the Papistes whiche go about to proue the supremacy of Peter because in this place hee is named first among the reste of the Apostles And if so bee we should graunte that hee was the chief of all the Apostles yet it doth not followe that he was chief of the whole world But if he be therefore chiefe of the Apostels because in the cataloge or rehersall of names he is put in the firste place we wyll also by the same reason conclude that the mother of Christe was inferior to all other women because she is named in the lowest roume The whiche thing â–ª I am sure they wyll in no wise admitte and if they would it were to absurde Wherefore except they meane to make all men laughe and ieste at their Popishe supremacy let them cease to proue it by suche sclender and childishe reasons But to retourne to our purpose The Euangeliste Luke sayth that all the Apostels of Christe were assembled together in prayer R. Continuall prayer truly was necessary for them for at that tyme they were sette in the middest of many and greuous temptations partely because the holy Ghoste came not presently vpon them after they came from the mount Oliuet and partly because they might loke euery moment when the armed souldiers should beset the house in the whiche they were C. They praye therefore that Christe woulde sende his spirite vpon them as hee had promysed Whereby we gather that the same is a trewe faith which doth moue vs and styrre vs vp to call vppon the name of God. And were continually in the Temple lauding and praysing God. C. The Euangeliste Luke meaneth that the Apostels for exceading ioye burst forth openly into the prayse of God and were dayly in the temple The Apostels at the firste for feare pryuely kepte them selues in secrete but nowe with bouldnes and ioye they come abroade And whyle they thus wayghted for the comminge of the holye Ghoste they chose Mathias in steade of Iudas Iscariothe as Luke declareth in the Actes At the length when the fifty dayes or Pentecost was ended that is to saye seuen wekes after the resurrection the holy Ghoste was sente vppon them as wytnesseth Saynt Luke sayinge When the fifty dayes were come to an ende they were altogether with one accorde in one place And sodainly there came a sounde froÌ„ heauen as it had bene the comming of a mighty wynde and filled all the house where they sate And there appeared vnto them clouen tongues and so foorthe vntill the thirtene verse They being therefore baptized and confirmed by the holy Ghoste and thereby being made more strong prepared theÌ„ selues by and by to discharge their office as the Euangeliste Marke declareth by these woords And they went foorthe and preached euery where the Lord working with them and confirming the woorde with miracles followyng Wherefore let vs by the example of the Apostels glorifie the name of God whiche plentifully hath powred his holye spirite vpon vs whiche hath sanctified vs by the same spirite geuen vnto vs free remission of our sinnes by the death of his sonne Iesus Christe whome he raysed agayne from death and hath exalted to the ryght hande of his glory in heauen that he hauing takeÌ„ possession thereof 〈◊〉 wee hereafter might be partakeâ—…s of the same In the meane tyme The God of peace that brought agayne from death our Lorde Iesus the great shepehearde of the Shepe through the bloud of the euerlasting testament make vs 〈◊〉 all good workes to â—â— his wyll and bring to passâ—… that the thing whiche we do may be pleasaunt 〈◊〉 his â—â—ghtâ—… through Iesus Christe our lord To whome â—…e prayse foreuer wâ—… 〈…〉 Amen FINIS Matth. 13 â—…a 10. â—…r 1. â—…s 9. 〈◊〉 3. â—…h 28. 〈◊〉 4. 1. Pet. 2. 1. Cor. 14. Pro. 29. â—…he reason of â—…e Title 2. Cor. 5. 1. Corint 1. 1. Cor. 14. Math. 10. Math. 4. Mar. 1. Luke 2. Iohn 3. Act. 20. Rom. 1. 1. Corint 1. 2. Cor. 3. Gal. 1. Ephe. 3. Phil. 2. Colos 1. Thes 2. Thes 2. 1. Tim. 1. 2. Tim. 1. Titus 3. Phile. Heb. 4. Iam. 1. 1. Petr. 1. 2. Pet. 3. 1. Iohn 2. 2. Iohn 3. Iohn Inde Apoca. 14. 1. Corint 11 Chap. 4. Esay 64. Mat. â—… Gene. 5. Exod. 32 Iosua 10. Philip. 2. 1. Cor. 1. Iohn 1â—… Gene. 21. and .22 Psalm 89. Math. 21. Matth. 22. Roman i. Nume 36. Iudg. 21. Luke 1. 2. Par. 22. â—…oma 15. â—â—on 4. Hebre. 15. 4. King. 11. 1. para 22. 2. Para. 23. Gene. 16. Gene 21. Roman 9. Gene. 26. Luke â—… Gene. 22. Philip. 2. Gene. 25. Malac. 1. Roman 9. Gene. 29. Gene 49. Roma 9. Phillip 2. a Psalm 42. Gene. 38. A comfortable saying 1. Parli 2. Iosua â—… Ruth â—… â—… Sam. 8. 2. Sam. 20. 2. Sam. 7. 1 Pet. 17. Psalm 89. 132. Mans merites are condemned 1. Reg. 12 2. Para. 12. 2. Para. 12. 2. para 10. 1. Reg. 2â—… para 1â—… 2. para 14. 2. po 15. 2. para 16. Ezech. 33. 2. Par. 21. Epiphanius in his booke against heresie False religioÌ„ The reuerent â—…steming of gods worde â—… Para. 34 â—… King. 24 Gene. 49. 1 Paralip 3. Gene. 49. The signification of the woorde of Christi Dan. 9. Psalm 45. Iohn 3. â—â—e 6. â—…th 13. â—…o 6. Luke 1. Luke 1. The honest zeale of Ioseph Deutro 22. Iustice modestie merâ—… and anger must be had punishing vâ—… The cause why Mary maried 1. Cor. 20. Nume 12 Dreames suâ—â—rnaturall â—â—d naturall â—…he cause of â—â—turall â—â—ames Gene 28. Gods prouidence shewed in dreames The malice of the Rabbines Philip. 2 There is no vertue included in the bare woorde Iesus Esay 49 Act 4. b. Saluation by Christ only Roma 3 Two partes of deliueraÌ„ce Christ is not our sauiour without we beleue The coÌ„ming of Christ hatâ—… abolished the awe Osee 3. Roman 9 Esay 7 Esay 8. Hierusalem the sanctuary of God. Gene. 24. c Exod. 2. b Prouerb 31. Esay 59. The nere affiâ—…tie betwene God and vs â—…y his sonne Christe â—…phe 2. Deut. 7. Psal. 147. Collos 2. Christ a lawfull mediator Iohn 1. Hebr. 2. Collos 1. 1. Tim. 2. Hebr. 4. 2. Pet. 1. The obedieÌ„ce and faith of Ioseph Without the lorde by his holy spirite in struct the hart all externall preaching is in vayne â—â—ed by the â—…slatour 〈◊〉 of HieroÌ„ â—…ath 1. Nume 18. Exod. 12. Math. 13 Actes 1. Luke 2. a The notable agrement of the Euangelistes â—…a 19. â—…ges 12. 〈◊〉 li. anti â—…ic 14. 〈◊〉 18. â—…he ende of â—…apering of 〈◊〉 starre Psalm 72. The fond immagination of