against his enemie For although the assaultes of Sathan are sharpe and daungerous there is no cause why they should weaken the children of God for the inuincible power of the holy Ghost keepeth them in safetie And we know that this plague is onely pronouÌ„ced against the despisers of the grace of God which menne become profane by choaking vp the light of faith and by suppressinge the studie of godlinesse Matth. 12. Marke 3. Luke 11. 46. VVhile hee yet spake to the multitude behold his mother and his brethren stoode without desiringe to speake with him 47. Then one sayd vnto him beholde thy mother and thy brethreÌ„ stand without desiring to speake with thee 48. But he answered and said to him that told him who is my mother and whoe are my brethren 49. And he stretched forth his hand towardes his disâ—iples and saide behold my mother any brethren 50. For whosoeuer shal doe my fathers will whiche is in heauen the same is my brother sister and mother 31. Then came his brethren and mother and stoode without and sente vnto him called him 32. And the people sate about him and they said vnto him behold thy mother and thy brethren seeke thee without 33. But he answered theÌ„ saying who is my mother and my brethren 34. And he looked round aboute on them whiche sate in compasse aboute him and said behold my mother my brethren 35. For whosoeuer doth the wil of God he is my brother and my sister mother 27. And it came to passe as hee sayde these thinges a certeine woman of the company lifted vp her voyce and saide vnto him blessed is the wombe that bare thee and the pappes which thou hast sucked 28. But he said yea rather blessede are they whiche heare the word of God and keepe it Luke 8. 19. Then came to him his mother and his brethren coulde not come neere to him for the prease 20. And it was tolde him by certeine which said thy mother and thy brethren stande without and would see thee 21. But hee aunswered and sayde vnto themâ— my mother and my brethren are these which heare the wâ—rd of God and doe it LV. 27. Blessed is the wombe The meaning of the woman was in this order to set forth the excelleÌ„cie of Christ for she had no respect to Mary whom peraduenture she neuer saw but this doth not a litle set forth the glory of Christ for that he ennobled and made blessed the womb wherin he was borne And this blessing of God is no absurd nor strang matter but is spoken after the maner of the scripture for we know that the child which is especially adorned with notable graces is preferred aboue al other as a singuler gift of God And it cannot be denied but that God chusing and appoynting Marye to be the mother of his sonne gaue her great honor therby Yet Christes answer yeeldeth not so to the womans words but is rather a sharp reproofe Nay saith he blessed are they which heare the word of God VVe see that Christ made almost no account of that which the womaÌ„ only extold And certeinly that which she thought had bene Maries greatest glory was far inferiour to her other giftes of grace for it was much more dignitie to be regenerate by the spirite of Christ then to conceiue the flesh of his Christe in her wombe to haue Christ spiritually liuing in her then to giue him suck with her breastes To be short the holy virgins greatest felicitie glory was in this to be a meÌ„ber of her sonne that he accounted her amongste the new creatures of the heauenly father Yet I think that the womans speach was reproued for an other cause and to an other end namely because men coÌ„monly neglect the gifts of God which in a mase they wonder at and sounde with ful mouthes For this womaÌ„ in praising Christ omitted that which was the chief that in him there was saluation offered to alâ— menne That therfore was but a cold coÌ„mendation wherin there was no mentioÌ„ of his grace power which extendeth vnto al men VVherefore Christ doth rightly chaleng vnto himself an other kind of praise that his mother only shuld not be accouÌ„ted blessed that in respect of the flesh but because he bestoweth vpon vs al perfect eternal blessednes Therfore the dignitie of Christ is then esteemed of as it ought to be when we consider to what end Christ was giuen vs of the father and that we fele what benefits he hath brought vnto vs that we in him may be made blessed which are in our selues miserable But why speaketh he nothing of himself and maketh mention onely of the word of God because that by this meanes he openeth vnto vs al his treasures he doth not any thing with vs nor we againe with him without his word Sith therfore he communicateth himself vnto vs by the word rightly properly he calleth vs to heare keepe the same that he by faith may become ours Nowe we see what Christes answere differeth from the commendation of the woman for he offereth that blessednes liberally to al which she had after a sort tyed to one house also he reacheth that he must not be accouÌ„ted of in a coÌ„mon sort or order because that he hath al the treasures of heauenly life blessednes and glory hidden in him which he dispenseth by his worde that they which imbrace the worde may by faith bee made partakers of the same For the free adoption of God which we learne out of his word is the key of the kingdom of heauen And this ioyning them together is to be noted that first we must heare and then obserue and keepe for faith commeth by hearing Ro. 10. 17. and here ariseth the fountaine beginning of the spiritual life But beecause that simple hearing is as a vaine looking into a glasse as Iames declareth 1. 23. The keeping of the word is also added which is as much as an eftectual receiuing where it taketh liuely rootes in the hearts that it may bring forth the fruit So the vaine hearer who hath only his eares beaten with the outward doctrine getteth nothing And whosoeuer boaste that they are satisfied with a secrete inspiration and vnder this pretence neglect the outward preaching are excluded out of the heauenly life Therefore those things which the sonne of God hath ioyned let not men of a sacrilegious rashnes put a sunder The blockish folly of the Papists is to be wondred at that they would sing these wordes in the honor of Mary which do so plainly coÌ„fute their superstition but in their thanks giuing they cul out the womaÌ„s words omitting the words of Christ which reproueth But so it was meete that they should be by all meanes bewitched which endeuour theÌ„ selues to prophane the holy word of God after their own pleasure LV. 19. Then came to him There seemeth to be some difference between Luke the other
be as it were forgetfull of him selfe and should praye for the common safegarde of the congregation If wee shall saye that it was not inconuenient that Zacharias hauing perfourmed his chiefest parte of prayer should then secondly haue some priuate consideration of him selfe it were not an vnapt answere But it is scarse probable that Zachary shoulde then haue prayed for the obtayning of a Sonne whereof he was past hope by the olde age of his wife Neither is there any certaine moment of tyme gathered of the woordes of the Angell VVherefore simply I interpreet that his desire was nowe heard which long beefore he had powred out before GOD. Furthermore the desire of hauing ofspring so there be no excesse is godly and holy as may be gathered out of scripture which esteemeth this not in the last place â—mong the blessings of God Thou shalt call his name The name of Baptist I thinke was giuen vnto him to declare the effecte of his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the whiche the Greekes say Iohn with the Hebrewes doth signifie the grace of God But manye thinke the Sonne of Zachary so to bee called as beeloued of God I doe not thinke that fauour here to bee commended which god thought him priuatly to be worthy of but that which his message was about to bring to al men The time doth encrease the authoritie and estimation of his name because that before he was borne God imprinted in him a signe of his loue Matthew Marke Luke 1.   14. And thou shalt haue ioye and gladnesse and manye shall reioyce at his byrth 15. For hee shall be great in the sight of the Lorde and shall nether drinke wine nor strong drink and hee shal be filled with the holy Ghost euen from his mothers wombe 16. And many of the children of Israel shall he turne to their Lord God 17. For hee shall goe beefore him in the spirite and power of Elyas to turne the heartes of the fathers to the children and the disâ—bedient to the wisdom of the iust men to make ready a people prepared for the Lord. 14. Thou shalt haue ioye The Angell dooth signifie greater ioy then that Zachary as could comprehende of his new ofspring For he declared that hee shoulde haue such a sonne as he durst not wish for And streight wayes hee goeth further that that ioye shoulde not be priuate whereof the onelye parentes shoulde take their delectation or that it might keepe it selfe in priuate houses but shoulde bee common also to straungers to whome the profitte of his natiuitie shoulde bee declared Therefore it is like as if the Angell had sayde not a sonne to haue beene borne alone to Zacharias but a teacher and a prophet to all people The Papistes abused this place that they might bring in a prophane custome in celebrating the birth day of Iohn I let passe this that they woorshippe this day too much contrary to all good order with daunsinges leapings and all kinde of lasciuiousnesse with libertie of banketting which order they faigne to bee sacred vnto them and that they suffer them selues in that celebration to bee deluded with magicall artes and deuylish deuises no otherwise then as in the ceremonies of Ceres At this present it shall be sufficient for mee briefly to declare the Angelles woordes to haue beene wrested of them vnwisely to the annuall celebrating of his byrth day when the Angell simplye did commende the ioy which should come to all godly men by the fruit of his doctrine For they reioyced for a prophet to be borne vnto them by whose ministerie they were brought in hope of saluation 15. For he shall be great Hee confirmeth that which he sayde of ioy because that Iohn was appoynted to a thing great and vnaccustomed Neither yet are the vertues wherein hee did excell so much here praysed as the greatnesse and excellencie of his office is extolled Lyke as Christe when he affirmeth him to bee the chiefest among the children of women he hath not respect so much to the holynesse of his life as to his ministerie That which streight wayes after followeth Hee shall neither drinke wine nor strong drinke is not so to bee vnderstoode as though it were an especial vertue of Iohn to be a refrayner froÌ„ wine but because that by that especiall marke God would note his seruaunt whereby the worlde might know an euerlasting Nazarite The priests also refrayned from wine and strong drinke when they supplyed their courses in the temple The same abstinence was prescribed to the Nazarites vntill their vow were fulfilled And GOD would shewe by a notable token that Iohn in all his life was a Nazarite dedicate vnto him as we read also the same of Sampson But vnder this colour there is not to be faigned a woorshipping of GOD in abstinence from wine as Apes that with ambition will followe whatsoeuer they may perceiue of their fathers deedes Onely let all men haue temperaunce in estimation they that finde hurte in drinking of wine let them willinglye abstaine they that lacke let them take the want of it in good parte For that which pertayneth to the name of Sicera I willingly agree to their iudgement which shed with the Hebrewes doe thinke to be called euery kind of made wine Hee shall be filled with the holy Ghost This more inwarde note wherewithall the Angell saieth Iohn shall be signed was farre excellenter then the outwarde and visible signe In these woordes I thinke nothing els to be noted then his apparaunt towardnesse which might shew a hope of his excellencie to come Further I saye not such towardnesse as is also in prophane men but such as might accorde to the greatnes of his office The sense therefore is that the power and grace of the spirite shoulde not then onely shewe it selfe in him when that hee should aspyre to his office but that euen from his mothers wombe hee shoulde excell in the giftes of the spirite which as certaine signes shoulde testifie what hee should be For from his mothers wombe is as much to say as from his first infancie I graunt truely the power of the spirite to haue wrought in Iohn when he was yet included in his mothers wombe But in my iudgement the Angell here meant an other thing that Iohn being yet an infant should be brought as it were into the theatre with a singular commendation of the grace of God of the fulnesse it is not meete that we should more subtilly dispute or rather triffle with sophisters For the scripture doth by this name signifie no other thing then the excellent and not common aboundaunce of the giftes of the spirite To Christ alone we knowe the spirite to haue beene giuen without measure that wee might all drawe of his fulnesse and to be giuen to other by a certaine measure But they that aboue our common capacitie are endued with more plentifull grace are sayde to beefull of the holye Ghoste
the contrary reasons enforced her selfe to obedience and this is a right proofe of faith when we restraine our mindes hold them as prisoners that they dare not oppose this or that against God so on the other side libertie to contend is the mother of infidelitie And these words are not of smal waight Behold the seruant of the Lord for shee offereth dedicateth her self wholely vnto God that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand and as much as they canne they hinder his worke But faith dooth present vs before God that we may be ready to obey Then if the holy Virgin was the seruant of the Lord because that she obediently submitted her selfe to his gouernement there is not a worse contempt then by fleeing to denie him that obedience which he deserueth doth require To be short as faith only maketh obedient seruants to God and deliuereth vs into his power so infidelitie maketh vs rebels and runnagates Be it done vnto me This clause may be expounded two waies either that the holy Virgin passeth into a prayer and request or els continuing in the same matter shee proceedeth in resigning and deliuering her selfe vnto God I simply interprete it that shee being perswaded of the power of God and willingly following whether he calleth she doth also subscribe vnto his promisse and so doeth not onely wait for the effecte but also doeth earnestly desire the same And it is to be noted that shee rested vppon the woorde of the Angell because shee knewe that it came from God weighing the dignitie of the same not of the minister but of the authour   Luke 1. Matthew Marke 39. And Marie arose in those daies went into the hill countrey with hast to a citie of Iuda 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 42. And shee cried with a loude voice and sayde Blessed art thou among women because the fruite of thy wombe is blessed 43. And whence coÌ„meth this to me that the mother of my Lord shoulde come to me 44. For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my bellyâ— for ioy 45. And blessed iâ—â—hee that beleeued for those things shall be performed which were tolde her from the Lorde 39. And Marie arose This iourney wherof Luke maketh mention testifieth that Maries faith was not vnfruteful because that gods promisse was not so soone forgotteÌ„ as the Angel was out of sight but that remained fast in her minde And her haste witnessed her earnest ardent affection Hereof it may be gathered that all other businesse being set aside the Virgin as it was meete did accompt of and preferre this fauour and grace of God Yet it may be demaunded for what purpose she toke this iourny It is certain that she went not thither only to make search enquiry for she nourished the sonne of God as well in her heart by faith as conceiued in her woÌ„be neither can I subscribe to the iudgement of some which thinke that shee went thether to salute her For it seemeth more probable to me that partly to encrease and to confirme her faith partly that they one with an other might set foorth the glorye of God was the cause that moued her And there is no cause why we shoulde accompt it an absurd thing that she by the sight of a myracle did seke for confirmation of her faith because that it was not in vaine that the Angel did propose the same vnto her For although that the faithful are coÌ„tent with the bare only word of the lord yet in the meane time they despise not any of his works which they think may any whit preuail for the supporting of their faith And especially it behoued Mary to accept this aid profered her vnles she wold haue forsaken that which the Lord had willingly geuen her Furthermore the seeing one another might stir vp as wel her as Elizabeth to a greater thankefulnesse as by the text it appeareth For the power of God was more euident and notable in that at once they see his grace powred vpon them both because that comparison did adde no small light But Luke doeth not declare which was that Citie wherein Zacharie dwelt but onely maketh mention that it pertained to the tribe of Iuda and also that it was placed in a hill country whereof is gathered that it was further from the towne of Nazareth then was Hierusalem 41. At shee heard the salutation It is a naturall thing that the childe in the wombe of a woman great with child should moue at a sodaine ioy But Luke would note vnto vs some extraordinary thing It appertaineth nothing to the matter to entangle our selues in subtile questions whether the infante knewe that Christe was presente or whether this was a sense or feeling of godlinesse Let this one thing rather suffice vs that the infant leapt by the secrete motion of the spirite Neither doth Luke attribute any proper sense to the infant but doeth rather signifie that thys was a portion of the worke of God in the mother that the infant sprang in her wombe That he sayeth that she was filled with the holy Ghoste the meaning is that shee besides the accustomed maner was sodenly endued with a spirite of prophesie For shee was not without the giftes of the spirite before but then the power appeared farre more plentifull and wonderfull 42. Blessed art thou Shee seemeth to place Marie and Christ in like degree which were nothing meere nor conuenient but I willingly admit their iudgement which thinke that the cause of her blessednesse is rendered in the second parte of the sentence For it is oft vsed to put a copulatiue in steade of a woorde causall therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne And although this was not the chiefe felicitie that Marie had to beare Christe in her wombe naye this dignitie in order came behinde that that shee was by the spirite of Christe borne againe into a newe life yet was shee woorthely called blessed whome God made woorthy this singuler honour that she should beare vnto the world his sonne in whom shee was spiritually regenerate And to this day we cannot make mention of the blessing brought vnto vs through Christe but also that we must remember how honourably the Lord aduaunced Marie in that he would that she should be the mother of his only begotten Sonne 43. VVhence commeth this to me This modestie is to be noted that Elizabeth considering the great graces of God in Marie doeth geue vnto her that honor that is due and yet lifteth her no higher wherby God might be offended then was conuenient For there is such wickednesse planted in the world
some great and singular thing in time to come of that infant For it was the will of God to set him forth with these rare tokens from his mothers wombe least that afterwardes as an vnknowne person or as one of the common sorte he should goe forth to execute the office of a Prophet First Luke declareth that Mary was almost three monethes with her coâ—â—e euen vnto the day of her deliueraunce for it is probable that there was no other cause of her tarrying but that shee might enioye the sight of the heauenlye grace whiche the Angell tolde her of for the confirmation of her fayth 58. And her neighbours and cosines It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child or whether they had heard before that an Angell had appeared to Zachary which had promised him a sonne Certainly this was no small benefit of God that a barren woman whose course of age was now past should beare a childe beyonde the order of nature Therefore it may be that for this so great a cause they extolled the greatnesse of the goodnesse of God Furthermore on the eight day as the custome was for dutie for humanitie sake they came togeather But this occasion doth God vse that he might make them witnesses and beholders of his power and of his glory And it is not to be doubted but that there came a greater concourse of the people because of the extraordinarie birth for they accounted it as a wonder to see an old and a barren woman sodenly to become with childe And now when the child was borne the wonder was renued and encreased VVe gather by the words of Luke that although they circumcised their children at home yet they did it not without a concourse and an assembly of men and that not without a cause for seeing that it was a publike sacrament of the Church it ought not to be administred secretely or priuately 59. They called him after the name of his father VVe know that in the beginning names were giuen to men either of the euent of thinges or else by propheticall instinction to declare note some secrete work of God But after in processe of time when there was more store of names so that conueniently they could not dayly inuent new they being content with their old and accustomed names called their children by the names of their auncesters So there were many Zacharyes before Iohn his father and it may be that he came of the sonne of Barachias And we know that most commonly that is holden for a law which is receiued into vse and custome Therefore these men striue that their custome might be obserued in naming of the child But as there is no religion to be put in names so no wise men wil deny the faithful in this behalfe to make a godly and fitte choyse that they may giue their children such names as may teach them and admonish them of their dueties Furthermore let them borowe the names of the holye Fathers that so they may prouoke theyr children to follow their examples rather then take them from prophane men 60. His mother answered It is vncertaine whether that Elizabeth was also taught by an Oracle But it is most like that when Zacharyas sawe him selfe punished for his slacknes to beleeue that he tolde his wife by writing that which the Angell had giuen in commaundement as concerning his name for that otherwise shee woulde not haue obeyed the commaundement of God Why also this name was giuen to the Baptist from aboue I haue before declared The kinsfolkes although they knew not the cause yet they are moued with the newnes of the thing especially because that they suppose that this is not vnaduisedly done 64. His mouth was opened God renoumeth the birth day of his Prophet by restoring the tongue to the father And it is not to be doubted but that this benefit was differred to this day for this end and purpose that hee might turne mens eies vpon Iohn It is sayde that Zacharyas praised god not onely that he might declare his thankfulnes but that his kinsfolke and neighbours might know that this punishment was laid vppon him because that he was so slacke to beleeue And hee was not ashamed with his owne reproache to declare and sette forth the glorye of GOD. So it is euery where knowne to all men that there is a childe borne not at aduenture or after the common order but promised by heauenlye Oracle 65. Then feare came on them all This feare whereof Luke maketh mention in this place sprang of the feeling of Gods power For the workes of God are with such reuerence to be considered that they may earnestly moue vs. For God playeth not with his miracles but he stirreth vp the senses of men which otherwise he perceiueth to be slow and dull And Luke saith that this fame was spread abroad throughout al the hill countrey of Iudea Although that many tooke no profit by it yet they were for a time touched with the power of God for when that Iohn beganne to execute his office few did remember how wonderful his natiuitie was But God would that the fame of these thinges should be spread abroad not for their sakes only that heard the same but that the miracle might be of more credit in all ages after which was then so famous in euery place yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man For when as vaine and foolish thinges are fast fixed in our mindes the remembrance of the graces of God which ought alwayes to be fresh in memorie is presently let passe and forgotten Luke speaketh not of blockish men or of bruitish coÌ„temners of God For hee saith that they layd vp these thinges in their heart that is they were diligent to consider these thinges And it is probable that some at the time remembred these matters but the greater part had shortlye after cast off this reuereÌ„t feare which they had coÌ„ceiued Yet it is to be noted that they did not digresse from the purpose which referred these miracles which they sawe to the excellencie which should in time to come be found in the childe for such was the counsell of God as we haue saide that Iohn should not after come abroad without singular commendation In that Luke saith that the hand of God was with him this is the meaning The grace of God was euident so many waies which openly declared that he was not a common man It is a figuratiue speech which affirmeth that the power of God was as plainely shewed as if the hand of God had beene openly seene that euery man might readily discerne that God was present Mathew Marke Luke 1. 67. Then his father Zacharyas was filled with the holy Ghost and prophecied saying 68. Blessed be the Lorde God of Israel because he hath visited and redeemed his people 69.
horrible 664. 48. 687. 24. whye the punishment of the VVicked is deferd 377. 6. whye the punishments of the wicked are foretolde 633. 2. the destruction of the wicked 116. 9. and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14. The tormentes of the wicked perpetuall 400. 26. the causes whye a wiâ—e is to be put away 516. 9. VVil looke frewill VVhat it is to doe the wil of the father 223. 21. and 340. 48. wise menne for Astrologers and Philosophers 79. 1. how the wise men were directed to come vnto Christ 80. 1. what the wise mennes giftes doe signifie 84. 11. the papistes haue imagined that three wise men came vnto Christ. 80. 1. what true wisdome is 466. 22. how wisdome is iustified of her children 300. 35. the fountaine of wisdome from the spirite of God 102. 40. the wisdom of the righteous is their faith 14. 17. Howe farre wisdome is condemned of Christ 275. 16. from whence the faith of the woman of Chanaan was conceiued 443. 22. women bent to superstition 612. 14. The thankefulnesse of the women that followed Christ 345. word takeÌ„ for a thing or substance 29. 37 the worde taken for the will and decree of God 129. 4. the worlde is giuen to the deceits of Sathan 329. 29. the worlde subiecte to the will of God 283. 29. the worlde alwayes ready to stirre vp hys owne faultes 253. 52. the world frameth to it selfe offences that it may not follow Christ 293. 6. the world takeÌ„ for the vnbeleuers 487. 7 the world somtimes taken for the church 341. the prince of the world is sathan 329. 29. the corrupt wisdome of the world ibid. the wisdome of the worlde is accursed before God 14. 17. the peruerse iudgement of the VVorlde concerning Gods workes 19. 24. the vnthankefulnesse of the VVorlde is noted 3. 1. and 73. 10. and 159. 7. 210. 1. and 383. 3. 400. 19. the conuersion of the worlde is not to be looked for 652. 30. the contempt of the worlde is necessarye for the godly 201. 21. and 365. and 389. 4. and 468. 26. workes of supererogation of the papists 409. 10. how good woorkes are to be done 187. 2. good woorkes are of God 166. 16. good woorkes are not separated froÌ„ faith 390. 11. good woorkes are frutes of repentaunce 116. 8. the defenders of the woorkes of righteousnesse 7. 6. the ende of good woorkes is the glorye of God 165. 16. woorthipping for the bowing of the knee 250. 18. wrath for the iudgement of God 115. 7. Z ZAcharie of the stocke of the priestes 5. 5. Zacharie how iust and vnreprâ—ueable 7. 6. VVhy Zacharie was so seuerely reprooued 15. 18. Zacharies punishment of vnbelief 17. 20. Zacharies thankfulnesse 142. 64. Zacheus his repentance 550. 8. Zacheus his faith 548. the Zeale of hypocrites is fained 436. 3. euery kinde of Zeale is not to bee approoued 115. 7. and 227. 4. 255. 30. and 466. 22. and 511. 54. 512. 55. and 565. 12. and 699. 33. 713. 51. Preposterous Zeale 466. 22. 23. Vnder pretence of Zeale charitie is not to be broken 497. 15. the moderation of true Zeale 320. 8. Heere endeth the Table of the Harmonie The argument of the Gospell of Iesus Christ according as it is sette foorth by MATHEVVE MARKE and LVKE THAT we may read this Euangelicall hystorie to our profite aâ—d commoditie it shall not be litle auaileable to vnderstand the sence of this word EVANGELIVM which we call in English the GOSPEL for thereby we shall easily discerne what mooued these heauenly witnesses to câ—mmit these things to wryting and to what ende all things that they haue wrytten are to be referred For these hystories were not so named by other men but that the authours themselues did so intitle them it is manifest by Marke which sayeth in plaine woordes that he declareth the beginning of the Gospel of Iesus Christ. Moreouer the perfecte and plaine definition of the Gospell is gathered specially out of a certaine place in Paule where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his sonne which was borne of the seede of Dauid and declared mightely to be the sonne of God through the spirit of sanctification by the rising againe of the deade First he shewâ—th that it is a testimonie of saluation offered which was promised long agoe to the fathers by continuall successe of ages wherein doeth appeare a plaine difference betweene those promises which did hold in doubt the mindes of the faithfull and those glad tidinges whereby God witnesseth that he hath now throughly perfourmed all things which before he woulde haue them to hope for Like aâ— a little after the same Paule sayeth that the iustice of God is sette foorth in the same Gospel which before was signified by the lawe and the prophets And therefore in another place the Apostle calleth it an ambassage wherin is daily declared vnto men a reconciliation which is once for all concluded betweene God the world by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that euer were graunted vnto vs by God but also that in him they are fully and wholely offred vnto vs according as he sayeth elsewhere that all the promises of God are fulfilled in Christ euen so and Amen And doubtlesse that free adoption whereby â—e are made the children of God as it proceedeth from the euerlasting good wil of the father so is it opened vnto vs in that that Christe who is the onely natural sonne of God taking our flesh vpon him did chuse vs to be his brethren Neither ought we to seeke any where else but onely in the sacrifice of his death for that expâ—ation or blessing wherewith our sinnes are blotted out so that the cursse or sentence of death cannot fall vpon vs. Righteousnesse saluation and perfect felicity haue a sure foundation in his resurrection VVherfore the Gospel may be defined to be a solemne publishinge or proclamation wherein the sonne of God is declared to haue beene offred vppe in the flesh to the intent that be might renew the wicked worlde and restore menne that were dead to life Neither is it without cause called good and glad tidings since in it is comprehended the summe of our felicitye for the ende thereof iâ— that it hauing begâ—â—â— in vs the kingdome of God and hauing abolished the corruption of our flesh might bring vs being renewed through the spirite vnto the celestial and heauenly glory In which sense it is oft times called the kingdome of heauen and a reparation of a blisseful life atchieued by Christ and sometime it is called the kingdome of God As when Marke sayeth that Ioseph looked for the kingdom of God doubtlesse it is to be vnderstoode of the comminge of Messias whereby it is manifest that the name of the Gospel doeth properly pertaine to the Nowe Testament and that
order of nature she being barren and olde had now conceaued by a wonderfull miracle of God To take from me my rebuke among men Barrennesse was not without cause esteemed as a reproach seeing that the blessing of the wombe was accounted amongst the especial testimonies of gods fauour loue Some thinke that this did specially appertaine to the people of the old lawe because that Christe was to come of the seede of Abraham But that belonged onely to the tribe of Iuda Others more rightly affirme that the encrease of the people of GOD was prosperous and happye for that it was sayde to Abraham Gene. 13. 15. Thy seede shall bee as the sande of the sea and as the starres of the heauen But the generall blessing which reacheth vnto all mankinde and the promise made vnto Abraham which is peculiar to the Church of God ought to be ioyned together Let parentes learne to be thankfull to God for their children but let them that want learne by the same to humble them selues Elizabeth accounteth that this reproach is but before men because that it is but a temporall chastisement by which we are nothing the further from the kingdome of heauen Matthew Marke Luke 1.   26. And in the sixt moneth the Angell Gabriell was sent from God vnto a citie of Galile named Nazareth 27. To a virgin affianced to a man whose name was Ioseph of the house of Dauid and the virgins name was Mary 28. And the Angell went in vnto her and sayde Hayle thou art freely beloued the Lorde is with thee Blessed art thou among women 29. And when shee saw him shee was troubled at his saying and thought what manner of salutation that should be 30. Then the Angell sayde vnto her Feare not Marye for thou haste founde fauour with God 31. For loe thou shalt conceaue in thy wombe and beare a sonne and call his name Iesus 32. Hee shall be great and shall bee called the Sonne of the moste heigh and the Lorde God shall giue him the thrâ—ane of Dauid his father 33. And hee shall reigne ouer the house of Iacob for euer and of his kingdome shall be no ende 26. In the sixt moneth The order of Gods counsell is wonderful and much differeth from the common iudgement of men In that he woulde that the beginning of the generation should be more famous in his forerunner or cryer then in his owne sonne The prophecie of Iohn Baptist vttered in the temple is knowne in euery place But Christ is promised to a virgin in an vnknowne towne of Iuda and this prophecie remayneth buried in the bosome of one maide But so it was requisite to bee that euen in Christes birth that might be fulfilled That God by foolishnesse might saue them that beleeue 1. Cor. 1. 21. But so was this treasure of this secrete misterie layde vp with the virgin that at the length in his time it might come forth to all the godly This secrete reposing of it is I graunt contemptible but such as was most meete both for the triall of the humilitie of our faith and also for the beating downe of the pride of the wicked And let vs although the reason doe not at the first appeare learne with modestie to submit our selues to GOD neyther in this let it grieue vs to learne of her that bore Christ the eternal wisdome of God in her wombe Nothing is more to be taken heede of then that we through our proud contempt bereaue not our selues of the knowledge of the incomparable misterie which God wil should be hidde in his litle ones and such as seeke for knowledge This seemeth to me to be the cause why he chose a virgin espoused to a man The imagination of Origen that he so wrought it that hee might keepe secrete from Sathan the saluation which he prepared to giue to men hath no lykelyhoode with it The veile of matrimonie was therefore spread beefore the eyes of the worlde that he whom they commonly supposed to be the sonne of Ioseph the godly at length by fayth should knowe to be the sonne of God And yet Christ came not forth in such base and meane sorte but that the heauenly father shewed forth in him euen at the beginning the glorye of his Godhead For the Angelles declared that the Sauiour was borne But their voice being heard only of the Shepheards was not spread farre There was one wonder famous amongst the rest that the wise men which came from the East did euery where reporte that a starre appeared vnto them as a testimonie of the birth of the great king yet we see howe GOD kept his soone as it were in secrete vntill the time came that he shoulde fully be shewed Then he erected as one should saye a theatre from whence he might plainly be beholden The participle Memnesteumenen which the Euangeliste doth vse doth signifie that shee then was a virgin promised to a husbande but not deliuered as a wife to a husbande For it was a custome amongst the Iewes that the parentes should keepe their daughters at home with them for a time after that they were espoused vnto men or else that law for the slaundered wife which is in Deut. 22. 13. were in vaine Luke saith that Ioseph was of the stock of Dauid because that the familyes were woont to be accounted by the names of men of the which matter we will speake more in an other place 28. Hayle thou that art freely beloued Because that the message was wonderfull and almost incredible therefore the Angell beganne with a commendation of the fauour and grace of GOD And seeing that by reason of our dull vnderstanding our mindes are driuen to such a straight that they cannot coÌ„prehend the wonderful greatnes of God his works This is the best remedie that we stir vp our mindes to meditate and consider the infinitenesse of his grace Therefore since that the vnderstanding of GOD his goodnesse is the gate of fayth The Angell tooke this and not without cause as the best order that by occupying the minde of the virgin in meditating of the fauour of GOD the might be the better prepared to receiue and vnderstand that incomprehensible misterie For the participle Kecharitomene which Luke dooth vse signifieth the free fauour of God as appeareth more plainely in the Epistle to the Ephesians 1. 6. where Paule intreating of our reconciliation with GOD saieth the God by his beloued Sonne Echaritosen that is receiued vs into his grace and through his fauour he embraced vs which beefore were his enemies Afterwardes the Angell saieth that God was with her For vppon whom GOD vouchsafeth once to bestow his loue vnto them he declareth him selfe to bee mercifull and bountifull and to them hee giueth and bestoweth his giftes and therefore is the thirde parte of the sentence added Blessed art thou amonge women For hee vseth this woorde Blessing as the effecte and proofe of the fauour of GOD. For in myne opinion it
the perfecte vanitie of kings haue his woorde broken which he had giuen he presently commaundeth that the Prophet should be slaine And we gather that Herode supped that night in Macherontis tower wherein Iosephus sayeth that Iohn was imprisoned And it is worth the labour to note that the Euangelists doe say for his othe and the guests that were present whereof we gather if he had sworne a hundred times no man being present to witnesse it yet he would not haue perfourmed his promisse Therefore religion of conscience bounde not Herode but meere ambition caried him headlong because he accounted it no honestie for him not to perfourme the faith which he had giuen So it commeth to passe that wicked men neglecte their duety because they haue no respecte to God but they are only bent to this that they be not euill spoken of by men Furthermore if onely the religion of the othe had ben regarded of Herode and not the shame of men he yet sinned more grieuously in perfourming that which he had foolishly promised then if he had broken his othe First this was an vnaduised rashnesse in swearing in that he confirmeth the promisse of a doubtfull matter with an othe then when it appeared that hee coulde not be sette free from the faith which he had giuen but that hee shoulde plunge himselfe in a hainous offence it was not lawfull for him to wrap vp the holy name in such an offence For what is more against God then that he should be the chiefe in so vngodly a murther If the question be moued of his priuate losse and discredite lette him which swoare rashly beare the punishment of his foolishnesse But this must be taken heede of where any man hath taken the name of God in vaine least by pretence of the same he be abused to the committing of some offence so should commit double sacriledge Heereof it foloweth that Monkish vowes to which manifest wickednesse is adioyned doe binde the conscience no more thē magicall exorcismes because God wil not haue his sacred name enforced to the confirmation of sinne Yet this place doth teach vs to take heede that no man do vnaduisedly promisse any thing then that he ioyne not obstinacie to his lightnesse 28. And he gaue it to the maide This also encreaseth the crueltie of the offence that the holy mans head was after his death brought forth to be scorned but the Lord doth somtimes so submit his children to the pride of the wicked vntil that he wil shew at length that the bloud of his children is pretious in his eyes Herodias ioyeth that shee hath obtained her desire cruelly triūpheth ouer her reprouer but afterwards she being put from her richesse and depriued not onely of the honour of the kingdom but also of her natiue country and of all helps when she a pore woman painfully led a miserable life in banishment shewed a ioyful fight to the Angels and to all good men That the guestes are enforced to defile their eyes with the beholdinge of that abhominable pompe we doe heereby learne that they which sitte at princes tables are oft entrapped in many sinnes For though no bloudy offence should defile the table yet all things are so filled with all kinde of wickednesse that who soeuer do come thither it behoueth thē at the least to be giuen to pranks of baudry 29. His disciples came This remained also to the cruelty of the woman that the corpes of the holy man remained vnburied for it is probable by this that his disciples performed this duty that his body was thrown forth by the tyrants officers And though the honour of buriall profiteth not the dead yet the Lord would that this ceremonie shuld be reuerenced by vs that it might be a witnesse vnto vs of the last resurrection VVherefore this endeuour was acceptable to God that Iohns disciples shoulde come bury their maisters body Further this was a testimony of their piety for by this meanes they professed that the doctrine of the deade man yet liued and flourished in their hearts Therefore this confession was praise worthy especially when it was not without daunger because they could not honour this man slaine by the tormentor but that they should prouoke the rage of the tyrant against them Math. 14. Marke 6. Luke 9. 13. And when Iesus heard it hee departed thence by shippe into a desarte place a parte And when the multitude had hard it they folowed him a fote out of the cities 14. And Iesus went forth and sawe a great multitude was moued with compassion towarde them and hee healed their sicke 15. And when euen was come his disciples came to him sayinge This is a desart place and the houre is already past let the multitude depart that they may go into the towns and buy them vitails 16. But Iesus sayd to them they haue no nede to goe away giue yee to them to eate 17. Then said they vnto him we haue heere but 5. loues 2. fishes 18. And he said bring them hither to me 19. And he commanded the multitude to sit down on the grasse and tooke the 5. loaues and the 2. fishes and loked vp to heauen blessed and brake and gaue the loaues to his disciples the disciples to be multitude 20. And they did all eate were sufficed and they tooke vppe of the fragments that remained 12. baskettes full 21. And they whiche had eaten were aboute fiue thousande menne beside women and little children 30. And the apostles gathered themselues togither to Iesus and tolde him all things both what they had done what they had taught 31. And he sayd vnto them Come ye a parte into the wildernesse and rest a while for there were many cōmers goers that they had no leisure to eat 32. So they went by shippe out of the way into a desart place 33. But the people sawe them when they departed and many knowe him and ranne a foote thither out of all cities and came thither before them assembled vnto him 34. Then Iesus went out and sawe a great multitude and had compassion on them because they were like sheepe which had no shephearde and hee began to teach them many things 35. And when the day was now farre spent his disciples came vnto him saying This is a desart place and now the day is farre passed 36. Let them depart that they may go into the villages and towns about and buy them breade for they haue nothing to eate 37. But he answeared and sayde vnto them Giue ye them to eat And they solde vpto him Shall we goe and buy two hundreth pepy woorth of breade and giue them to eate 38. Then he sayd vnto them Howe many loaues haue yee goe and looke And when they knewe it they sayde fiue and two fishes 39. So he commanded them to make them all sit downe by companies vpon the greene grasse 40. Then they sate downe by rowes
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
where Christ shineth euery where by the Gospel that difference is taken away so that they which were dogges before are nowe accounted amongst the children But here the pride of the flesh must of necessity be ouerthrowne when we heare that from the beginning we are dogges The excellencie of mannes nature was greater from the beginning in the which the image of God did shine then that so reprochful a name shoulde light vpon all the Gentiles yea euen vpon kings whome God adorned with his owne title but the sinne and falling away of Adam brought it to passe that the Lord shuld worthely cast into the donghill with dogges them that are degenerated by the offence of the first father Especially where the comparison is made betwene the Iewes which are exempted from the common sorte and the Gentiles which are banished from the kingdom of God The purpose of Christ is more euidently declared by Marke where it is sayde Let the children first be sed For he admonisheth the Cananite that shee doeth preposterously for that shee as it were sâ—ieth to the table at the middest of supper But though he specially regarded the examining of the womans faith yet he also teacheth howe horrible a vengeance remaineth for the Iewes which refused so incomparable a good thing freely offered vnto them which he denied to others earnestly and feruently desiring the same 27. Truth Lord. The answer of the woman declareth that she was not caried with a blinde or blunt violence so that shee would directly stuÌ„ble at the saying of Christ. For whereas God preferreth the Iewes before others she also leaueth that honour of adoption vnto them and sayth that shee wil not hinder but that Christe according to the order prescribed by God should satisfie them onely shee desireth that a few crummes falling as it were vnawares may come to the dogs And certainly God did neuer so shut vppe his grace amongst the Iewes but that he scattered a little taste at the least of the same amongst the Gentiles Therefore nothinge could be more aptly or better spoken to expresse the grace of God which then sprang amongst them 28. Great is thy faith First he praiseth the faith of the woman then he sayeth that he graunted her praiers for her faith sake Further the greatnesse of her faith especially shewed it self in that that it being guided only with a litle sparke of doctrine shee not only knew the proper office of Christ and attributed vnto him a celestiall power but coÌ„stantly she went forward through hard lettes suffered her selfe to be set at naught so that shee might holde that which shee hoped for that she should not be without the aide of Christ. To be short shee so seasoned her confidence with humility that shee woulde not arrogate any thing rashly vnto her selfe neither yet with the feeling of her owne vnworthinesse would she shutte the fountaine of the grace of Christ out from her But by the commendation of this prophane woman is the vnthankefulnesse of this people condemned who boasted that they were dedicated to God But how this woman might be sayd to beleeue rightly who was not only destitute of the promise of Christ but is beaten away with his worde cleane contrary I haue shewed before For though that sharply in shew he refuseth her prayers yet being perswaded of the saluation promised of God throughe the Messias shee ceaseth not to hope wel and therefore shee thinketh that the gate is shutte against her not that shee should altogither be driuen away but that she should more earnestly endeuor with her faith to pierce through the chinkes of the same The last clause containeth profitable doctrine that faith obtaineth any thing of the Lorde because that hee so much estemeth the same that he is alwayes ready to graunt our requests so farre as it is expedient Mathew 15. Marke 7. Luke 29. So Iesus went away froÌ„ thence and came neare vnto the sea of Galile and went vp into a Mountaine and sate downe there 30. And great multitudes came vnto him hauinge wyth them halte blinde dumme maimed and many other and cast them down at Iesus feete and he healed them 31. In so much that the multitude wondered to see the dumme speake the maimed whole the halt to goe and the blind to see and they glorified the God of Israel 32. Then Iesus called his disciples vnto him and sayde I haue compassioÌ„ on this multitude because they haue continued with me already three dayes and haue nothinge to eate and I will not lette them depart fasting least they faint in the way 33. And his disciples sayde vnto him VVhence should we gette so muche breade in the wildernesse as should suffice so great a multitude 34. And Iesus sayde vnto them How many loaues haue yee And they sayd seuen and a fewe little fishes 35. Then he commanded the multitude to sit downe on the ground 36. And tooke the seuen loaues the fishes and gaue thankes and brake them and gaue to his disciples and the Disciples to the multitude 37. And they did all eate and were sufficed and they tooke vppe of the fragmentes that remained seuen baskets full 38. And they that had eaten were foure thousande men beside women and little children 39. Then Iesus sent away the multitude and tooke shippe and came into the partes of Magdala 31. And he departed againe from the coastes of Tyrus and Sidon and came vnto the sea of Galile through the mids of the coastes of Decapolis 32. And they brought vnto him one that was deafe and stambered in his speache and praied him to putte his hand vpon him 33. Then he toke him a side from the multitude and putte his fingers in his eares and did spitte and touched his tong 34. And loking vp to heauen he sighed said vnto him Ephata that is Be opened 35. And straight way his eares were opened and the stringe of his tongue was losed and he spake plaine 36. And he commanded them that they should tel no man but how much soeuer hee forbadde them the more a great deale they published it 37. And were beyond measure astonied saying Hee hath done all things well hee maketh bothe the deafe to heare and the dumme to speake Marke 8. 1. In these daies when there was a very great multitude had nothing to eat Iesus called his disciples to him and said vnto them 2. I haue compassioÌ„ on the multitude because they haue now continued with me 3. daies and haue nothing to eat 3. And if I send theÌ„ away fasting to their owne houses they would saint by the waye for some of them came from farre 4. TheÌ„ his disciples answered him how can a man satisfie these with breade here in the wildernesse 5 And he asked them howe many leaues haue yee And they sayde seuen 6. Then he commanded the multititude to sit downe on the ground and he toke the 7. loaues gaue thanks brake them and gaue to his disciples
that hee may tryumph ouer them and their head Satan But in this answere the speciall purpose of Christ was to set forth his owne glory while he compelleth them to depart with shame Math. 22 Mark 12 Luk. 20. 23. The same daye the Saduces came to hym which say there is no resurrection and asked him 24. Saying maister Moses said if a man dye hauinge no children let his brother mary his wife raise vppe seede vnto his brother 25. Now there were with vs seauen brethren and the first married a wife and deceased and hauing no issue left his wife vnto his brother 26. Likewise also the seconde and the thirde vnto the seauenth 27. And last of all the woman died also 28. Therfore in the resurrection whose wife shal she be of the seauen for al had her 29. Then Iesus answered said vnto them ye are deceiued not knowing the scriptures nor the power of God 30. For in the resurrection they neither marye wiues nor wiues are beestowed in marriage but are as the Angels of God in heauen 31. And coÌ„cerning the rerection of the dead haue ye not read what is spoken vnto you of God saying 32. I am the God of Abraham and the God of Isaac and the god of Iacob God is not the God of the dead but of the liuing 33. And when the people heard it they were astenyed at his doctrine 18 Then came the Saduces vnto him which saye there is no resurrection and they asked him saying 19. Maister Moses wrote vnto vs if anye mans brother die and leaue his wife and leaue no children that his brother shoulde take his wife and rayse vp seed vnto his brother 20. There were seauen brethren and the first tooke a wife and when hee dyed left no issue 21. Then the second took her and he died neither did he yet leaue issue and the third likewise 22. So seauen hadde her and left no issue last of all the wife died also 23. In the resurrection then when they shall ryse againe whose wife shall she be of them for seauen had her to wife 24. Then Iesus aunswered and saide vnto them are yee not therefore deceiued because ye know not the scriptures neither the power of God 25. For when they shal rise againe from the dead neyther men mary nor wiues are maried but are as the Aungels which are in heauen 26. And as touchinge the dead that they shal rise again haue ye not read in the booke of Moses howe in the bushe God spake vnto him saying I am the God of Abraham and the God of Isaac and the God of Iacob 27 Hee is not the God of the dead but of the lyuing yee are therefore greatly deceiued 27. Then came to him certeine of the Saduces which deny that there is any resurrection and they asked him 28. Sayinge Mayster Moses wrote vnto vs if anye mans brother dye hauing a wife and hee die without children that his brother shoulde take his wife and raise vppe seede vnto his brother 29 Now there were seauen brethren and the first tooke a wife and he died without children 30. And the seconde tooke the wife and he died chidlesse 31. Then the third tooke her and so likewise the seauen died and left no children 32. And last of all the woman died also 33. Therefore at the resurrection whose wife of them shall shee bee for seauen hadde her to wife 34. Then Iesus aunswered and said vnto them the children of this world marrie wiues and are married 35. But they which shall bee counted worthye to enioye that worlde and the resurrection from the dead neither marrye wyues neither are married 36. For they can dye no more for asmuch as they are equall vnto the Aungels and are the sonnes of God since they are the children of the resurrection 37. And that the dead shal rise againe euen Moses shewed it besides the bushe when hee sayd the Lord is the GOD of Abraham and the God of Isaac and the God of Iacob 38. For hee is not the God of the dead but of them which liue for all lyue vnto him 39. Then certeine of the Pharises aunswered and sayde Mayster thou haste well sayde 40. And after that durste they not aske him any thing at all Heere we see how Sathan gathereth all the wicked together to ouerthrow the trueth of God which men in other thinges coulde not agree amongst themselues For though there was great dissention betweene these two â—ectes yet they conspire together against Christe so that the Pharises were not displeased that theyr doctrine was oppugned in the person of Christ. So at this day we see al the bandes of Satan though otherwise some of them are against others yet they ryse from al places against Christ. And the Papistes do beare so great hatred against the gospell that they doe gladly nourish Epicures Libertines and suche other monsters so that they may haue their helpe to ouerthrowe the Gospell In summe we see that they came out of diuers fortes to assault Christ and this came so to passe because that all menne generally hated the lyght of sounde doctrine But the Saduces moue the question to Christ so as vnder the colour of an absurditie they might eyther drawe hym into an errour or if hee shoulde dissente they myght dyffame him and bringe him into contempte amongste the rude and vnlearned multitude And it maye bee that they were woonte to trouble the Pharises before with the same obiection but now they lay the same snare for Christ. 23. VVhich say that there is no resurrection I haue shewed before of the beginning of the Saduces They did not onely deny the last resurrection of the slesh but also the immortalitye of the soule as Luke declareth Act. 29. 8. And truely if the doctrine of the scripture be wel considered without the hopeof the resurrection the life of the soule shall seeme to bee a very dreame For God doth not say that the soules do so liue after death as if they should now enioy the present glory and blessednes but he suspendeth theyr hope vnto the latter day I graunt that the Phylosophers which were ignoraunt of the resurrection of the flesh spak many things of the immortall essence of the soule but they speake so fondlye of the estate of the life to come that theyr writinges are to no purpose But sith the scripture saieth that the spirituall lyfe dependeth of the hope of the resurrection and that the soules separated from the bodyes haue respect to that whosoeuer denyeth the resurrection doth also deny the immortalyty of soules But here is to be seene the horryble confusion of the Iewish Church that the chiefe maisters of theyr relygion tooke awaye the hope of the lyfe to come so that after death there should be no difference betweene men and beastes They did not deny a holy righteous lyfe neither were they so prophane as to account the worship of GOD a needelesse matter but
they rather acknowledged God to be the iudge of the world that al things appertaining to man are gouerned by his prouidence but sith they tyed aswell the reward of the godlye as the paynes due to the wicked to this present life though they had sayd truely that euery manne is now handled equally according to his desart yet this was too preposterous to shutte vp the promises of God into so narow corners Now experyence doth euidently declare that their folly was too grosse sith it is euident that the rewarde which is layde vp for the good is deferd to an other lyfe and the punishmentes are not powred vppon the wicked in this world To be short there cannot be imagined any thing more absurde then this fantasie that menne created after the image of God should perish like beastes But howe vile and monstrous a matter was this when as some opinion at the least of the life to come remained euery where amongst the prophane and blynde Idolaters of the Gentiles that this seede of godlynes shoulde be abolished amongst the Iewes the peculyar people of God VVhat should I say that when they saw the holy Fathers that they made haste to the heauenlye life and the couenaunte which God made with them is spirituall and eternall muste they not be more blinde then blockes which coulde not see in so cleare a light But first this was a iust rewarde for them which had rente the Church of God into sectes then God in this maner reuenged the wicked contempt of his doctrine 24. Mayster Moses sayde Sith it might haue sufficed to haue proposed the matter simply to what end made they such a preface namelye they doe craftily pretend Moses name to proue those mariages lawefull whiche were made not after the pleasure of menne but by the commaundement and ordinaunce of God himselfe also it is necessarye that God himselfe should agree with himselfe This therefore was their snare if God will in time to come gather the faithfull into his kingdome then will he restore vnto them that which he had giuen them in the worlde therefore what shall become of that womanne whom God had giuen to seauen men So all the godlesse and Heretikes doe frame their cauils wherwith they could deforme the true doctrine of godlynesse and make the seruauntes of Christ ashamed yea the Papistes endeuoring to entrappe vs as past all shame doe openly scorne at God and his word Therefore it is not without cause that Paule Tit. 1. 9. would haue the doctor furnished with weapons wherewith he may driue backe the enemies to the truth As concerning this law wherein GOD commaundeth the next kinsmen in bloud to succeede the dead in marriage if the first should die without children this was the reason that the woman which was married into any family should receiue seede therof This must not be vnderstoode of naturall brethren but of cosines and such like for it were incest to marry within the degrees forbidden by the law 29. Yee are deceiued not knowing the Scriptures Though Christ speaketh to the Saduces yet this reproofe doth generally belong to all deuisers of false doctrines For sith God doth plainely shew himselfe vnto vs in the Scriptures the ignaraunce of them is the fountaine and cause of all errours But this is no small comfort to the godly that they shal be safe and out of the daunger of errour so long as with an humble and modest desire to learne they shall seeke in the scriptures what is right and true Christes ioyning the power of God with his word is to be referred to the circumstaunce of this present matter because the resurrection far exceedeth the capacitie of mannes vnderstanding it wil be incredible vnto vs vntyll our mindes behold the great power of God which is able to subdue all thinges to himselfe as Paule teacheth Phylippians 3. 11. Further it was necessary that the Sadduces should be deceiued because they did falslye measure the glorye of the heauenly lyfe with the presente estate Yet in the meane season doe wee teache that they doe iudge and speake ryghtlye and wyselye of the misteries of the kyngdome of heauen whiche doe ioyne the power of GOD togeather with the scriptures 30. They are as the Aungelles of God Hee meaneth not that the chyldren of God shal be when they are rysen in all thinges lyke vnto the angelles but so farre as they shall be free from all infirmitie of this presente lyfe as if he shoulde saye that they were no more subiecte to the thinges which this transitory and corrupt life hath neede of Luke dooth more plainely set forth the reason of the similitude because they could not die againe therefore they should not bring forth their fruite as vpon earth And he speaketh of the faythful onely because there was no question of the reprobate But it is demaunded why hee saith that they shall then bee the sons of God because they shal be the children of the resurrection sith the Lord doth vouchsafe this honour to his faithfull ones though they be shutte vp in the pryson of the frayle body And how should we bee the heires of eternall lyfe if God shoulde not acknowledge vs nowe for children I aunswere after we are grafted into the bodye of Christe by fayth God adopteth vs for children and the spirit is a witnesse seale marke pledge of this adoption so that in hope hereof wee may freely cry Abba Father Rom. 8. 15. Gal. 4. 6. But though wee knowe that wee are the sonnes of God yet because it doth not yet appeare what we shall be vntill we be trasfigured and see him in his glory as he is wee are not in effect accounted as sonnes And though we be regenerate by the spirite of God yet because our lyfe is hidde as yet the manifestation of the same shall make a true and perfect difference betweene vs and straungers In this sense is our adoption deferd by Paule to the Rom. 8. 13. to the last daye LV. 37. And that the dead shall rise againe After Christe had confuted that absurdity obiected against him now he confirmeth the doctrine of the last resurrection by the testimonie of the Scripture And wee muste keepe this order that the enemies of the trueth hauing their quarels answered may vnderstand that they striue against the word of GOD. For vntill they be ouercome by the testimony of the scripture they may alwaies murmurre and grudge Christ citeth a place out of Moses beecause he had to doe with the Sadduces who gaue but small credit to the Prophetes at the most they accounted no better of them then we do of the booke of Ecclesiasticus or the hystory of the Machabes Also seeing they alleadged Moses he had rather turne him backe againe vpon the then to obiect any one of the Prophetes Further hee had not this purpose to gather al the places of scripture that serued for this purpose as we see the Apostles in lyke manner did
that hee auailed nothing but that more tumult was made he toke water and washed his handes before the multitude saying I am innoceÌ„t of the bloud of this iust man looke you to it 25. Then answeared al the people and sayde His bloude be on vs and on our children 26. Then let he Barabbas loose vnto them and scourged Iesus deliuered him to be crucified 27. Then the soldiours of the gouernour tooke Iesus into the common hal gathered about him the whole band 28. And they stripped him and put vpon him a scarlet roake 29. And platted a crowne of thornes and putte it vppon hys heade and a reede in his right hand and bowed their knees before him and mocked him saying God saue thee kinge of the Iewes 30. And spitted vpon him and take a reede and smote him on the head 31. Thus when they had mocked him they tooke the roabe from him and putte on hys owne raiment on him and ledde him away to crucifie him 32. And as they came out they found a man of Cyrene named Simon him they compelled to beare his crosse 15. So Pilate willing to content the people loosed them Barabbas and deliuered Iesus when hee had scourged him that hee might be crucified 16. Then the soldiours ledde him awaye into the hall which is the common hall and called togither the whole hand 17. And cladiâ—m with purple platted a croun of thornes and put it about his head 18. And began to salute him sayinge Haile king of the Iewes 19. And they smote him on the â—ead with a reede and spat vppon him and bowed the knees and did him reuerence 20. And when they had mocked him they tooke the purple off him put his owne clothes on hym and ledde hym out to crucifie him 21. And they compelled one that passed by called Symon of Cyrene which came out of the countrey and was father of Alexander and Ruâ—us to bear his crosse 24. So Pilate gaue sentence that it should be as they required 25. And he lette lose vnto them him that for insurrection and murther was call into prison whoÌ„ they desired deliuered Iesus to do with him what they would 26. And as they led him away they caught one Symon of Cyrene comming out of the field on him they laid the crosse to beare it after Iesus 27. And there followed him a greate multitude of people and of women which women bewailed and lamented him 28. But Iesus turned backe vnto them and sayde Daughters of IerusaleÌ„ weepe not for me but wepe for your selues for your children 29. For behold the daies wil come when meÌ„ shal say blessed are the barren and the wombes that neuer bare and the pappes which neuer gaue sucke 30. Then shal they begin to say to the mountaines Fal on vs and to the hils couer vs. 31. For if they do these things to a greene tree what shal be done to the drie 32. And there were 2. others which were euill doers ledde with him to be slaine 24. VVhen Pilate saw Euen as the mariners after they haue tasted the great force of the tempest do at the last yeeld suffer themselues to be driueÌ„ into a contrary course so Pilate seeing himself vnable to appease the stir of the people laying by the authority of a iudge he followeth their mad outcries And though he had striuen long to resist them yet necessitye doth not excuse him for he should rather haue suffred any thing then to haue neglected his office And his sin is not made the lesse by the childish ceremony which he vsed for how shuld he wipe away the blot of the offence with a few drops of water which no sacrifices could wash away And it may be that he had but smal regard to be cleared of his faults before God but he shewed the people this token of detestation if it might fal out that he might draw theÌ„ to repent for their fury as if he had said thus Beholde you compel me to an vnrighteous murther to the which I am brought with feare horror Therfore what shal become of you what great vengeance of God doth remaine for you who are the chiefe authors of it But what purpose so euer Pilate had yet god wold by this meanes declare the innocency of his son wherby it might the better appear that our sins are condeÌ„ned in him The chief and only iudge of the world is set before the tribunal seate of an earthly iudge he is condeÌ„ned to the crosse as a wicked maÌ„ and also he is set in the midst betwene two theues as if he were the captain of them The lothsomnes of such a spectacle might at the first sight much trouble the senses of men if this reason were not considered that the punishment which was due to vs was laid vpon christ that the guiltines being now taken away we shuld not dout to come foorth into the presence of the heauenly iudge Therefore the water which nothing preuailed Pilate for the washing away of hys faults shuld auaile at this day to an other vse that it may purge our eyes from all impediments that thereby they may in the midst of damnation clearly beholde the righteousnesse of Christ. 25. His bloude be on vs It is not to be doubted but that the Iewes carelesly curssed theÌ„selues as if their cause were good before god but an vnaduised zeale caried them headlong so farre that they committinge a sin vnpardonable shuld also by a solemne cursse cut themselues from al hope of forgiuenesse Hereby we do gather how carefully all vnaduised rashnes must be taken heed of in al iudgemeÌ„ts For wher men dare without regard of examination do this or that as they please at the length froÌ„ a blind headinesse it is necessary that they shuld fall into madnesse And this is the iust vengeance of God wherby he plagueth their pride which voutchsafe not to make choyse of right or wrong The Iewes thought that by killing Christ they shuld do God good seruice but wheÌ„ce commeth this wicked errour but of their vngodly stubbornnes contempt of God himselfe VVherfore they are worthily throwne into this madnesse that they might purchase themselues their vtter destruction But where the question is of the worship of God and of his holy mysteries let vs learne to open our eyes and reuerently and soberly seeke to know the cause least hypocrisie audaciousnes shuld make vs to be as amased men without wit And as god neuer suffreth this curssed speach to come out of the mouth of the people except their impiety had first ben desperate so he doeth after iustly reuenge the same by fearful and vnwonted meanes yet by an incredible myracle hee reserued some remnantes to himself least that his couenant should be extinguished by the destruction of the whole nation He had adopted to himselfe the seede of Abraham that it might be a chosen nation a priestly kingdom a holy portion and
doeth exact and require how we may lawfully leade our life But Christ did so auoid dangers that notwithstanding hee turned not an hayres breadth aside from the course of his office for to what end serueth safetie of life saue only that we may serue the Lorde Therefore we must alwayes beware that we loose not the causes of liuing for life And in that the despised corner of Galilee doth lodge Christ whome Iurie cannot awaye with wee doe heereby see and perceiue that godlinesse and the feare of GOD doe not alwayes appeare in the principall places of the Church 2 And the feast day Although I affirme nothing yet is it likely that this chaunced in the seconde yeere after Christe his Baptisme It skilleth not at this time to speake any more of this feast day whereof the Euangelist maketh mention Moses declareth to what end and vse it was commaunded Leuit 23. 34. namely that by that yeerely ryte the Iewes might remember that their fathers liued fortie yeeres vnder tents when as they wanted houses that by this meanes they might celebrate the grace of their deliuerance VVe haue said before that a double cause did moue Christ to come vnto Ierusalem vnto the feast dayes namely because being subiect to the law that he might redeeme vs from the bondage thereof he would omit no point of the obseruation therof and secondly because he had better opportunitie offered to preach the gospel in such an extraordinarie assembly and multitude of men The Euangelist saith that Christ did so rest apart in Galilee as if he would not haue come to Ierusalem 3 Therfore his brethren said vnto him Vnder this word do the Hebrewes comprehend all kinsfolkes and alyances of what degre soeuer they bee He saith that Christ was mocked of them because that he did lie hid in the obscure place of Galilee Notwithstanding it may be doubted whether ambition did moue theÌ„ or no to desire that Christ might become famous Although we graunt this yet is it manifest that they do contemptiblie mocke him because they doe thinke that he dealeth not according to reason and counsell yea they cast foolishnesse in his teeth because when as he woulde be something distrusting himselfe he dare not come abroad that he may be seene of men VVhen as they say that thy disciples may also see they doe not only speake of those who were continually with him but of those whom he would gather to himselfe euery where out of the whole nation For they adde afterward thou wilt be knowen of all men and in the meane season thou lyest hid If thou doest these things that is if thou doest desire such honour that al men may speake of thee make all meÌ„ to looke vpoÌ„ thee They set the world against a few men amongst whom he liued without honour There may also another sense bee gathered out of these wordes if thou doest these thinges that is seeing that thou arte endewed with so greate power that thou purchasest fame vnto thy selfe with myracles loose them not For whatsoeuer is giuen thee of God thou spendest it heere in vaine whereas there are no fit witnesses and iudges Here we see how great the slacknesse of men is in considering vpon the workes of God for Christes kinsmen woulde neuer haue spoken thus vnlesse they had troden vnder foote the plentifull testimonies of his diuine power which they ought to haue receiued and reuerenced with great admiration That which wee heare in this place of Christ falleth out dayly that neighbours doe more disquiet the childreÌ„ of god then strangers for they are instrumeÌ„ts of SataÌ„ to prouoke those somtimes vnto ambition sometimes vnto couetousnesse who desire to serue God purely sincerely and faithfully But when as Christe doth driue away such Satans hee teacheth vs by his exaÌ„ple that we must not graunt the foolish petitions of our brethren 5 For neither did his brethren Heereby wee gather howe little carnall kindred doth auaile for the spirite marketh Chirste his kinsfolkes with a continuall mark of infamie in that being conuinced with so many testimonies of workes they did not then beleeue Therefore as Paule saith whosoeuer doth wish to be iudged in Christ let him bee a new creature For they who adict themselues wholy to serue God are vnto Christe insteede of father mother and brethren VVherfore the superstition of the Papists is so much the more ridiculous who setting apart all other doe only extoll the honour of the blood in the virgin Marie as if the woman was not reprehended by Christe himselfe whiche cryed out of the middest of the companie Blessed is the wombe which bare thee and the paps which gaue thee suâ—ke For Christ answered Nay rather blessed are they that heare the woorde vf God 6 My time is not yet come Some doe falsly expound it of the time of his death For he speaketh of the time of his iourneying And hee doth testifie that he differreh from his kinsfolks in this because they may freely and without feare goe abrode in the sight of the world at all houres because they haue the world to be their friend but he himselfe is afraid bicause the world hateth him By these words he giueth theÌ„ to vnderstaÌ„d that they gaue him counsell amisse concerning a matter whiche they knewe not secondly he proueth that they are altogether carnall when as he saith that the world cannot hate theÌ„ For the peace of the world must be redeemed with wicked consent vnto vices and all manner of euill 7 But me it hateth because I testifie The worlde is taken in this place for the men who are not borne againe who retaine their owne nature Therefore whosoeuer are not begotten againe as yet with the spirite Christ pronounceth them to be his aduersaries And why because he condemneth their workes And if sobeit we stay our selues vpon Christ his iudgement we must needes graunt that the whole nature of man is so corrupt and peruers that there can no right thing no sincere thing no good thing proceede thence Behold why any of vs doth please himself so long as he abideth at home with himselfe Nowe Christe saith that he is hated because he doth testifie that the workes of the world are euill He giueth vs to vnderstand that the gospel cannot be rightly preached but that the whole worlde must be cited giltie before Gods iudgement seate that by that meanes it may be trodeÌ„ down that flesh blood may by brought to nought according to that when the spirite shall come he shall reproue the world of sin VVe doe also learne heere that there is suche pride bread in men that they flatter themselues in their vices For doubtles they would not waxe angrie when as they are reprehended vnlesse being blinded with too much loue of themselues they did flatter themselues in their owne vices yea pride and arrogancie are the most deadly the chiefest of all the vices which are in man It is the
not only be changed into ioye but that it doth also conteine in it self matter of ioy It falleth out oftentimes that when as prosperitie followeth aduersitie menne hauing forgotten their former sorrow do wholly giue ouer themselues vnto ioye yet the sorow which went before is not the cause of ioy But Christ giueth vs to vnderstand that the sorrow of his which they shal suffer for the Gospels sake shal be fruitfull And certeinly the ende of all sorrowes must nedes be vnhappy vnlesse they be blessed in Christ. But because the crosse of Christ hath victory included in it self alwaies Christe doth for good causes coÌ„pare the sorow which is conceiued thence vnto the sorow of a womaÌ„ in trauaile which is recompenced with the rewarde thereof whilest that the child being brought into the light doth make the womaÌ„ that was in trauaile ioyful This similitude shuld not agree vnlesse sorrow should cause ioy in the members of Christ whilest that they are made partakers of his passions likeas traueiling in childe byrth in the womanne is the cause of the birth of the child VVe must also apply the similitude vnto this that when the sorow paine of the womaÌ„ is the sharpest theÌ„ doth it the soonest vanish away This was no small lightening to the disciples when as they heard that their sorrow should not endure long Now must we apply the vse of this doctrine vnto our selues After that wee are regenerate with the spirite of Christ there should be in vs such ioy that it should wipe away all feeling of myseries we should I saye be like to women traueiling in childe byrth which are so moued with the onely sight of their childe that their sorrow remayneth no longer But because we haue receiued the first fruites onely and that those which are but slender which scarse feele any smal drops of the spirituall ioy which being sprinckeled vpon our sorrow may mittigate the bytternes thereof And yet that smal portion doth shew that they are so far from being ouerwhelmed with heauines which behold Christ by faith that they doe neuerthelesse triumph euen in extreame myseries Neuerthelesse because this is the estate of all creatures that they trauaile in byrth euen vntill the last day of redemptioÌ„ let vs know that we must also grone vntil we be deliuered out of the continual miseries of this life do see manifestly the fruit of our faith In sum the faithful are like to womeÌ„ lying in childbed inasmuch as they are borne againe in Christ and are now entred into the celestiall kingdome of God and the blessed life they are like to womenne great with childe and those that trauaile in childebirth in asmuch as beeing yet captiues in that prison of the flesh they desire to attaine vnto that happie estate which heth hid vnder hope 22. No man shal take away your ioy The continuance of the ioy doth not a litle encrease the price thereof For it followeth heeruppon that those griefes be light and that they are to be suffered paciently which continue but for a short time Furthermore Christ telleth vs in these woordes what is the true ioy The world must needes bee depriued of the ioyes which it hath which it seeketh onely in transitory things Therefore we must come vnto Christ his resurrectioÌ„ wherin there is euerlasting stabilytie he meaneth that he wil see the disciples when as he shal visit them againe with the grace of his spirit that they may continually enioye the sight of him 23. Ye shal not aske me any thing After that Christ hath promised ioye to the disciples by their inuincible strength add constancy he setteth foorth now the other grace of the spirit wherwith they should be endowed to wit so great light of vnderstanding that it shal lift them vppe euen vnto the hidden misteries which are heauenly There was so great â—lacknes in theÌ„ at that time that they did doubt and stick in euery smal point For as children which read english caÌ„not go throgh with one line without many stops so there was some offece almost in euery word of christ which hindered their profiting But being shortly after illuminated by the holy spirit they were not any longer so staied and hindered but the wisdome of God was familiar and wel known to theÌ„ so that they went forward in the misteries of God without stop or stay The Apostles ceased not euen when they were extolled vnto the highest degree of wisdoÌ„ to aske the mouth of Christ but he doth onely make a comparison of a double estate in this place as if christ shuld say that their rudenesse shall be corrected so that they which doe now stop and staye in euery smal trifle shuld eaâ—ily pearce euen vnto the highest misteryes There is such a place in Ieremy 31. 34. Euery manne shall not teach his neighbour saying know the Lord because they shall al know me from the least to the most saieth the Lord. The Prophet doth not take away the doctrine neither abolysh it which ought most of al to flourish in the kingdome of Christ but so soone as they shalâ—e taught of God he saith there shal be no place left for grosse ignoraunce whiche possesseth the mindes of men vntill the sunne of righteousnes giue lighte vnto them by the beames of his spirit Furthermore seeing that the Apostls did differ nothing from children yea they were more like blockes then men it is well knowne what manner persons they were of a suddeine when they were taught by the spirit VVhatsoeuer yee shal aske of my father He declareth whence they shal haue this new store to witte because it shal be lawful for theÌ„ with ful mouth to draw vp so much as they shall neede out of God the fouÌ„taine of wisdome as if he shuld say you neede not feare least you be destitute of the gifte of vnderstaÌ„ding because the father shal be ready to enrich you with al aboundance of al good things And he teacheth in these woordes that the spirit is not promised therfore that they to whoÌ„ he is promised maye waite for him being themselues slouthfull and sluggish but rather that they may be earnestly bent to desire that grace which is offered In sum he promiseth that he wil so execute the office of a mediator that he may liberally and more then they could desire obteine for them of the father whatsoeuer they shal aske But here ariseth an hard question whether they began to call vpon God in Christes name then first of al who could neuer otherwise be merciful vnto men saue only for the mediator his sake Christ speaketh of the time to come when the heauenly father wil giue the disciples whatsoeuer they shal aske in Christes name If this be a new and vnwonted grace it seemeth that wee maye gather that so long as he was conuersant vpon earth he did not as yet play the part of an aduocate that the praiers of the faithfull might be accepted through him which thing