effecte of Baptisme Wherefore there are two thinges to be considered of vs the Promise by which GOD testifieth that of stoany hearts hee will make hearts of fleshe the which hee sealeth and confirmeth by Baptisme Then Exhortacion by which they that receiue Baptisme are taught to liue truly according to their profession C. Now seeing that Iohns Baptisme agreeth with ours in signification in force and in reason if the Figure be Iudged and wayghed by the truth thereof it is false that the Baptisme of Iohn and of Christe were not all one But concerninge Baptisme reade more in the thirde of Mathew verses 1. and 11. 4. As it is writtē in the Booke of the words of Esayas the Prophet sayinge The voyce of a Cryer in the Wildernesse prepare yee the way of the Lord make his paths straite In the Booke of the words of Esaias B. Hee calleth it the Booke of the words bycause of these wordes the Prophet spake vnto the People openly preached them and afterwarde lefte them to the Posterity in writting Mathew in steede of these words hath Math. 3 3 For this is hee of whom the Prophet Esaias spake It is a confirmation of the authority of the Scripture least the Euangelist mighte seeme to speake any thinge rashly and least that might seeme to come to passe by chaūce which Iohn had preached The voyce of a Cryer A. Bycause Luke alleageth more out of Esaias then doth Mathew to the which although those thinges which wee haue noted vppon Mathew may bring light sufficient yet notwithstandinge to the ende that those thinges which Luke hath more amply alleadged more easely bee Ioyned to that which goeth before wee will set forth the whole in interpreting the place of Esay B. In the which place the Prophet prophesieth of the preaching of the Gospel which should be begon by Iohn but not be finished this the Prophet doth vnder the tipe of the deliuerance made by Cyrus Esay 40.1 And thus the Prophet beginneth Comforte my people sayth our God Comfort Hierusalem at the heart tell her that her trauaile is at an end that her offence is pardoned that she hath receiued at the Lords hande sufficient correction for all her sinnes A voice cryeth in the Wildernesse prepare the way of the Lorde make straite the pathe of our God c. The sence and meaning of that which words of the Prophet is this O chosen and true Israelits hee shall geeue commaundement to his Preachers to preache nowe consolation and the Gospell of grace that your hearts may be of good courage and Ioyfull hee shall commaunde them also to tel forth with a loude voyce that the time is fulfilled in the which he must needes fight with all kinde of euells and that iniquity is forgeuen and pardoned after that hee hath receiued sufficient correction for all his sinnes And shortly the voyce which is the proclaymer of the Felicity shal be heard The same sounding in the Wildernesse that is to say among the People of the Iewes voyde of all pietie shall exhort all men to prepare the way of the Lord to make straite the pathe of our God that is to say that they put away all false Religion and other sinnes all preposterouse truste of the Law and of humaine reason to receiue the obedience of the Worde of GOD and Faith in CHRIST by which meanes euery Valley shal be exalted and euery Hill brought low that is to say what soeuer may be any incommoditie or let in the way of the Lord shal be taken away The Traditions of men shal be contemned which are against the Woord of GOD the trust of workes shall faile the pride of reason shall bee forsaken the Fleshe with the Vyces and Concupiscences thereof shal be crucified and men shall repent and bee renewed Then shall the glory of the Lord bee reuealed by the Gospell throughoute the whole Worlde and all Fleshe that is to say all mortall men shall see acknowledginge by true Faith that the Mouth of the Lord hath spoken the truth seeinge the Messias offered vnto them by whom GOD hath appointed saluation vnto men And bicause Ihon ought to bee the firste Proclaimer of this comfortable Preachinge hee professeth him selfe to bee this cryinge voice in the Wildernesse and the Euangelists also testefie the same of him Also the Prophet if wee consider the Hebrew Phrase seemeth in the fore repeated woordes to meane nothinge ells then that shortly a voyce shall bee heard in desolate Iudea which shall commaunde with ioyfull crie to prepare the way of the Lord which is nowe aboute to returne into the same to the ende wee may knowe that the Prophet speaketh of GOD as of a Kinge prest to enter into the City For Kings when they are ioyfully receiued haue their way with great care and dilligence prepared for them Whatsoeuer is high is made playne and euen whatsoeuer is low is filled vp that it may bee leuell so also that which is Crooked is made straite This is the simple Exposition of the place of the Prophet Reade our Annotacions vpon Mathew Chapter 3. verse 3. for this verse and the 5. also 6. And all fleshe shall see the saluation of GOD. C. The meaninge of these wordes is that this Saluation which the Lorde promiseth shall not bee obscure or felt of a fewe men onely but famouse and common to all men Whereuppon it followeth that this Prophesie was not fulfilled in the returne of the People For although GOD did then mightely declare his Grace yet notwithstandinge hee did not reueale his saluation to the whole Worlde And the purpose of the Prophet was to compare the rare exellency of the Saluation which was to bee reuealed with the former benefites of GOD to the ende the Faithful may know that the Church was neuer so well delte with all neyther that the Power of GOD did so mightely shine in deliueringe his seruaunts Fleshe in this place is taken for men in good parte without notinge them of Vice A. As in diuers other places of Scripture Often times it is taken in euell parte as for the Naturall wickednesse and corruption of mans nature 7. Then sayd hee to the People that were come forth to bee baptized of him O generation of Vipers who hath forewarned you to flee from the Wrath to come Bu. In this multitude of those Iewes which came forth to Ihon were their Monkes Math. 3.7 as writteth Mathew saying When hee sawe many of the Pharises and Saduces comming to his baptisme c. First of all therefore hee reprehendeth these and so exhorteth them to godlynesse and true repentaunce that with all hee teacheth all other men O generation of Vypers R. Is this Euangelicall softenesse Is this the way to haue good will The Pharises Saduces were counted the honestest sort among the Iewes who so far exelled the rest in their outward holines as in the Popish religion the Frāciscans or Carthusian
and consider the Preacher he is Gods voice and the voyce of Chryste and therefore hee oughte to publish nothing but that which God Christe shall put in his mouth Reade the thirde chapter of Mathew 4. Iohn did baptize in the Wyldernesse and preached the baptim of repentance for the remission of sinnes Iohn did baptise in the VVyldernesse BV. Marke declareth how the words of the the Prophets were fulfilled that is to say how Iohn came a forerunner howe he began the preaching of the Gospell and prepared the way before Christe the Kynge For hee baptised men which sought to dedicate and gieue themselues vnto Christianisme by Gods appoyntmeÌ„t with the water of Iordaine Whereuppon hee was called Iohn the Baptist For he was the first by Gods commaundement which baptised men with water and which began Christianisme A. But at what tyme hee began to preache and baptise it cannot be gathered by Marke Yet Luke declareth it Luke 3. And preached the baptim of repentance By these words the EuaÌ„gelist declareth that Iohn exhorteth the People to conuert repent and also to beleue their sinnes were forgeuen by Christe of the which remission to make them assurance hee baptised them And the Baptim of repentance signifieth all the ministery of Iohn that is to say the doctryne and the baptim annexed to his doctryne As coÌ„cerning repentance and the baptim of Iohn of Chryste and of the Apostles Reade the third of Mathew 5. And all the land of Iewry they of Ierusalem went out vnto him and were baptised of him in the ryuer of Iordaine confessing their sinnes And all the land of Ievvry c. E. That is to say And the People came out of all partes of Iewry BV. Whereby we gather that the worde of God preached by the mouth of Iohn wanted not his frute Reade the third of Mathew 6. Iohn was clothed with Camelles hayre and with a Girdell of a Skin aboute his Loynes And hee did eate Locustes and wylde Honny Iohn vvas clothed vvith Camells E. These words are to be found in the most auncient latine bookes And vvith a girdel of Skinne about his loynes As concerninge this Gyrdell reade the third of Mathew And hee did eate Locustes BV. The lyfe and maners of Iohn the Baptist were agreeable in all poyntes with the doctrine which he preached For the manners of men doe specially appeare in their diet and apparell But Iohn did eate these Locustes because they were easy to bee had being plentifull and a temperate kynde of meate his apparell also was soone prepared beinge voyde of all sumptuous excesse So that the lyfe of this man was most holy and temperate in all thinges 7. And preached sayinge hee that is stroÌ„ger then I coÌ„meth after me whose shoe lachet I am not worthy to stoupe downe and vnlose And preached saying BV. The suÌ„me effect of these wordes is that Iohn preached Christe in him remission of all sinnes forsomuch as he is the omnipotent sonne of God the Father and the true Messias with whom no creature although hee bee holy and excellent may be compared VVhose Shoe lachet I am not vvorthy to vnlose The like words also hath the Euangelist Luke But Mathew hath Whose Shoes I am not worthy to beare 8. I haue baptysed you with water but he shall baptise you with the holy Ghost A. Here the Euangelist noteth the difference betwen the Baptism of Christ and of Iohn and of the rest of the mynisters of the which matter reade the third chapter of Mathew 9. And it came to passe in those daies that IESVS came from Nazareth of Galile and was Baptised of IOHN in Iordaine BV. Whatsoeuer Iohn the Baptist spake or did hytherto hee spake and did it to this ende to prepare and make ready the common People for Christe and thus he did to the ende of his ministery Wherefore there remayned no other thing then that the sonne of God hymselfe shoulde now come and should bee reuealed of the Father to the whole world But how thinges came to passe Marke discribeth in this place A. And that which Mathew spake more obscurely how that Iesus came from Galile to Iordaine vnto Iohn Marke playnely declareth saying from Nazareth of Galile The rest is more plentifully handeled by Mathew in hys 3. Cap. 10. And as soone as he was come out of the water he sawe Heauen open the spirite descending vpon him lyke a Doue 11. And there came a voyce from heauen Thou arte my deare Sonne in whom I delight 12. And immediatly the spirit draue him into wildernesse Hee savve Heauen open Or to parte a sunder Mathew hath The Heauens were opened vnto him And immediately the spirite draue hym into VVildernesse E. By these words he setteth forth the force of the spirit which caryeth a man whether it lysteth Luke hath He was led of the spirit B. These words sufficieÌ„tly declare that the true sonnes of God are not nowe their owne but that they geue place wholy vnto the gouernment of the spirite contrary to the opinion of those which affirme that there is left vnto our will a certaine shadow of vertue by which we may worke And here by al men which are tempted may take consolation because they may knowe that temptacions are the good will of God BV. Here we doe see that not delights or pleasure followe the Baptisme and vnction of Christe but grieuouse and perilouse temptation that wee might hereby learne what they may loke for which haue geuen their names in baptim to this Prynce B. Wee are also hereby taughte not to thruste forth our selues rashly into Temptation but if they be sent of God we ought to beare them paciently 13. And hee was there in the wildernesse forty dayes and was tempted of Sathan and was with Wilde beastes and the Angels ministred vnto him And hee vvas there in the VVildernesse BV. By these wordes the Euangelist ment to declare that the Lord abstayned in deede from all company and comfort of men for the space of forty dayes and forty nights to the ende we might not be ashamed or grieued to leade our life with wilde beastes if we be appoynted thereunto 3. King 16 Hâ—b 11. and the glory of God requyre it For which matter we haue Elias the Prophets for examples B. Notwithstandinge wee must note that the sons of God ought not to forsake those thinges that are necessary for the lyfe of man neither their trade of life except the spirite of the father doe leade them into the desert otherwyse they may vse those things that are present according to the moderation of the Spirit with geuing of thanks For we do not reade that Christ at any time by the constraint of the spirit dwelt in the desert but this once And the Angels ministred vnto him A. This was done for his comforte as we haue declared in the fourth of Mathew 14. After that Iohn was taken Iesus came into Galile preaching the
MARLORATUS 〈◊〉 Original Engraving Publish'd under the Inspection of Bâ—â—aâ— A CATHOlike and Ecclesiasticall Exposition of the Holy Gospell after S. Marke and LVKE GATHERED OVT OF all the singuler and approued deuines vvhich the Lorde hath geuen to hys Church by Augustine Marlorat And translated out of Latine into English by THOMAS TIMME Minister SENE AND Alowed according to the order appointed Imprinted at London in Fleetestreate neare vnto S. Dunstanes Church by Thomas Marsh 1583. Cum Priuilegio THE NAMES OF THE AVTHORS OVT OF whose Bookes this Exposition is collected and the Letters capitoll whereby their Names are to be knowen in the reading of the same Martin Bucer marked thus B. Caluin C. Erasmus E. Musculus M Philip Melanchton P. Erasmus Sarcerius S. Brentius R. Bullinger BV. Zuinglius Z. Vitus Theodorus V. Augustyne Marlorat A. TO THE RIGHT HONORABLE HIS VERY GOOD LORD AND MAISTER SYR VVILLIAM BROOKE KNIGHTE LORDE COBHAM AND LORD VVARDEN OF THE CINQVE PORTES THOMAS TIMME WISHETH INCREASE OF ALL TRVE HAPPINES AND HOnor vvyth the contynuall Comforte of the Spyrite of Consolation I Haue heeretofore Righte Honorable and my very good Lord presented you with Marlorat his collection vpon the Euangelyste S. Mathewe and I had longe ere this offered vnto you the same Authors collection vpon Marke and Luke had the Printer with as much spede passed the same through the presse as I vvyth dilligence translated it But time hauing at the last ouercome all delayes this Exposition vpopn the Gospell of S. Marke and Luke necessarily setteth it selfe betwene that of Mathew and Iohn alredy prynted whereby a pleasaunt harmony and perfect consente of the fower Euangelistes doth the better appeare Howe necessarye and profitable this deuine Exposition will be vnto the Church the grauity credit and Authoritie of those Godly Fathers both old new out of whose workes and labors the same hath bene collected by that blessed Martir of Fraunce Augustine Marlorat do sufficiently testefie Therefore as the learned in the Latine Tongue haue and doe reape great Profite by this Theologicall Exposition so I thought good for the more generall profite of my country men to translate the same into the english tongue The which my labor of all the rest the least I haue thought good to dedicate vnto youre Honor most humbly beseching you to accept the same accordyng to your wonted goodnesse and to pardon my bouldnesse Thus I ceasse beseching the god of all glory to make you Partaker of that Honor which is prepared for the Sayncts by Iesus Chryst in the Kingdome of Heauen YOVR HONORS MOST BOVNDEN to serue in the Lord THOMAS TYMME A CATHOLICKE AND ECclesiastical exposition of the holy Gospell after St. Marke Luke Collected by Augustine Marlorat The Argument of St. Marke BV. AT WHAT time the Euangelist St. Marke writte his Gospel it caÌ„not certainly bee gathered by any historyes A. Nay who it was that writte it the Wryghters among themselues do not sufficiently define some of them affyrming that he was one of the three score and ten Dysciples which both sawe and heard the Lord Iesus hymselfe in the fleshe other some iudge that hee was a Cytyzen of Hierusalem Act. 12 the sonne of that Mary of whom S. Luke maketh mention B. This man as they say was a Companion of the Apostle Paule of whom hee himselfe speaketh saying Coloss 4. Aristarchus my pryson fellow saluteth you and Marcus Barnabas sisters sonne The Apostle Peter also maketh mention of a certayne man whose name was Marke whom he calleth his son wrighting after this maner 2. Pet. 5. The Congregation of theÌ„ which at Babilon are companions of your election saluteth you and so doth Marcus my sonne But seeing that hee hath writteÌ„ nothing of himselfe C. We ought not curiously to search concerning this matter because it is sufficieÌ„t for vs onely to knowe that he is ordeined by God to bee a lawefull witnesse which setteth forth nothing but by the fore instruction of the holy Ghoste B. Notwithstanding whereas some do make him the Imitator and abridger of Mathew they doe it altogether wtout reason otherwise there should not be fower but only three Euangelysts C. Beside this Marke doth not follow euery where the order which Mathew kept for euen in the begining as touching the ordering of the matter he doth differ from him and hee declareth certayne things which Mathew omitted and sometime wryteth at large of that thinge which in the narration whereof Mathew is very bryefe It is probable certaynely by many thinges and we may lawfully coniecture by the matter it selfe also that Marke neuer sawe the booke which Mathew wrote wheÌ„ hee did write his owne so farre was it from him of purpose to abridge and bring that which Mathew had wrytteÌ„ into a short Compendium Wee may haue the same Iudgement of Luke also For the diuersity which appeareth to bee in these three Euangelists may not be sayd of vs to be curiously fought for of them with dilligence but seeing euery of them purposed faythfully and simpely to commit in writing that which they knewe certaynely to be true they kept all that order which seemed vnto them best And as this came not by chaunce but by the prouidence of God which guided them euen so the holy Ghost mynistered and gaue vnto them a merueilouse consent and agreement in a diuerse forme order of wryting the which only were sufficient to bring credit vnto theÌ„ if there could no greater authority be had B. Moreouer those thinges which pertayned to the narration of the Euangelicall Hystory are marueilouse bryefly set forth heere by Marke in sixtene Chapters notwithstaÌ„ding in the principall matters least he should seeme to bring in any thynge contrary to the proportion of the EuaÌ„gelicall hystory He proceedeth in a very apt and excellent order neuer painting the matter with worldly wysedome and EloqueÌ„ce which wtout it of it selfe is most playne all the order of his writing worke staÌ„deth by the reuerend maiesty and elloquence of the holy Ghoste ⧠THE FIRST CHAPter of S. Marke 1 The beginninge of the Gospell of Iesu Chryste the sonne of God as it is written in the Prophets Behold 2 I send my Messenger before thy face which shall prepare thy way before thee The beginning of the Gospell BV. The EuaÌ„gelist Marke beginneth the hystory of the Gospell at the Baptisme doctryne of IOHN the Baptist shewing what he taught what hee witnessed of Chryste the Lord how he behaued himselfe baptized Christe To the whych hee addeth out of hand how Christe was anoynted and reuealed how hee was exercysed with grieuouse temptation and last of all how hee came forth and preached the Kyngdome of God C. Therefore although it be part of the Gospell which Math. and Luke doe declare and set forth in the first and second Chapter of the Euangelicall hystory yet notwithstanding it is not from the matter that Marke placed the beginning of the Gospell
they desired to suppresse that which manifestly appeared to be true not that they went about to extinguish the glory of theyr maister but because of theyr dulnes which made them vneasy to be taught hardned them BV. But it is not here expressed vnto vs what words the Lord vsed in this reprehension of his disciples Luke 24 In Luke we read certaine words which tend to this end where by we may gather what that was which is not here expressed Let vs hereby learne to know that the Lord is angry gretly displeased with our vnbeliefe which haue such euident testimonies of the resurrection of our Fleshe and yet do doubte Wee muste all wayes fyrmely belieue that whych is confyrmed wyth such vndoubted testimonies As touchyng that whych followeth vnto the 19. verse Read the 28. of Mathew 19. So then when the Lorde had spoken vnto them Hee was receiued into Heauen and sate him downe on the right hand of God So when the Lord had BV. An other speciall poynte of our Religion is heere put downe vnto vs by Marke to the which at the lengthe all Thynges being finished our lorde Iesus came at the lengthe Hee was receyued sayeth hee into Heauen He hath put down that vnto vs in few wordes which Luke by many wordes declareth For the ascention of the Lord into Heauen Read the 8. of Math. And sate him downe on the righte hand of God BV. That is to say hee being entered into his Kingdome hath receyued power of all thynges both in heauen and in Earth As concerning the right Hand of God the sittyng of CHRIST at the ryghte Hande of the Father and the Kingedome of CHRISTE we haue spoken largely in the 22. cap. of Math. 26 and 28 20. And they wente forthe and preached euery where the Lorde workyng wyth them confirming the Woord with signes following BV. Heere the exact faith and the continuall diligence of the Apostles of the Lord is commended vnto vs. They Obeyed the LORDE whych commaunded them to preache the Gospell throughoute the whole World leauing vnto vs an Example to frame our selues and all that wee haue accordynge to the will and pleasure of the Lorde As touching that which concerneth the more Ample enlargyng of the exposition of this place Read the 28. Chapter of Mathewe the 20. verse FINIS Finalis AMBROSE in Lib. DE Virginibus Omnis anima accedit ad Chrystum quia omnia Christus est nobis Si vulnera curare desideras medicus est Si febribus aestuas fons est Si grauaris iniquitate iustitia est Si auxilio indiges virtus est Si mortem times vita est Si coelum desideras via est Si tenebras fugis lux est Sicibum queris alimentū est THE NAMES OF THOSE out of whose workes this exposition is gathered as followeth Martin Bucer B. Caluine C. Erasmus E. Musculus M. Philip Melanchton P. Erasmus Sarcerius E. Brentius R. Bullinger BV. Zuinglius Z. Vitus Theodorus V. Augustine Marlorate A. The Argument C LVKE the faithfull writer of the Euangelicall Historye was the inseperable Companion of the Apostle Paule euen as hee playnely gieueth Testimony of him selfe Many affirme that thys Luke was at the first by his profession a Phisition at Antioche Afterwarde when hee came to the Knowledge of Christe that he was studiouse in the Faith and exercised in Christian piety to his great commendation and they apply vnto him this place of S. Paule Deare Lucas the Phisition greeteth you A. The which notwithstandinge hereafter wee will shew to bee very vnlykely Colos 4.14 But their opinion is more probable which affirme hym to be one of those three which brought the latter Epistle to the Corinthians as wee may reade in the 18. verse of the 8. Chapter to the Corinthians 2. Timot. 4.11 And this is without all controuersie that Paule made mentition of this our Euangeliste when hee wrote thus vnto Philemon Marcus 2. Timo. 2.8 Aristarchus Demas Lucas my fellow labourers salute you And writinge vnto Timothe hee sheweth that hee suffered with him all maner of perilles for the name of Christ when as all the rest of his fellowes either forsooke him or els fell away Luke saith he is with me alone C. Notwithstandinge that which Eusebius affirmeth is to childish as that Paule is the Author of that Gospell of the which S. Luke beareth the name because he maketh mention of his Gospell As though it did not euydentlye appeare by that which is straight after added that hee speaketh of the whole preaching and not of one Booke For he saith For the which I suffer trouble euen vnto bondes And it is certain that he did not suffer bonds for the writing of a Booke but because he did minister preach with opē mouth the Doctrine of Christ A. More ouer this faithfull Seruaunte of Chryst S. Luke hath left vnto vs two sacred Histories the which he hath writtē no lesse diligently thē faithfully R. In the first hee hath written both Learnedly and also most plainely concerning the acts Doctrine and Ghospell of our Lord and Sauiour Iesus Christ in the other he hath very artificially pēned the Actes of the Apostles of christ from the time of his assention into Heauen And both these hee he queathed to a certaine godly Religious man named Theophilus his deare friend C. that hauinge the custody of this Heauenly treasure hee might faithfully leaue and dispose the same vnto his Posterity A. But because the author him selfe contrary to the maner of the other Euāgelists hath made a preface to this Euangelicall hystory let vs cōtented wyth these few words come to the explication of the same FINIS Chapter the first 1. FOr asmuch as manye haue taken in hand to set forth in order the declaration of those thynges vvhych are most suredly to bee beleeued amonge vs. For as much as many R. This Exordium and preface which Luke hath set before his worke sheweth to whom this worke was dedicated and also what mooued the author him selfe to write the same C. Where fore only Luke maketh a preface to his Gospell that he might briefely shewe the cause which mooued him to write But where as hee writeth to one man alone it seemeth very absurde seeing it rather appertayned to his Offyce to call men generally to the Fayth by the open sounde of the Trump Therefore it seemeth not meete that the Doctryne which belongeth not to one or to two no more but to all estates of men should be by him priuately dedicated to his Theophilus Hereupon it came to passe the some thoughte this word Theophilus to be a name appellatiue and that al the Godly are called theophilos that is to say Louers of God of the Greeke worde Theos and Philos. To the which Opinion the Epithete whych is therewithal added is contrary For hee calleth him Most exellent Theophilus And wee neede not be a fearde of that absurdity which mooued them
Euangelist Mathew him selfe although hee bee more plentifull than the rest and beginneth with the very Natiuity of Christe like a Hystoriographer yet notwithstandinge hee hath pretermitted almost all the Chyldhoode and youth of Christe Also the Gospel of Marke omitteth many thinges and begynneth the Euangelicall Hystory at the preachinge of Iohn the Baptist Iohn toucheth certayne thinges gleaningly as omitted of the rest Wherefore S. Ambrose gieueth vnto Luke a Hystoricall or peculier style For when hee hath geuen to euery one of the Euangelists that which belongeth vnto him hee sayth S. Ambro. But S. Luke obserued as it were a certaine Hystoricall order and hath reuealed vnto vs more of the Lords Myracles notwithstandinge so that the Hystory of this Gospell might coÌ„prehend al the Vertues of Wisedome And a litle after he sayth For wee haue sayd that this Booke of the Gosple was penned with a Hystoricall style To bee shorte if so bee wee compare him with others we shall see that hee hath bestowed much more Laboure as well in wrytinge of matters as in expressing Preceptes Also this our Euangelist after the Hystoricall maner beginneth with narration There was sayth he in the daies of Herod the king c. The which History he prosecuteth to the end Which are most suredly to bee beleeued B. The Euangeliste woulde haue those thinges which hee is about to shewe to bee taken and receyued not as matters of Chaunce but as Matters of waight and credit euidently proued without all doubt For somuch doth the Greeke worde importe C. There is in this speache a secrete Antithesis or comparison as wee sayd before because hee challenging to himselfe the authority of a faythfull witnesse abrogateth credit from others which taught the contrary B. Let vs learne by this example of Luke to follow with all diligence sincerity certaynty in Gods matters least at any time wee imbrace the Imaginations of men for the worde of God Let vs bee no longer Chyldren wauering and caryed about with euery wynde of Doctrine in the wilinesse of men Ephe 4.14 in craftinesse to the laying wayte of deceipt They which are led by their owne opinions must of necessity abyde doubtfull the which is far from a Christian man who ought to bee most certainely perswaded by the spirite of God of those thinges which hee belieueth concerninge Chryste Wherefore also they which are faythfull Mynisters appoynted of God to geue vnto his family the worde of saluation if at any time as often times it happeneth vnto men as vndiscreete persons they doe mingle with the true heauenly foode the poyson of humane inuencions they ought not onely most willinglye to suffer both them selues also their Brethren to be admonished thereof but also intreate them to doe it Whereuppon Paule when one did prophesie would haue the rest to Iudge 1. Cor. 14 29. least any humane thinge should creepe into the Churches vnder the name of Gods worde Here wee see that Luke doth note or accuse none of all those which tooke vppon them to set forth a story of the Lords Actes of any notable lye or error but only of vncertainty and yet notwithstanding he thought that cause sufficiente for him also to write the narration of these thynges Verely if in this lyfe we haue nothing more wholesome than the Woorde of God it is meete that wee shoulde not bee lesse carefull to set forth preserue the sincerity of the same then Sathan continually laboureth to leauen corrupt the same Among vs C. This ought to bee referred to the faythfull B. But hee seemeth very sclenderly to ground fayth vpon the report of men which ought to be stayed onely vpon the woorde of God And in deede the certainty of fayth is attributed to the sealing of the Spirite Wee aunswere that Fayth except the authority of God bee chiefly esteemed and doe first take place will bee contented and satisfied with no testimonyes of men notwithstandinge when there is firste in them the internall confirmation of the Spirite that they haue also gieuen vnto them a certaine Hystorical knowledge of thinges Wee call that a Hystoricall knowledge which wee conceyue of matters done eyther by our owne sighte or els by the reporte of others For concerninge the manifest workes of God wee must geeue no lesse eare vnto eye Witnesses Knovvledge Hystâ—rical then wee muste geeue credit vnto experience Moreouer Luke doth not followe pryuate Authors but such as were also Ministers of the Worde By the which Titell he extolleth them aboue the degre of humane authority Sayinge 2. Euen as they delyuered them to vs which from the beginninge sawe them them selues wyth their Eyes and were some parte of those thinges which they shewed Euen as they deliuered them to vs E. Therefore it euidente that the Euangelist LVKE hath wrytten those things which hee heard of others For that is delyuered which is by narration vttered from one to another But hee writeth not those thinges which hee hath heard of euery one but that which hee hath hearde of men of vndoubted credit that is saye of those which were present at the doing of all those thinges which they shewed And were some part of those things which they shewed A. Or which were Mynisters of the worde For so they which haue bene well exercised in the worde of GOD thoughte good to translate it For hee calleth the Apostells Mynisters of the worde which were appoynted Mynisters in preaching the worde of the Gospell He which only seeth may report otherwyse then hee sawe but these were not onely eye witnesses but were appoynted also Mynisters C. Wherefore they faithfully reported that which they hadde seene and preached He meaneth therefore that they testefied vnto him coÌ„cerning the Gospell to whom authority was geeuen of GOD to preache the same Hereof also commeth that security of the which strayte way hee maketh mencion the which excepte it bee stayed on God may afterward be shaken and troubled Therefore it contayneth great wayght that hee calleth those Mynisters of the word of whom hee hath receyued his Gosple because the faythfull may thereby gather that they Witnesses which ought not to be denyed or excepted 3. I determined also as soone as I had searched out dylligently all thynges from the begynninge that then I woulde wryte vnto thee most excellent Theophilus As soone as I had searched out dilligently E. The olde translation hath When I had attayned all thinges And the Greeke worde is metaphorically taken from those which followe one steppe by steppe least they loose any whit of the way Therefore the minde of Luke in this place is to expresse his paynes and dilligence in enquyringe searching out the truth This note beginning at L. is taken oâ—t of Francis Lambert by the traÌ„slator and added because Marlorate is but briefe L. How diligently wee oughte to examine those thinges which are taught the Euangelist sheweth by his Example when hee sayth I determined also as
rashly wythout consideration geuen by men but by the Aungell from heauen Secondly that IOSEPH and MARY obayed the commaundement of GOD. And this is the agremēt of our Fayth with the worde of God Namely that hee speakinge vnto vs firste by hys VVoorde our Faith also aunswereth and consenteth vnto hys promises Specially LVKE commendeth vnto vs the order of Preaching the word when he sayth that Saluation was Preached by mans voyce to proceede from the mere grace of CHRYST which was promised of GOD by the Aungell 22 AND vvhen the Dayes of purification after the Lavve of Moyses were ended they broughte hym to Hierusalē to present him to the lord And when the Dayes of her R. Two Lawes are set before vs in this place out of the old Testamente the one concerning the purging of woin Chyldbed and the other concerning the offering and sanctifying of the first begotten The Law concerning the vncleanes of a VVoman in Chyldebed is thus descrybed Leu◠72.2 When a Woman hath broughte forthe Seede and borne a Man Chylde shee shall bee vncleane seuen Dayes lyke as shee is vncleane when shee is put a parte for her Dysease And in the eighte day the foreskyn of the Chyldes flesh shal be cyrcumcysed And shee shall continew in the Bloud of her purifyinge three and thyrtie Dayes C. Therefore it was meete that shee should fulfill the ryte of her Purging the 40 day after her deliuerance Notwithstandyng Mary and Ioseph came to HIERVSALEM for an other cause Namely to presēt Christ vnto the Lord because he was her first borne Sonne Now we must first speake of purifying Purification C. Some Translations haue AND vvhen the Daies of theyr purification c. C. By which VVoordes Luke maketh both Mary and Chryste Partakers of the purifying For this Pronowne there cannot by any meanes be referred to Ioseph And it is no absurdity to say that Chryst who should be made accurssed for vs vpon the Crosse tooke vpon him for our sakes our vncleannesse althoughe as touching him selfe he was without all Spot of Sinne that is to say if the VVell of all purenesse would be coūted impure and vnclean to wash away our spottes They are deecyued whych thinke thys to be onely a polliticall Lawe as though the VVoman were vncleane before her husbād and not before God When as rather both the Corruption of Nature is set before the Eyes of the IEVVES Originall sin proued by the lavv of purifying and also the remedy of Gods Grace And this one Law is sufficiente to proue oryginall sinne as it containeth a notable Testimony of the Grace of God For the cursse of Mankind could not be more euydently declared then when the LORDE testified that the Infant commeth impure and Vncleane from his Mothers VVomb inso much that the mother her selfe is thereby polluted and defiled Verely excepte man were borne a sinner and were by Nature the chylde of VVrath and had remayninge in hym some Dregges of sin hee should not neede purifying VVherefore it followeth that all were corrupted in ADAM seeinge by the Mouth of the LORD they are condempned of Vncleannesse Neyther is it any Thynge Repugnaunte vnto this that the Ievves are called Holie Brawnches spryngynge from a Holy Roote Rō 11.16 because this Holinesse came not of them selues For althoughe by the Pryuilege of Adoption they were chosen to be a holie People Yet notwithstanding they had fyrste that naturall Corruption whych commeth from ADAM Therefore wee must distinguyshe betwene the first nature and the peculyar benefite of the couenaunt by which God doth deliuer his people from the common cursse And to this end belonged the legall purifying that the Iewes might know that theyr spottes whych they brought with them into the worlde were washed away by the Grace of Chryst Hereby also wee learne howe horrible the contagion of sin is whych doth in some part defile the lawful order of nature We graūt that neither wedlocke nor Chylde bearing of them selues are vncleane nay we confesse that the vice of vncleanes is couered wyth the holines of Wedlocke yet notwythstanding so deepe and profounde is the Welspryng of sin that from thence do issue alwaies some vices which doe defile that which otherwise is cleane To present him before the Lord Ex. 34.19 Exo 13.1 Nu. 8.16 E. Or to offer and geue hym vnto the Lord Concerning the presentinge of the first borne before the Lorde the Law prescribeth a forme as is to bee seene in these places coted in the margent Whereuppon it followeth 23. As it is written in the lawe of the Lord. Euery man Chyld that first openeth the Wombe shal bee called holy vnto the Lord. As it is written in the Law C. The Lord commaunded that all the male Children should be dedicated vnto him for a remembrance of the redemption Because when the Aungell killed all the first borne of Aegypt hee spared the first borne of Israell afterward it was lawfull for euery one to redeme his first begotten with a certaine price that was the olde Ceremony Now seeing the Lord is the redeemer of all men hee doth by ryghte challenge vs all vnto him from the least to the greatest That first openeth the wombe E. Or which is first begotten Shall bee called holy vnto the Lorde The Hebrew Phrase is Hee shall be hallowed or consecrated euē as it is sayd Exo. 13.2 Exo 34.19 Sanctify vnto me euery first borne that openeth the Matrix Also Euery first borne is mine The Euangelyst Luke hath not set downe the words of the Law Verbatim but thoughte it sufficent to set downe the sence onely of the places before cited out of the Bookes of Exodus and Numbers 24. And to offer as it is sayd in the Lawe of the Lorde a payer of Turtle Doues or 2. younge Pigeons R. Concerning the Oblations of women after theyr deliuerāce in the day of theyr purifying it is thus writtē in the Law And when the dayes of her purifying are accomplished for a Son or for a Daughter Leuit. 12.6 shee shall offer a Lambe But if shee can not offer a Lambe shee shall offer two Turtle Doues or two yonge pigeons C. Therefore this Sacrifice belonged to the right of purifying least any man should thinke that the same was offered for the redeming of the first begottē Or two yonge Pigeons C. When the Euangelist speaketh of a payer of Turtle Doues or of two younge Pigeons he taketh it as graunted vnto him that the pouerty of Ioseph and Mary was so great that they wer not able to offer a Lambe For this Exception is plainely set downe in the twelfth of Leuiticus If any man Obiect and say that the Magi a litle before offered Gold vnto Chryst Mat. 2.11 wyth the which they myghte haue bought a Lambe wee aunswer that we must not thinke that they brought such plenty of Gold wyth them as inriched Mary and Ioseph For wee doe not read that they brought with
more a great deale then they were among the Iewes vnder Annas Caiphas For the reading of the holy scripture which then florished is not only vanished away vnder the Popes Gouernment but is also driuen out of the Churches with Fyer and Swoorde sauinge that they singe in scorne what they list them selues in an vnknowen tongue S. But wee to whom the truth of the Gospell is reuealed ought after the ensample of Christe to frequet holy assemblies to cleaue vnto the worde of GOD for euer and to follow good and pollitique order And stoode vp to reade S. It is meete that there should bee some Order 1. Cor. 14.40 that all thinges may bee done decently and in order as the Apostell teacheth For if euery one were permitted to reade cōfusion must needes follow Wherefore wee see that Order was obserued there is no doubt but they which purposed to reade craued audience C. And Christe stode vp to reade not onely to the ende audience mighte bee geuen him the better but also in signe of reuerence For the maiesty of the Scripture deserueth to bee modestly and reuerently handled of the Professors of the same 17. And there was deliuered to him a Booke of the Prophet Esayas when he had opened the booke hee founde the place where it was written And there was delyuered to him a Booke B. This Booke was deliuered vnto him by the Minister For by and by after it is sayd And when hee had shut the Booke hee gaue it to the Minister He found the place C. There is no doubt but that Christe of purpose chose this place Some think that it was diuinely allotted vnto him but seeing hee had free choise it is better to referre it his Iudgemēt that hee chose out this place aboue others For his purpose was to speake aptly concerninge his office 18. The spirite of the Lord vpon me because hee hath anoynted mee to preach the Gospell to the poore hee hath sent me to heale the broken hearted to preach deliuerance to the captiue and recoueringe of sight to the blynde freely to set at liberty them that are brused The spirit of the Lord vpon me S. These Woordes are alleadged according to the translation of the threescore and ten Interpretors For the Hebrew texte in Esay is somewhat otherwise Esay 61.1 Esay promiseth that there shall bee yet certaine Witnesses of the Grace of GOD after the Exile into Babilon which shall gather the People from destruction and the shadow of Death and shall with Spirituall power restore the Church being so myserably afflicted But seeinge that the same redemption was to be published in the name of Christe onely he speaketh in the singuler nomber and after a sorte taketh vpon him the person of Christe to the ende he might the more effectually comforte the myndes of the Godly Certaine it is that those thinges which are spoken here doe onely properly belonge vnto Christe him selfe and that for two causes First because hee only is indued with the fulnesse of the spirite that hee might bee a Witnesse of our reconcilliation with God Ephe 2.17 secondly because hee alone by the power of his spirite performeth and geueth all those good things which he promyseth here And hee therefore sayd that the spirite of the Lord was vpon him to the ende wee might know that Christe as well in him selfe as in his Ministers doth no humaine or priuate worke but that hee is sente from aboue to restore saluation to the Church For he testifieth that hee doth nothing by humaine instincte or counsaile but by the moderation of the spirit of GOD that the Faith of the Godly mighte bee founded vppon the authority and power of God R. And wee must note that which we touched before that the fulnesse of the Spirite was geuen to Christe alone For the Spirite or gyftes of the spirite was geuen to others by partes and by measure To Moses was geeuen the spirite of Wisdome and of workinge myracles to Sampson was geuen the spirite of Fortitude to Salomon the Spirite of Wysedome to the Prophets the Spirite of knowledge and vnderstanding of Gods misteries but to Christ was geeuen the fulnesse of the spirite and all the Gyftes of the spirite were powred vppon him For so sayth the Prophet The Spirite of the Lorde shall rest vppon him Esay 11 2 the spirite of Wisedome and vnderstandinge the spirite of counsaile and strength the Spirit of knowledge and of the feare of the Lord. And Sainte Ihon sayth Ihon. 3.34 God geeueth not the spirit vnto him by meesure Col 2.9 and 3. In lyke manner Paule writeth sayinge In him dwelleth all the fulnesse of God bodily Wherefore when the Prophet sayeth that the Spirite of the Lord is vpon Christe hee meaneth that all the fulnesse and all the Gyftes of the Spirite are vppon him Bycause hee hath anoynted mee S. This is added in steede of an Exposition C. For many boaste falsly that they haue the spirite of God when they are quite voyde of his giftes But Christ proueth by the anoynting as by the effect that hee is moued with the spirit of God S. For this anoynting was a figure of the holy Ghoste and there is a Metaphor in this Woorde For as Oyle hath his properties for the body euen so hath the spirite of God for the Soule Wee are Partakers of this anoyntinge for GOD hath consecrated vs to be his People Psa 105.15 Whereupon hee saith Touch not mine anoynted But there is not all one measure as wee sayd before For God geueth to euery man his giftes according to his measure but Christe was fully anoynted of whose fulnesse wee all haue receyued Ihon. 1.16 Wee are anoynted that wee may bee Partakers of the kingdome of the Priesthoode and of the Propheticall office of Christ notwithstanding Christe onely was anoynted to bee a Kinge a Priest and a Prophet Our anoynting cōmeth from Aarons head vnto all the partes of the body Note also how often the Scripture maketh mencion of the spirit of God and saith that the same dwelleth in vs least thou shouldest consider any voyde or vayne thinge but rather his power and efficacie So that after the Prophet had spoken of the spirite of God hee addeth vnction by which the vertues of the Spirie of God are vnderstoode The place must bee dilligently waighed and considered For no man can take vnto him Right and authority to teach in the Church of God except hee can shew that hee was stirred there unto by the spirite of God And wee shall knowe who are sent of God by the anoyntinge that is to say if hee bee indued with these giftes which are required to that Function if hee beinge appointed of the Lord hath in him the Graces of the spirite then hee hath in deede the holy Ghost But if a man hauinge no doctrine or learninge at all will professe himselfe to be a maister and a Teacher let him bee
law Wherefore the Lorde here exhorteth that if any man contend in Lawe with his Brother hee shoulde rather end the matter then suffer the same to be brought before the Iudge For there may bee some remission hoped for at the hands of the creditor not of the Iudge who pronounceth the Sentence of the Law without fauoure remitting nothinge Hee therefore which is wise so soone as he is called before the Iudge seeketh to agre with his Aduersary A. Thus this Verse may be expounded if it be ioyned with that which followeth But if wee will ioyne it with that which goeth before the former Exposition is beste Concerning the rest which followeth Read the fifth chap. of Math. Verse 25. c. ⧠CHAP. THE XIII THERE WERE PREsent at the same Season certayne men that shewed him of the Galileans whose Bloud Pilate had mingled vvyth their owne Sacrifice R. Chryst in this Chapter doth euen the very same which alwaies and in all places he doth and for the which he was also sente into the world For hee exhorteth men vnto repētance C. And he doth withall correcte that Naturall desease in vs by which we are to seuere Iudges towards others flatterers of our selues in our sinnes And so it commeth to passe that we doe not onely to narrowly sifte the sins of our Brethren but doe also condēne them for wicked men and Reprobates so soone as any Aduersitye happeneth vnto them In the meane time who so is not vrged with the hand of God slepeth securely in his sinnes euen as if God were fauourable and mercifull vnto him in the which there is a double fault For so oftē as God doth chastise one in our sight he putteth vs in mynde of his Iudgementes that all men mighte learne to examine themselues and to weighe what they haue deserued And whereas he spareth vs for a time he doth by that benignity Clemencie inuite vs to repentaunce R. Mans reason therefore iudgeth amisse of sinne by the punishment whē as God doth neuer lay on those externall and visible punishmēts according to the maner of sins For God doth oftētimes so dispose the things of this present life that the most wicked do lyue in peace with abundance and plentie of al thinges that oftentimes the most holy are afflicted As we may see by the example of the rich glutton begging Lazarus in our Lord Iesus Chryst himself Also against this error of mās wisedom the whole booke of Iob disputeth Luk. 16.19 C. Therefore to the ende Chryste might correct the wicked and euil iudgment by which we are wont to be enemies to such as are in misery and calamity Fyrst of al he teacheth that they are not worste of all other whych are handled moste sharpelye because God exerciseth his Iudgementes in such order and maner as semeth good vnto him that some may be punished and other some liue in ease and pleasure Furthermore he pronounceth the looke how many calamities there happē in the world so many testimonies there are of the wrath of God Whereupon we gather what destruction hāgeth ouer our heads except we repent To be shorte the occasion of this exhortation came herof that some tould him how the Pilate mingled mans bloud with the sacrifices that by such a hainous fact the sacrifices might be abhorred Anti boke 18 Cap. 7. Z. Of this matter Iosephus wryteth in his eightene boke of the antiquities of the Iewes where we may gather that the factious had theyr Sacrifices in mount Garisim And many thinke that these things were don in Christs time For when Christ taught that so often as GOD shewed signes we ought to be cyrcumspect and repent except wee woulde sustain the punishment euen at the same instante some came which toulde him such things C. But because it is likely that this was spoken to the reproch of the Samaritans who were declyned from the true worship of God the Iewes were redy by condempning the Samaritans to commend themselues but the Lord disapointeth their expectations For because they hated and detested the impiety of that nation he demaūdeth whether they thought those miserable men whome Pilate had slaine to bee worse then any other or no. 2. And Iesus aunswered and said vnto them Suppose ye that these Galileans were greater sinners thē all the other Galileans because they suffered such punishment C. As if he should say ye know wel inough nough that the same lande is filled with wicked vngodly men and that many which were worthy of the same punishment are left yet a liue He is theefore a blind and vniust Iudge which iudgeth mens sins by the present punishmentes For he which is worste is not firste punished but GOD choseth a few out of many to bee punished shewing in their person to the rest that he wil take vengeance that al might be terrefied I tel you nay but except ye repēt ye shal al likewise perish R. As if hee should say Pilate punished these Galileās to discharge his office to pacefy the sedition ready to arise But the Lorde our God suffered this thing to be don not that ye should iudge thē alone to be sinners but that by their punishmēt yee might be put in mind of your sins so So in like maner whereas God hath ordayned that they which are knowen and open sinners should be openly punished it was not therefore done because they were the greatest sinners aboue al others but that the Lion to speake prouerbially might be chastysed with the Dogges strypes FOR as they which take in hand to tame a Lion are wont to take a younge Whelpe and to beate hym with a cudgell in the sight of the Liō that the Lion being terrefied with the cry and howling of the whelpe might be made gentle Euen so God setteth before our Eyes the open punishmēts of the wicked that by theyr Example the rest might be admonished of theyr sinnes and repent 4. Or those eightene vpō which the Tower in Siloë fell and slue them Thinke ye that they were sinners aboue all Men that dwelt in Hierusalem C. After the Lord had spoken of the Samaritanes he commeth more nere vnto the Iewes themselues For when as in those Dayes the fall of a tower in Hyerusalem kylled eightene men he denyeth them to be the most wicked but saith that in theyr Destruction matter of feare was propounded vnto all other because if God declared hys Iudgemēt vpon them others should nothing the more escape hys Hande though they were suffered for a time The Tower in Siloë R. In Hebrewe it is called SILOAH Esay 8.6 Iohn 9. ◠which is the name of a poole whereof mention is made in Esay Neare vnto the which poole this Tower that fel was builded and falling it slue eightene Citizens of Hierusalem 5. I tell you Nay but except ye repent ye shall all likewise perish C. Chryst doth not forbid the faithfull to consider the