Iudgemēt euē to be punished at that time the self same thing the Diuells whereof Luke maketh mencion do signifie when they intreate Iesus that he would suffer them to enter into the Swyne Luke 8. declaring in deede by manifest wordes that they are free from extream punishmēt which they should haue in the deepe And in the Gospell after Mathew it is sayd Math. 15. Depart frō me yee curssed into Hell fyer which is prepared for the Diuell and his Angels He sayth that eternall fyer is prepared for the Diuell and his Angells and not that they do now burne in this fyer When as therefore Sathan doth thinke that he must forsake all men so soone as Chryste appeareth and that hee with his fellowes must go out of hand to hell fyer he thinketh that he hath iust cause to complayne and to reason with Christe that he is destroyed before the time I knovv thee vvhat thou arte The Diuells truly were wonderfully indewed with vnderstanding wherevpon they were called in Greeke Daemones that is to say knowing Euen that holy one of God C. It is lykely that this tytell of the holy one of God was taken of the common and vsual maner of speach which was vsed at that time And they did therefore so cal the Messias because he should be seperated frō the number of all other men as one indewed with singuler grace and as the heade of the whole Church A. But to what ende this confession which the Diuell made did pertayne it is shewed in the 23. verse going before 25. And Iesus rebuked him saying holde thy peace and come out of the man And Iesus rebuked him B. He cōmaūdeth the diuell to be silent suffreth hym not to gieue testimony vnto him although it be true leaste men should thinke that he had any fellowship with Diuells For the Phariseys sclaūdered him saying that he had a Diuell and that he cast out Diuells by the help of Belzebub the prynce of Diuells Math 12. By this deede also he declared how detestable the testimony of those men is vnto him who as the Diuells did preache him with a hollow and deceiptfull mynde As it is written to the wicked and vngodly man sayd God Psalm 50. Why dost thou take my lawes in thy mouth For hee wil haue none but such as are most holy and founde to beare witnesse of him that is to weete to preach the Gosple We are also hereby admonished that we attribute nothing at all to Satanicall aunsweres and deedes although they seeme to be true and not euill For the Diuell is a lyar and the author of a ly Iohn 8. neyther doth he say or doe any thinge then to the ende he may disceaue 26. And whē the vncleane spirit had torne him and cryed wyth a loude voyce he came out of him VVhen the vncleane spirite had torne him Luk. 4. C. The Euangelist Luke doth somewhat more mittigate this matter saying And when he had throwne him in the middest yet notwithstandinge in sence they very wel agree because both of them went about to teach that the Diuell was cast out by violence Therefore hee did so throwe the man to the groūd as though he would haue torne him notwithstanding Luke sayth that he was disapoynted of his purpose not that the man suffered this violence wtout any hurte or griefe at all but because the man was afterwarde delyuered safe and sound from the Diuell BV. Here therefore Sathan maketh a shewe of his power that his worshipers may knowe what they ought to looke for of him namely at the length to be throwne to the ground torne in pieces For his flattering fayre speach his desire to abide stil is only that he might at the length haue ful power authority ouer vs so might myserably torment vs. Hee vvent out of the man Sathan goeth forth notwithstanding by constrainte not of his owne freewill being ouercome by the power of Chryste 27. And they were all amased insomuch that they demaunded one of another sayinge what thinge is this what newe doctrine is this For with authority commaunded he the foule spirites and they obeyed him And they vvere all amased A. The Euangelist Luke hath Luk. 4. And feare came on them all and they spake among thēselues saying what sayinge is this For with authority and power he commaundeth the foule spirites and they come out C. The fruite of the myracle is that they are constrayned to suspecte Christe to be somewhat more thē a man And wisely they doe referre the glory and power of the myracle to the doctrine What newe doctryne is this say they to the which the very Dyuels are constrayned to gieue place They call the doctrine of Christe here newe doctrine not in reproche but because they see in the same somewhat that is extraordinary and neuer seene before They call it not new therefore to derogate any credit from the same but they rather wonder at the matter affirming that it is neyther cōmen nor humaine And truly it was a thing belonging vnto God to haue power ouer vncleane spirites wherevpon they do not with iust cause meruayle to see Chryste indewed with such power C. In this only they offend that they stand still in doubt when as it becommeth the children of God to go forward and to profite more more And they obeyed him A. Luke hath And they came forth 29. And forth with when they were come out of the Synagoge they entered into the house of Simon and Andrewe with Iames Iohn But Simōs mother in law lay sick of a feuer A. Reade the eight Chapter of Mathew BV. By the Publique benefite which was openly done in the Synagoge to him which was vexed of the Diuell the Lorde was knowne to the godly and nowe also by a domesticall benefite he waxeth better acquaynted and knowne vnto them and declareth his power to this ende and purpose that he might allure and drawe all men to the faith might declare vnto all men how great he is in dignity authority mercy and power C. This also is to be noted that wheresoeuer Christe is receiued he sheweth some testimony of his power he neuer commeth empty vnto vs but bringeth with all those benefits to bestowe vpon vs which hee hath receiued of the father Neyther is this done onely in Christe but also in his mēbers For they which receyue and harbour straungers the poore the fatherlesse and the Wydowe do receiue the promise of a hundered foulde but this is specially to bee considered in Christe who neuer commeth but hee bringeth plenty of his Benefites wyth him 30. And anon they tell him of her B. This our Euangelist sayeth that Christe was toulde of her but Luke sayth that intercession was made for her she being sicke of a feuer for the Euangelists do often times pretermit many things in the which we haue an example of loue which sorroweth for another bodies
prouyde meate and other necessaryes to leade Sheepe and Oxen to the water to drawe an Oxe or Asse out of a pit and such lyke Some workes pertayned to sanctification as to circumsise Chyldren to kill sacrifices such lyke And of both these kynde of workes Christe maketh mencion wheÌ„ he declareth the Saboth in this place saying that it is lawfull to do good on the Saboth day as to heale the sicke and to saue a mans Lyfe that is in health For this worke doth not let but that a man may heare the preaching of Gods worde and may be present at the sacrifices for these were the coÌ„mon works of the Saboth commaunded in that time of the lawe By these thinges truly it is manifest when the Lawe sayeth Thou shalt doe no maner of vvorke on the Saboth that it speaketh not simplely of all maner of workes but only of those which are an impediment and let that the Saboth cannot be sanctified that is to say that those works caÌ„not be done which specially pertayne to the worship of God as to heare the word of God to do sacrifice to the coÌ„firming testifying of fayth By these things also we may perceyue what we ought to thinke of the Sonday which the Christians obserue and keepe in the steede of the Saboth For seeing it is meete that we come together to heare the worde of God at certayne dayes appoynted and to be partakers of the mysticall breaking of the Breade and also to Ioine in prayer furthermore seeing seruaunts other labourers must rest and cease from worke it ought not to seeme newe vnto vs if the day which wee call Sonday be a day selecte and chosen for that purpose But there are same which speake against this day of rest affyrminge that Christians continewe in Iudaisme because they retayne some obseruation of dayes These men that thus â—eake are murmurers agaynste all order in the Church For we obserue these dayes and yet are voyde of all Iudaisme because in this poynt we differ far from the Ievves For we doe not vse it as a Ceremony necessarye to Religion by which we might thinke the spirituall mistery to be figured but wee receyue it as a necessary remedy to retaine and keepe order in the Church Neyther did our Elders without great consideration poynte that day which wee call Sonday in steede of the Ievves Sabaoth For seeing it is the ende and accomplishment in the resurrection of the Lorde of that true rest which the olde Sabaoth did shadowe all Christians are admonished not to cleaue vnto the shadowed Ceremony B. But whereas the Lorde doth requyre so seuerely certaine solemnities of the Ievves as we may reade in dyuers places of the Law and the Prophets when as godlynesse notwythstanding did litle coÌ„sist in the obseruation of them there are truely two causes The first was because in them the people myght learne the lawe of the Lord and increase fayth to the which things we ought to be caryed wyth all diligence Wherefore these solempnities could not be neglected without as well the great contempt of the goodnes of God as the neglectâ—ng of piety and godlynesse The 2. cause being more special why so great a religion was made of daies is this be cause it might be a figure of the rest of a minde not lyuing to it self but vnto God For it is certayne that so farre as the Saboth was appointed to be kept holy a tyme to cease from externall labor was a figure of the liâ—e in the which we do nothing so much after our owne will as we doe after the will of the Lord the which we ought to seeke onely for euer For we must meditate in this worlde of that thynge which we hope to obtayne in the world to come And we hope to enter into the rest of the Lord that as hee after hee made the Heauen the earth and all other creatures rested from all his labour euen so we should cease from all our laboures when wee should inioy the euerlasting rest To do good or to do euell A. What hee meaneth by doing good he playnely sheweth when he restoreth health to the sicke man Therefore of the contrary it is to do euell not to be carefull for a sicke person and to helpe him if thou maiste The which what is it els then to destroy and kill a man E. The wordes of Christ therefore are as much in effecte as if he should haue sayd Yee see this miserable creature to whom there is no good man but he wisheth health whom who so euer would haue neglected he sheweth him selfe not only farre from humanity but also from Religion To what ende therefore doe yee thinke that the Saboth was ordayned Eyther to doe euell as to neglect those whom yee may help Or els to doe good Furthermore wee must note by this question of the Lorde that not to doe good when thou mayest is to doe euill not to saue when thou mayest is to destroy But they held theyr peace Neyther the misery of this sicke person which they euidently sawe neither the equitye of the cause so manyfest coulde chaunge on whit the cruelty of the Phariseys wheÌ„ they had nothing to auÌ„swere they rather held their peace than to confesse that which they thought in Conscience to be true They durst not say that it was rather lawfull to doe euell then to doe good on the Sabboth day althoughe they would haue sayd so neither would they say that it was lawful to do good They held their peace therefore which challenged to them selues only authority to make aunswere of matters concerninge the lawe what ought to bee done and what ought not to be done 5. And when he had looked round about on them wyth anger mourning for the hardnesse of their hearts hee sayth to the man Stretche forth thy hand And he stretched out and hys hande was restored as whole as the other B. Who would not haue bene angry at such contemners and open despysers of the manifest power and goodnesse of God Christe truely is angery but his anger is mixt with mourning for our blyndnesse by the which agayne hee declareth his loueing kyndnesse towards vs namely that althoughe we by our obstinacy and blyndnesse doe prouoke him to anger yet notwithstaÌ„dinge hee accordinge to his goodnesse doth no lesse mourne for vs and oure blindnesse than a father lamenteth the vntowardnesse of his children Strech forth thy hand Reade the 12. Chapter of Mathew going before 6. And the Phariseys departed and strayghte vvaye gathered a Councell with the Herodians against him that they might destroy him BV. The darkenesse of this world caÌ„not abyde the cleare lyght of the Gospell but doe flee from the same yea so much as they can they seeke to destroy it This thing we may see in the Phariseys who in all haste roome out of the Synagoge and ioyne them selues to the Herodians whom except it were to conioine in this
Zacharias and the punishment which the Lord layed vppon hym for his infidelity Hee had prayed to haue a Sonne geuen him and nowe when the same is promysed as one forgetting his request and fayth he doubteth Howbeit if thou way these words according to the outwarde shewe they seeme plainly to agree with the words of Abraham and of Mary the Virgin For when Abraham hearde the Promise of the Lande of Canaan Gen. 15.8 Howe sayth he may I know that I shal possesse it Mary also when it was tolde her of her sonne Chryste sayth How shall this be seeing I know not a man Obiection C. Why then is the Lorde so greatly offended with the answere of Zacharias He obiecteth his olde age Ge. 17.17 So did Abraham whose fayth is so highly cōmended of the Apostell Paule that he sayth that he had no respect to his body which was deade Rom. 4.13 neyther yet the deadnesse of Sarais Wombe but simply stayed hym selfe vpon the truth and power of God Zacharias demaūdeth how and by what argument he may be assured Iudg. 6.17 Gedeon required a double signe in like maner and was not reprehended How commeth it to passe then that God doth so seuerely correcte Zacharias as guiltye of a most haynouse offence Ansvvere We confesse verely that if we haue respect vnto the words onely that eyther they sinned all alyke or els Zacharias had committed no offence at all But seeing we must Iudge of the words and deedes of men accordyng to the affection of the Heart wee must rather stand vnto Gods Iudgemēt to whom the secrets of the heart are knowen The Lord no doubte sawe some worse matter in Zacharias than his wordes seeme to importe and therefore he reprehended him because by distrust hee reiected the grace promysed vnto him It is not our parte to teach God what he shall doe but to geue him leaue to punysh that in one whych he forgeueth in another But it doth easely appere that there is great dyfference betwene the cause of Zacharias and the cause of Abraham Gedeon or Mary The whych dyfference can not be perceyued in the woordes Therefore wee muste leaue the knowledge vnto God whose Eyes doe pearce euen to the bottome of the heart Ge. 17.17 Ge. 18.10 So God put a difference betwene the laughter of Abraham and the laughing of Sara when as notwithstanding in outward shewe the one differed not from the other But the cause of distrust in Zacharias was for that hee standing vpon the order of nature attributed lesse vnto the power of God than became hym For they do to strictly and wickedly Iudge of the workes of God which thinke that hee will doe no more thā is lyke by nature to come to passe as though hys power were eyther subiect to our senee or shut included in earthly meanes But it is proper vnto Fayth to beleeue much more Fayth beleeueth more the◠is seene by carnal reason than Carnall reason telleth vs may be done Therefore when we doe not assuredly stay our selues vpon the worde of God wee are condemned of infidellity because fayth cannot stand wythout assurance and where doubting is there is incredulity We ought of this only to reason with our selues whether the Lorde hath spoken it or no that wee shoulde examine the truth of hys words for that were dyuelish impiety but only to the ende that when it is manyfest that the Lord hath spoken we might in nothing doubt But if Zacharias had doubted of the Reuelation from whence it came it had bene no signe of vnbeliefe C. But he doubted not whether it were the voyce of God yea or no but leaning to much vnto the Worlde an ouerthwarte doubt crept into his minde whether that which he had heard should come to passe And herein he did no smal iniury vnto God because it was as much as if hee had disputed wyth him selfe whether God were to be coūted true whom he was sure had spoken Howbeit wee muste know that Zacharias was so vnbeliueinge that hee swarued quite from the Fayth For there is a generall Fayth whyth taketh holde of the promyse of eternall sauation and of the testimony of free Adoption And as after that God hath once receyued vs into his fauoure he doth make many special promises vnto vs as that he wil feede vs delyuer vs from perills defend our innocency and preserue our lyfe so there is also a certayne speciall fayth which agreeth to euery one of these Promyses Therefore some tyme it commeth to passe that one trusting in God concerning Remission of sinnes and his saluation shall in some parte doubte For eyther hee shall doubt to much in the perill of death or els will be ouermuch carefull for daily foode eyther will be to doubtful in his Counsayles Such was the incredulity of Zacharias because he holding fast the roote foundation of fayth doubted onely in one parte as whether GOD would geue him a Sonne Wherefore let vs know that they doe not quite fall away from the Fayth who in some particuler Businesse are troubled wyth their owne infirmity and that faith doth not quyte fall from the roote so often as the boughes thereof are shaken wyth the wynde Moreouer it may be that the purpose of Zacharias was nothyng lesse than to bring the fayth and truth of the deuine promyse into question but being perswaded after a sorte that God is true was secretly drawen by the malice and crafte of the deuill into a wicked distinction Wherefore we ought to bee the more dilligent in watching and taking heede For which of vs shall be wythout daunger of Sathans snares when we see that a man of such rare vertue and holynesse fell into the same 19. And the Angell answered said vnto him I am Gabriell that stand in the presence of God and am sente to speake vnto thee and to shewe thee these glad tydings And the Angell aunswered The Angell bringeth Zacharias from the consideration of his age and of his wyfes age to the cogitacion by whom and from whom these thynges were tolde he sayth I am Gabriell By which wordes also the Angell geueth him to vnderstande that he did not discredit him but God from whom hee was sent on whose message he came and thus hee blameth Zacharias because he is cōtumelious agaynst God B. As if he should say Why dost thou consider thyne and thy Wyues age Cōsider rather who I am which bring this tydings vnto thee from whom I am sent And before he pronounceth the punishment he sheweth how greatly Zacharias had sinned Hee sayth not that he is a man or a Spyrite cōming of his owne accorde but sent by the cōmaundement of God and that therefore he did iniury vnto God because he belieued not his message For GOD will not only be heard in his owne person but by his Mynisters also and he will haue so great reuerence geuen vnto his worde that he will
the rashe and vnaduised speache of his tongue did shee still remayne doubtfull likewise for the space of fiue monethes together Also her Woordes playnely shewe that her Hope was not suspended or doubtfull For when shee sayth Thus hath the Lorde delte wyth mee shee doth playnely and boldely pronounce that his grace was knowen vnto her And there might bee two causes why shee hid her selfe The first was least she might make the wonderfull worke of God to bee talked of amonge men before the same was euident according to the common maner of the World which was euer woonte to talke and prate rashly and vnreuerently of the workes of God The other was that when men should sodenly perceiue her to bee great with Chylde they might bee styrred vp the more to prayse God For those Woorkes of GOD which shewe them selues by litle and litle are often tymes when they are finished litle or nothinge of vs regarded Elizabeth therefore did not hide her selfe for her owne cause so much as for the respecte which Shee had vnto others 25. Thus hath the Lorde delte with mee in the dayes wherein he looked on mee to take from mee my rebuke amonge men Thus hath the Lord delt with me C. This is a thanks geuing whereby Shee attrybuteth all thinges vnto God the author of the worke It is likely that her husband had enformed her by writing of the same which the Lord had promysed for the which cause the more assuredly with a more cheerefull mynde shee pronoūceth God to be the author of this benefite as appeareth by these words also In the dayes wherein he looked on mee For she noteth this to bee the cause of her barrennesse for that the Lorde at that time had turned away his fauour from her A. For by these wordes loked vpon mee shee noateth that grace and benefite which had happened vnto her of her parte vndeserued The contrarye whereof is turnde fro and to looke another way Psa 138.6 Hereupon the Prophet Dauid saith Hee looketh vpon the humble as for the proud he beholdeth them a far of That is to say hee hath compassion vpon the lowly but vppon the proude not so And it doth not much differ frō the worde Mercy sauinge that to beholde signifieth the Iesture of him that hath compassion and mercy is the affection of Gods good will toward vs. Elyzabeth therefore accounteth it for a singuler benefite of God that shee is great with Childe And not without cause C. For the Scripture maketh speciall mencion of this among the temporall blessings of God that God geueth vnto vs the Fruite of our Body And not in vayne For if so be the fertillity and increase of brute beastes be his blessinge looke howe much more excellent is the increase of mankinde so much the more account ought we to make of the same And this is no meane or small honor that seeing God is and ought to bee accounted our onely Father Children are the blessing to God Psa 127.3 hee admitteth the sonnes of men to be partakers with him of this name Wee must hold fast therefore this doctrine that Children are the inheritance that commeth of the Lord and the fruite of the Wombe his rewarde But Elyzabeth had a farther respect because she being barren and an olde Woman had by a singuler myracle contrary to custome and the order of nature conceyued Barrennesse vvas counted a reproch among the IEWES To take from mee my rebuke Barrennesse was not without cause alwayes a reproch seeing the blessing of the wombe is reckoned among the speciall testimonies of Gods loue Some thinke that this was a speciall thing most acceptable to this auncient people because Chryste was to come of the seede of Abraham But this only belongeth vnto the Trybe of Iuda The Iudgement of others is much better which affyrme that the multiplicatiō of the holy people was prosperouse and happy euen as it was sayde to Abraham Gen. 13 16. Thy seede shal be as the sande by the seas side and as the starres of Heauen Moreouer the vniuersall blessinge which is extended to all mankinde the promise made to Abraham which specially belongeth vnto the Church of God ought to be Ioyned together Therefore they which want Chrildrē seeme to be depriued of that grace and benediction which was spoken of by the Prophets sayinge Psa 128.3 God shall blesse thy Wombe Also Thy Wyfe shal bee as the fruitefull Vyne vppon the Walles of thy House On the cōtrary parte God cursseth when either he geueth not or taketh away the fruit of our bodies Notwithstanding this is but a temporall cursse Let therefore all Parents learne to be thankefull vnto God for the Chyldren which they haue receiued and let them which are without fruit in this pointe learne to humble themselues Amonge men Elizabeth restrained this reproch vnto men because it is a temporall punishment for the which we loose nothinge in the kingdome of Heauen Therefore the godly man which is without fruite ought thus to consider and way with him selfe that God will not make him partaker of this honor for some Iust cause It is the tytle of God to be a Father as we haue sayd already in that therefore men are called Fathers it is because God vouchsafeth to geue vnto them this name of honor Therefore this cursse is not a signe of reiection but it is an erudition to humility R. Let vs learne here by the example of Elizabeth to ascribe that which wee haue receyued of God not to our owne power but to his deuyne grace least we be to proude but be rather brought to humility 26. And in the sixte moneth the Angell Grabriell was sent of God vnto a City of Galile named Nazareth In the sixt moneth A. That is to say after that Elizabeth had conceyued The Euangelist Luke diligently noteth the time For the Angell sayde afterwarde to the Virgin Also beholde thy Cosine Elizabeth hath conceyued a Sonne in her olde age and this is her sixt moneth which was called barren Wee hearde euen now also that Elizabeth after her conception hid her selfe for the space of fiue moneths Therfore in the sixt moneth vnder the raigne of Herode in the 32. yeare of his raygne these thinges followinge came to passe By which we gather that Iohn the Baptist was elder then the Lorde Christe by certayne Monethes Vnto a City of Galile named Nazaret C. Wonderfull is the ordering of Gods counsayle and farre differing from the common Iudgement of men in that God would haue a more noble beginninge of Generation in the Forerunner Iohn the Baptist then in his owne sonne Christe is promised to the Virgin The prophesie concerning Iohn was in the Temple but Christe is promised to the Virgin in an obscure place of Iudea and the sayd prophesie remayned buryed in the bosome of the Virgin onely But this same ought to be fulfilled euē from the byrth of Christ That God hath
teache vs to craue that of her which shee her selfe hath receyued and shall receiue wyth vs from another Also to grosse is the Ignorance of the Papists which turne this salutacion as it were by Magicall exorcisme into a Prayer yea and they haue vrged the same so farre that none of their Preachers may craue the grace of the Spirite before their Sermon but by their AVE MARIA AVE MARIA a Popish prayer In the which there is nothinge contained but a salutacion and what foolishnes is that to salute one which is absent 29. And when she sawe him she was troubled at his saying and cast in her minde what maner of salutacion that should bee And when shee sawe him shee was troubled C. The Euangelist Luke sayth not that the Virgin was troubled at the sighte of the Angell but at his sayinge Why then doth he make mencion of his sight This seemeth to be the cause for that Mary knowinge that there was some heauenly glory in the Angell conceyued a sudden feare of the reuerence of God Therefore shee was troubled because shee perceyued that shee was saluted not of a mortall man but of the Angell of God Fonde and Childishe then is their opinion which thinke that Shee was troubled because shee feared least they were some entiseinge wordes of a Louer to some euell But there is no doubt but that a maiesty and glory shined in the Face of the Angell in such wyse that shee coulde suspecte no such thinge but mighte rather knowe him to bee sent C. Moreouer Luke doth not say that Shee was so troubled that shee cryed out but doth rather expresse the signe of an attentiue mynde and well aduysed as appeareth by this And cast in her minde what maner That is to say whereto this salutacion tended and what the meaning of it was after the which consideration shee perceiued that the Angell was not sent for naught BV. Shee vnderstoode that it was a singuler and speciall salutacion contayninge some mistery in it but what it should be shee coulde not tell C. By this example wee are taught first that the woorkes of God are not rashly to bee vnderstoode secondly that they ought so to be wayed of vs that wee haue first Religion and feare 30. And the Aungell sayd vnto her Feare not Mary for thou hast found grace with God Feare not Mary BV. Although the Virgin aunswered neuer a woorde to the Angell yet neuerthelesse hee perceyued by her countenance and behauiour that shee was after a sorte afearde Therefore out of hand hee openeth vnto her at the full the salutacion which was a remedy for her feare and therewithall briefly and exactly declared the scope and ende of his message And first hee saith Feare not Mary All those thinges which thou fearest are in safety and to the ende thou mayest playnely vnderstand I will expounde vnto thee the reason of my salutacion and why I come to thee a messenger from God C. In that the Angell willeth her to lay aside feare let vs alway haue in minde the imbecillity of our fleshe the which cannot but feare so often as the least sparke of Gods glory appeareth For we may not thinke that the presence of God is without effect when wee seriously conceiue of the same Therefore seeinge all men are subiect to his Iudgement Feare coÌ„eth of the infirmity of the flesâ— of feare commeth tremblinge vntill the Father shewe hymselfe The holy Virgin sawe such a great heape of wickednesse in her Nation that shee had Iust cause to feare great vengeance Wherefore the Angell to take away feare pronounceth him selfe to be the Messenger of an incomparable benefite sayinge For thou hast founde Grace wyth God Z. This is a confirmation of that which hee sayd before Hayle thou that arte freely beloued The like kinde of speach wee haue in Moyses Exo. 33 1â— Thou hast founde fauour in my sight Also And now I praye thee if I haue founde fauoure in thy sight c. Agayne Exo. 33. â—7 Because thou haste founde grace in my sight The Iewes by this maner of speach declare that God is the cause and well springe of grace and powreth his Grace into vs freely without our merite and that hee bestoweth his benefits vppon vs of his mere liberality and goodnesse For hee is not sayd to finde grace which seeketh the same but he to whom the same is offered without seeking Z. Thus wee reade that Noe found fauour in the sight of the Lorde The which is as much as if the Scripture had sayd God had compassion vppon Noe hee loued Noe and blessed him Therefore Mary founde fauour wyth the Lord that is to say the Lorde of his goodnesse and ready good will had compassion on her powred his grace and gyfts into her loued her and ordayned her to great honor 31. For beholde thou shalt conceyue in thy Wombe and beare a Sonne and shalt call his name Iesus For beholde thou shalt conceyue R. Now the Angell sheweth the cause of his ambassage C And hee confirmeth his wordes first of all by the prophesie of Esay â—ay 7.14 and afterwarde by other places of the Prophets to th ende they mighte the better sinke into the minde of the Virgin For such Prophesies were very well known among the godly Howbeit herewithall wee muste note that the Aungell did not speake priuately onely in the Eare of the Virgin but that hee brought the Gospell which shortly after was to be preached throughout the whole world Wherefore it came not to passe without the counsayle of God that the consent and agreemente amonge the olde Prophets was so plainely expressed and the present message concerninge the reuealinge of Christ â—say 7.14 â—at 1.23 A. The Prophet Esay sayth Beholde a Virgin shall conceiue The which Mathew tourneth thus Beholde a Virgin shall be with childe And Luke Thou shalt coÌ„ceiue in thy Wombe and beare a sonne the which are all one in signification C. Also this worde Conceyue is sufficient to cofute both the Heresie of Marcion and Manichaeus For hereby we may gather that Mary brought not forth a Phantasticall body but the very same which shee first conceyued in her Wombe And thou shalt call his name Iesus The reason of this name is geeuen in Mathew namely Because he shall saue his people from their sinnes 32. Hee shal be great and shal be called the sonne of the Hyghest and the Lorde God shall geeue vnto him the Seate of his Father Dauid Hee shal be great BV. The Aungel very diligently sheweth how great and who this Iesus shal be speakinge of the glory and eternity of his Kingdome Hee doth not declare his whole office hee counteth it sufficient to declare him to bee the Messias and promised Redemer in the Lawe and Propheths He sayth that he shal be great C. The which also the Angel had spoken concerning Iohn the Baptist in the 15. verse going before whom notwithstanding his purpose
in the preaching of Iohn the Baptist For then at the last the law the prophets had an ende as it is written Luke 16. The Law the Prophets raigned vntil Iohn since that time the Kingdome of GOD is preached and euery man stryueth to goe in And to this aptly agreeth the Testimony of the Prophet Mallachy which hee alleadgeth To the ende the Lorde might the more inflame mens myndes to desire the promysed saluation he purposed and determyned to depryue the people for a time of new prophesies And wee know that Mallachy was the last of the lawful and vndoubted Prophets But least the hungery Iewes should pearish in the meane time hee exhorteth them to keepe thēselues vnder the Lawe of Moyses vntill the promised redemption appeare For he only maketh mention of the Lawe because the doctrine of the Prophets did nothing differ from the same but was only an appendix and more perfect exposition that the whole order of gouerninge the Church myght hange of the Lawe Neyther is it a newe or vnwōted thing in the Scripture to haue the prophesies cōprehended vnder the name of the Lawe because all were sent vnto it as to theyr wellspryng and scope But the Gospel was not as it were an inferiour augmentation of the Lawe but a newe forme of teachinge whych should abrogate that former maner of instruction And Mallachy making the state of the Church of two sortes appoynted the first vnder the Lawe and begynneth the other at the preachinge of Iohn For there is no doubt but that hee meaneth Iohn the Baptist whē he sayth Behould I send my messenger because as we sayd euen now there is here put a manifest difference betwene the law and the new order and state of the Church which should succeede In the same sence he alleaged a litle before the same place that the euangelist Marke hath for the places are like in al pointes saying Beholde I send vnto you Elias the Prophet before that great day of the Lord come In lyke maner hee sayth Mala. 3. Behold I will send my messenger whych shall prepare the way before mee and the Lorde whom yee would haue shall soone come to hys Temple Because in both places a better condition of the Church is promysed than was vnder the lawe the beginning of the Gospell without all doubt is noted But truely before the Lorde shoulde come forth a preparer or forerunner is sayd to come which shoulde proclayme hym to be at hand Whereby wee gather that the abrogation of the lawe and the beginning of the Gospell is properly placed in the preaching of Iohn Moreouer seeing Iohn doth commend and set forth Christe in the fleshe both his natiuity and also the whole history of offeringe saluation is contayned vnder the Gospel But Marke intreateth here how the Gospell began to be preached and published openly Wherefore hee doth not without good cause begin at Iohn who was the first minister thereof And here by the heauenly Father went about to keepe the lyfe of his sonne buried as it were in silence vntill the tyme of full perfect reuelation came For it was not done without the certaine prouidence of God that the Euāgelists should pretermit all that time in which Christe led a priuate lyfe with his parents at home and shoulde omit all the tyme of his infancy vntill hee was thirty yeares of age at what time he comminge forth was openly declared to the whole world to be the redeemer Only the Euangelist Luke doth briefly shew a proofe of his calling to come about the twelueth yeare of his age Luke 2. This thing truly did greatly pertaine to the matter first of all to know that Christe was a true man and then that he was the sonne of Abraham and Dauid This thinge the Lorde woulde haue to be declared vnto vs by witnes The other thyngs which Mathew and Luke doe shewe of the Sheepeherdes of the wyse men and of Symeon they pertayne to prooue his dyuinity But whereas Luke doth speake specially of Iohn of his Father Zacharias it was a certayne entraunce and preface of the Gospell The beginning of the Gospell If we place these wordes after this maner it wil be a more perfect sentence The Gospell of Iesu Christe the sonne of God began after the same maner as it is written in the Prophets Or els The Gospel of Iesu Christ the sonne God had such a beginning as the Prophets declared before that it should haue namely Esay and Mallachy That is to say that Iohn shoulde bee the forerunner and should be the first that should begin to preach the Gospell and not Christe although he were the head of the Gospel For the same Iohn began to preach the the Gospell and to declare him to bee at hand which was promised And thus it pleased God that Iohn should be the forerunner with a certayne seuere and austere kinde of lyfe because he was so nigh to the seuere strayte lawe But Christ being meeke and gentle was familliarly conuersaunt among men because he was the pledge of Gods grace and mercy In this hee tooke from the Iewes all excuse leaste they should accuse the Gospell eyther to seeme to gētle or to seuere Iohn therefore was the first that began to preache the Gospel as the Prophets foreshewed Of Iesu Chryste the sonne of God The Euangelist Marke saith here that Christ is the sonne of God but Mathew sayth onely that hee was the sonne of Abraham and Dauid But the meaning of Marke is that wee should not hope for redemption but onely of the Sonne of God As it is vvrighten in the Prophets E Two olde Greeke bookes haue In Esay the Prophet but it is more truely red In the Prophets Whereuppon also hee Ioyneth two Testimonies to declare that it was Iohn of whom both the Prophets spake Behold I send my messenger C. The chaunging of the person in these words hath no absurdity So God hymselfe speaketh by the Prophet Mala 3. saying I send my Angell which shall prepare the way before me And Marke bringeth in the Father speaking to the sonne But we do see that Marke went about nothing els than more playnely to expresse the mynde of the Prophet Before thy face E. This was spoken to the ende men might knowe that Chryste which was preached was at hand already come As concerninge the exposition of the rest of the seconde verse reade the eleuenth chapter of S. Mathew 3. The voyce of a Cryer in the Wildernesse prepare yee the way of the Lord and make his pathes strayte A. That is to say I am a crying voice I teach no other thing then that which the Lord hath appoynted mee I teach not my owne but the words of the Lord. For I am a voyce So the Lord spake vnto Moses saying Speake vnto Aaron Exod 4. put these words in his mouth and I will be thy mouth and with hys mouth Beholde
grief as if it were proper to it selfe Wee are also heereby taught that saints do oftentimes feele the scourge of the Lord and that as well to the Glory of the Father as to their owne saluation 31. And he came and toke her by the hand and lift her vp and immediately the feuer forsooke her and she ministered vnto them The Euangelist Luke sayth And he stoode ouer her and rebuked the feuer Sometime the Lord doth heale by his word only and often times he addeth the signe Hee needeth no helpes his word is sufficient Euen so the Propher singeth that at the commaundemēt of the Lorde the Sea was deuyded into two partes 32. And at euen when the sonne was down they brought vnto him al that were diseased and thē that were vexed with diuels A. The Euangelist Luke saith when the sonne was downe all they that had sicke taken with diuers diseases brought them vnto him But for the exposition of this verse reade the eyght Chapter of Mathew the sixtene verse 33. And all the City was gathered together at the dore Some say that this is spoken by a figure called Synecdoche as al the City for all the company of those that were sicke 34. And hee healed many that were sicke of diuers diseases and cast oute many Diuells and suffered not the Diuells to speake because they knew him And he healed many that vvere sicke C. The Euangelist Luke addeth somwhat more saying And hee layde hys handes on euery one of them and healed them It was not necessary or nedefull that the Lord should lay his hands on any man he needed no helps as we sayd euen now he only vsed this signe for mans sake For it was a singuler signe and a right much vsed in Sacrifices and prayers By this outwarde signe hee declared that he commended them vnto his heauenly father as we haue shewed already in Mathew Now if any man wil take vpon him to immitate Christe in this thinge he shal be Christes Ape and not his follower For it is a foolishe thing to immitate externall gestures except they haue some substaunce and wayghte in them And suffered not the Diuells to speake There might bee two causes why hee suffered them not the one general because the full time of his reuelation was not yet come th' other speciall because he reiected those Preachers and Witnesse bearers of his diuinity which by their prayse coulde do nothing but discredit him and bring him into false suspicion And this latter cause is moste certayne because it was necessary it should be declared that it was mortall warre which the author of lyfe had with the Prince of death and his Mynisters Reade the 16. of the Actes Because they knevve him A. Namely that hee was Chryste as the Euangelist Luke hath 35. And in the morning very early Iesus when he was rysen vp departed and went out into a solitary place and there prayed And in the morning very early The Euāgelist Luke addeth saying As sone as it was day hee departed and went into a Desert place After that he had healed the sicke he went a parte teaching vs that we ought to do nothing for ostentacion or vayne glory but that if we do any good thing we should seeke to hyde it BV. He teacheth also the seruaunts of God to pray then when they seeme to be in Prosperity Further he hereby teacheth that early in the morning is the most meete and conuenient time to pray Into a solitary place As concerning this going aside of Chryste to pray reade the 14. of Mathew 36. And Simon and they that were with him followed after him A. Symon Peter and the rest of the Disciples seing that Iesus was gone away priuily they followed him vntill they came to the place where he was In the meane tyme also the people whych were come to the house betime in the morning when they had learned that Iesus was gone followed him into the Desert as Luke declareth 38. And he sayd vnto them let vs go into the nexte Townes that I may preache there also for therefore am I come Let vs goe into the next Tovvne BV. Although prayer be holy wholsome yet notwithstanding Christe ryseth from the same and getteth him to preach when the Apostles had told him that many were desirous to heare the Gospell preached A. For they telling the Lord that a great cōpany of the Capernaites were at hande which sought him he answereth Let vs goe into the next townes as if he should say This foundation which is layed amonge the Capernaites is sufficient for this present tyme and the time is come that we should go forwarde and that I should preache the Kyngdome of God as I haue done there to the townes and villages here about For I came not to preache to one City alone but to offer saluation by the Gospell to all men For therefore am I come From whence he came he declareth in S. Iohn saying I proceeded from the Father came into the world Luke beside these things sayth that the people would haue kept Christe still to whom he sayd I must preache the kingdome of God to other Cities also For to this ende and purpose the Father hath sent me In another place he sayth As the father sent me euen so sende I you And we sawe and testifie that the father sent his sonne to be the sauiour of the world As concerning the kingdome of God which also is called the kingdome of heauen we haue spoken in the third of Mathew and in the second verse 40. And there came a Leaper to him beseching him and kneeling downe saying vnto him if thou wilt thou canst make me cleane For this matter reade the 8. Cap. of Mathew and the second verse 41. And Iesus had compassion on him and put forth his hand touched him and sayd I will be thou cleane M. The great goodnesse and clemency of Christe is here set forth in that he hath compassion on our myseries his mercies and exceeding Benefites with the which he allured the people vnto him selfe were such as this is and beinge spoken of in our eares at these dayes ought to increase our fayth in him for looke how he shewed himselfe to the Leaper which prayed in fayth then so will he shewe and declare himselfe vnto vs now if we pray faythfully As touching the rest frō the 41. to the 45. verse reade the eight of Mathew and the third verse 45. But hee as soone as he was departed c. Reade our annotations vppon 8. of Mathew for this matter beginninge at the fourth verse FINIS Chapter the seconde 1. AFter a few dayes he entred againe into Capernaum and it was noised that he was in the house After a fevv Dayes B. Some Latine Bookes haue After eight dayes hee entred into Capernaum but in the Greeke Bookes we reade it thus After a fevv Dayes And it was noysed that he was in the House B. The
Euangelist meaneth that House in the which he was wont to abide For hee hauing forsaken Nazareth had chosen that City for himselfe as S. Mathew in his fourth Chapter declareth Math. 4. 2 And anone many were gathered together insomuch that nowe there was no roome to receiue them no not somuch as about the dore and he preached the Worde of the Gospell vnto them And anone many vvere gathered Luk. 5. E. The Euangelist Luke wryteth thus And it came to passe on a certain Day as hee was teaching that there were Pharises and Doctors of the Law sitting by which were come oute of all Townes of Galile and Iury and Ierusalem and the power of the Lord was was present to heale them Bu. Heere truly there is a preparation made to the most excellent history following by the which Christe is declared both to remit sinnes and also to heale the moste grieuous incurable diseases of men and so to be the omnipotent Lord and Heauenly Phisition both of Soules and bodies Therefore by the Deuine prouidence and power of Chryste a greate Multitude of people is gathered together in the famous City Capernaum in the presence and sight of whom hee healeth a man taken with the palsey For it was meete that a great notable miracle should be published and declared by the testimonies of many E. Whereuppon not onely the Common sorte of people came thither as appeareth by Luke but also the Pharisies which were pufte vp with outeward shew of Holines Also the Teachers of the Law of Moyses which being prouoked by the fame of those thinges which Iesus did came hither not onely out of all Townes of Galile in the which Capernaum was and of the borders of Iudea But also euen out of the city it self of Hierusalem which arrogated vnto it selfe the principality and glory of Religion and wisedome But Iesus because he was the Well-spring of all health did flowe with nothing els but a certayne deuine power to heale those that were sicke and dyseased for the which cause he came into the Earth With the which power of healing he was alwaies endewed but he did not alwayes declare the same sauing at such times specially when he dyd preach and teache the Gospell to the ende it might appeare that myracles were testimonies and seales of the Gospell the which thing shall by and by be declared No not so much as about the Dore B. So ful was the house replenished with People that there was no roome about the dore And he preached the vvord of the gospel The Euangelist Luke hath And hee taught them 3. And they came vnto him bringing one sicke of the Palsey whych was borne of foure men As touching this matter read cap. the 9. of Mathew going before 4. And when they coulde not comeny vnto him for prease they vncouered the roofe of the house that he was in and when they had broken vp the Roofe they dyd let downe the Bed wherein the sicke of the palsey lay They vncouered the roofe E. Or they dyd plucke of the Tyles of the house Here is to be noted the diligent care and study of those men that caryed the sicke man which sought to haue him healed the which care and diligence they declared in vncouering so easly the roofe of the house They did let dovvne the bed vvherein the sicke of the palsey S. Luke addeth In the middest before Iesus 5 When Iesus sawe their faithe hee sayde vnto the sicke of the palsey son thy sinnes be forgieuen thee For this matter read the ninth cap. of Mathew going before 6 But there were certaine of the Scribes sitting there and reasoninge in their heartes Luke saith that there were certayne of the Pharisies also whome he named before which said thus 7 Why doth he thus speake Blasphemies Who can forgieue sins but god onely VVhy doth he thus speake blasphemies B. Luke hath what fellow is thys that speaketh blasphemies VVho can forgieue sinnes but God onely There is nothing be it neuer so good or wholesome that can bee either done or spoken but to the wicked is counted as euill There was a great multitude of the common sorte of people presente which praised God for so greate a miracle but the Scribes and Pharisies found somewhat whereat to cauill and so the first are last and euery tree bringeth forth his fruite But how euyll soeuer these Pharisies were yet notwithstanding they acknowledge that it belongeth onely vnto God to forgiue sinnes 8 And immediately when Iesus perceiued in his spirite that they so reasoned within themselues hee sayeth vnto them Why reason yee such things in your heart VVhen Iesus perceiued in his Spyrite That is to say by the power of the holy Ghost with the which he was endewed Chryst dyd rather seeke to declare his Diuinity by his deedes then to preach the same by word of mouthe that he might shew vnto the Scrybes that there was nothing so hidden in the heartes of men although they were so subtill that could be hidden from hys Spyrite whych snarcheth all thinges and seeth all thinges 9 Whether is it easier to say to the sicke of the palsey thy sinnes be forgieuen thee or to say Aryse take vp thy bed and walke 10 But that ye may know that the son of man hath power in earth to forgiue sinnes he spake vnto the sicke of the palsey 11 I say vnto thee aryse take vp thy Bed and get thee hence into thyne house The exposition of these three Verses is handeled at large in the nynthe Chapter of Mathew going before 12 And immediately hee arose toke vp the bed went forth before thē all insomuch that they were all amased gloryfied God sayinge we neuer sawe it on this fashion Before them all S. Luke addeth hereto gloryfying God We neuer sawe it on this fashion Luke addeth we haue sene wonderfull things to day 13 And he wēt agayn vnto the sea all the people resorted vnto him and he taught them And he taught them BV. Here the Euāgelist Marke repeateth agayne the benefite and office of teaching to the end he might thereby declare that there cā be nothing better or more profitable to the Church then sounde and perfit doctrine A. Whereupon our Sauioure Chryst did neuer cease from teachinge so often as oportunity serued 14. And as Iesus passed by hee sawe Leuy the sonne of Alphe sittinge at the receite of Custome and sayd vnto hym Follow mee and hee arose followed him And as Ies e passed by he savv Leuy All Greeke Bookes agreeing with the Latyne haue Leuyn This Leuy was also called Mathew Reade the nynth of Mathewe goinge before A. The Hebrevves had commonly two or three names appertaining vnto thē And before he followed Chryst he had the office of a Publicane As concerning Publicanes we haue spoken in the fifte of Mathew going before And hee arose and follovved him The Euangeliste Luke hath And hee forsaking al arose and
and bounde him in Pryson for Herodias sake his brother Philips wife because hee had maryed her 18. For IOHN sayd vnto HEROD â—enit 18. d â—nd 20. d It is not lawfull for thee to haue thy Brothers Wyfe 19. Therefore HERODIAS layd wayte for him and woulde haue killed him but shee coulde not 20. For Herode feared Iohn knowing that hee vvas a iust man holy and gaue him reuerence and when hee heard him hee did many thinges and heard him gladly B. There is no doubt but that Iohn moued and admonished Herode in due coÌ„uenient time and that not without hope of Fruite Least that any man should thinke that he gaue that which was holy vnto dogs the which may bee gathered of those things which our Euangelist here declareth But when wee reade that heâ— reprehended the adultery of Herode let vs not thinke that hee reprehended not other vices But this was the most notable vyce For hee would easely willingly haue suffered other vices to bee reprehended but this was so odious that hee could in no wyse beare it Notwithstandinge wee see somewhat in Herode worthy of prayse For he reuerenced Iohn hee did many thingesing taught of him hee willingly heard him the which truly were not the signes of one past hope for they that are such will easely contemne God and his mynisters There are many Reprobates which will not heare one woorde but this man heareth wyllingly neyther doth hee heare as manye are wonte which are delighted as if one shoulde tell mery tales no this man did many thinges as hee was taughte Howe many are there at this day which are worse than Herode which doe not onely contemne the mynisters which lyue but the Apostells and Prophets also How many do tremble if mencion only bee made of God Howe many are there which heare receiue no profit And although Herod had these affections yet notwtstaÌ„ding he abstayned not froÌ„ Iohn whoÌ„ he had killed before his byrth day had not the feare of the People stayed 21 And when a conuenient day was come that Herode on his byrth daye made a supper to the Lordes hye captaines and chiefe estates of Galile And vvhen a conuenient day vvas come M. The Adulterers seeking al meanes possible to slay Iohn toke his birth day of Herode for a conueniente time to bryng her wicked purpose to passe For the subtil and crafty womaÌ„ knew the dispositioÌ„ nature of Herode More ouer she knewe the maner luxurious baÌ„quetting that should be on that day in somuch that shee hoped that the same day would bryng great occasion to finyshe her purpose Read in the 14. chapter of Mathewe for that which followeth in this Chapter til ye come to the 30. verse Math. 10 Luke 9. 30 And the Apostles gathered them selues together vnto Iesus toulde hym all thinges both what they had done and what they had taught The Euangelist Luke hath And the Apostles being retourned toulde him all that they had don The Apostles were sente to preache but being now returned they gather themselues together vnto Iesus and and to declare what they had done and taught For recourse must alwais bee had vnto Chryst from whome all thinges do come To this Christ we must bryng all that we haue to be tryed He which desireth to please the worlde forgetteth Chryst his head he shal altogether forsake his calling Neither must any thing be attributed vnto vs if any thinge by vs be brought to good passe but all prayse glory must begeuen vnto Chryst who worketh in vs by vs al good things 31 And he sayd vnto them Come alone out of the way into the wildernes and rest a whyle For there were many commers and goers and they had no leysure so much as to eate Mathew in his fourrene Chapter saith that Christ went therfore aparte because he heard that Iohn was behedded by Herode but oure Euangeliste sayth that he went out of the way that his Disciples might rest for a whyle from the trouble which they had by the recourse of the people Bothe of them truly speake rightly For it is no absurdity to say that there many causes of one deede so that they be not coÌ„trary one to the other In that cause wherof Mathew maketh mention wee are taught to auoyde the mad fury of the wicked for a time and to geue no occasion to set the same on fyre It is lawful to flie from the wicked which are ready to murther that afterwards more profit may be brought to the godly by our ministery Math. 12. EueÌ„ so Chryst at this time fled or weÌ„t apart from Herode because the time of hys death was not yet come As touching the cause which our Euangelist Mark bringeth the humanity of Chryst is to be considered who knowing the imbecility of his disciples the yrksomnes of continual labour gaue the space and time and space to rest them 32 And hee went by Ship out of the way into a desert place B. He wente out of the way by Shyp ouer the Sea of Galile which is the Sea of Tiberias that is to say the Lake of Genesar as S. Iohn wryteth Luke saith that he went aside into a solitary place nie vnto the City which is called Bethsaida when as notwithstandynge on the other syde of the shore which lay ouer agaynst this city The Lord multiplyed the bread because our Euangelyst wryteth about the end of this chapter that the Lorde commaunded hys Disciples to goe ouer vnto this Citty whyle he sent away the people Wherfore it is necessarye that either Luke Luke speake of the place in the whych the Lord taught before he sent them ouer the Lake or else that the Deserte was called Bethsaida and that it was beyond the Lake But he had not much rest for by by they came to him on foote out of all Cities As concerning the verses .33.34 and 35. Reade the 14. of Mathew beginning at the thirtene verse 36 Let them departe that they may goe into the Countrey round aboute and into the townes and buye them Bread for they haue nothing to eate B. According to the maner of the Hebrewes the Euangelyste hath put in thys word bread for foode or meate For the Euangelist Mathew hath that they may buy them foode For they haue nothing to eate The desyre of this people to heare Chryst is to be noted with the whych the People were so inflamed that they desired the same more then Meate Where the grace of Chryste truelie is felte all things are despysed in comparison of that The Euangelist Luke addeth Because we are in a Deserte place 37 He answered and sayd vnto theÌ„ geue yee them to eate And they said vnto him shall wee goe and buy two hundereth penyworth of Breade and geue them to eate As concerning the exposition of this Verse the 38. and the 39. also reade in the 14. Chapter of S. Mathew beginning at
him because so soone as they see him they salute him yea and his presence doth cease the rage of the Scribes because wheÌ„ they wer asked whereof they disputed they held theyr peace For it followeth 16 And he asked the Scribes what dispute ye among your selues B. The Lord suffered his Disciples here to be not a little confounded because they could not cast out the deuil Notwithstanding he came to them in time least they seming to be ouercome by the Scribes should not only bryng shame and reproch to themselues but also to the Gospell which they preached But theyr owne vnbeliefe was the cause of al the Ignominy whych they suffered Let vs therefore at all times boldly trust in the Lord and he will neuer suffer vs to be confounded For by vnbeliefe the glory of the Father is hyndered As concerning that which followeth vntill ye come to the 20. Verse Reade in the seuentene Chapter of S. Mathew 20 And they broughte him vnto him and when he saw him straight way the Spyrite tare him and hee fell downe vppon the Grounde wallowing C. Heereby we see that the presence of God oftentimes when the time of manifesting his grace is come dothe make the Deuill to rage For althoughe hee seeth that he is not equal with God yet notwithstanding hee seeketh to resiste him asmuch as he can Euery man by experience knoweth what great difficultye there is in ouercomming temptations when he feleth the God the which temptations truly the wicked do not feele Notwithstanding sometimes he doth so raigne that hys kyngdome doth not appeare Let euery man way and consider with himself how long time he hath bene vnder Sathan when he liued in Superstitions The nearer that Chryst commeth the madder is the Deuil a manifest profe wherof we haue in this history Who would not haue sayd seeing the deuill so to rage What profite hast thou in brynging thys thy son This man is commonly a prouocation to the Deuill to make him more mad but we may not iudge by the beginning we must alwayes waighte for the ende For at the firste the Chylde was torne and rente Iohn 2 but after that he was deliuered When Chryst coÌ„mauÌ„ded to fill the vessels with water who woulde not haue sayd that it had ben a ieste as though the Water had bene the better in them but the purpose of the Lord was not yet knowne To the ende therefore the Deuill might hynder the fayth of the Father and moue the people to the hatred of Christ he raged the more behemently and tare the Chylde After the same maner SathaÌ„ pricked Pharao forth to oppresse the People of Israell more and more before theyr departure out of Aegypte and also to brynge them to desperation to make them enuy Moses and Aaron the seruants of God 21 And he asketh his father hovve longe is it ago since this came vnto him And he said of a Chylde A. Chryst demaundeth this question as though he were ignoraunt who knoweth notwithstanding all thynges before they come to passe And he sayde of a Chylde C. If hee had this Disease from his infancye it is certayne that it was not a punishment layed vppon him for any sinne that he had committed but rather the secrete Iudgemente of God It is most certaine truly that euen the very infants so soone as they come forth of the mothers womb are guilty before God but the punishmeÌ„ts of God haue oftentimes secrete causes and that to proue our obedience we cannot more iustely honour God then if we reuerently modestly adore hys iustice when it is hydden from vs we know what Chryst sayde in an other place Neyther the blynd man neither his Parentes haue sinned that he should be born blynd Iohn 9. He denieth blindnes to be a punishment for sin and yet notwithstanding it is certayn that he was not innocent 22 And oftentimes he casteth hym into the fyre and into the water to destroy him but if thou canst do any thynge haue Mercy on vs helpe vs. A. Hereby we may gather that thys Chylde was preserued by the grace of God from a thousand Deathes And further that Sathan can not do what him lysteth For seeing hee is a murtherer from the beginning hee seketh by and by to kill those vppon whome he hath any power But truly the Lorde of Hoste doth restrayne this his cruel tyranny The which wee may euidently so in Iob and in diuers others But if thou canst do any thing C. We do see heere how litle honour he doth attribute vnto Chryste for he thinking him to be some Prophete whose power might be lymitted hee commeth vnto him doubtfully But truly the first Foundation of Fayth is to imbrace the immesurable power of God 23 Iesus sayd vnto him thâ—â— thing if thou canste belieue all thyngs are possible to him that belieueth C. Because the Father of the chyld thought nothing of Chryst more then of a man his false Opinion is corrected For it was necessary that his Faithe should be framed so that it might bee capeable of the grace which hee desiered For this exception of Chryst If thou canst belieue is as much as if he had sayd Thou prayest me to helpe if I can but truly thou shalt finde in me a bottomles well of Vertue if so bee thou bringe with thee a Buckette of Faith bigge inough to draw the same To the ende therefore thou shouldest not doubte but that I can I requyre of thee thy Fayth If thou haste not the which thou demaundest the faulte is in thee not in mee And heere a verye profitable Doctrine may be gathered which shall Generally pertayne to vs all Namely that the cause why we haue not the Fruition of Gods Benefites oftentimes is the weakenesse of our Fayth Oftentimes we complain of God because hee is not present with vs and because wee feele not hys power but such complayntes are Wycked seeing we our selues are the cause All things are possible to him that belieueth There is no doubte but that Chryste taught that the fulnes of goodnes was geuen to him of the Father and that we should hope no lesse to receyue all maner of helpe at hys Hand then at the hands of hys Father as if he had said Onelie Belyeue and thou shalt obtayne So in the Gospell after Mathew he sayth Yf yee haue Faith like a Grayne of Mustard Seede yee shall say to this Mountaine remooue from hence thyther and it shall remoue neither shall any thinge be impossible to you All thynges are sayd to be possyble wyth GOD because hee can gieue and bryng to passe all thynges And all things are sayd to bee possible vnto men when they are capeable of some thinge as waxe can receiue the Seale beyng Impressed in it that which is impossible for the stone and Water do All thinges therefore are possible to him that belieueth that is ther is nothing which the belieuing man can not obtayne at the
to that Iudgement and opinion for the doctrine of the Apostle Paule doth not therefore the lesse appertayne to all men because hee hath dedicated some of his Epistells to certayne Cytties and other some also to men Nay if wee call to mynde the condition of their times we will confesse that this was very well wisely foreseene and done of Luke The Worlde was full of Tyrants which with feare and terrors hindered the course of their Doctrine This gaue sathan and his ministers occasion to disperse abroade the cloudes of errors which might obscure and trouble the pure light And because the common sort of men were not carefull ynough for the keeping of the purity of the Gospell and fewe diligently wayghed what sathan craftely went about and how great daunger there was in such fallacies and subtill snares as euery man excelled others in fayth which was rare and in the excellent gyftes of the spirite so it became him to vse the greater care and dilligence to keepe the Doctrine of Piety all that hee coulde pure and vnspotted from all corruption Such were chosen of God to be as it were preseruers of his woorde and faythfully to leaue and to Dispose vnto their Posterity the heauenly Doctrine which they had in their custody Wherefore to this ende and for this cause Luke dedicateth his Gospell vnto Theophilus 2. Timot. 2 14. and 3.14 that hee mighte take vppon him the faythfull custody of the same The which office Paule also commendeth and enioyneth his Tymotheus B. Also many of the auncient Fathers affirme that the Euangelist Marke writ his Gospell vpon the reporte of Peter and the Euangelist Luke hys Gospells from the mouth of Paule Many thinke that Marke did so whom Peter calleth his sonne Furthermore they say that hee was also a Companion of Paule 1. Pet. 5.13 Colos 4.10 of whom he him selfe speaketh sayinge Aristarchus my Pryson fellow saluteth you and Marke Barnabas systers sonne Last of all they say that hee preached Christe the twelfth yeare after he had suffered his Passion in Aegypt and in Alexandria and that hee interpreted those thinges which Peter preached And heereuppon they are broughte to beleeue that hee sawe the Lord in the flesh and that hee belieued in him and also that hee knewe many of those thinges which hee hath written by his owne sight BV. For whereas some make him only an Abbridger of Mathew that is altogether vntrue For otherwise there shoulde bee onely three Euangelists euen as wee haue shewed in the Argument of the Gospel after Marke But coÌ„cerning Luke it is euident ynough by this Prologue that he receiued those things which he hath written not of Paule who knew not Christe before Stephen was put to death but of thâ—se which had seene with their Eyes from the beginninge those thinges which were done by the Lorde and were some parte of those thinges which they declared But why these two writte their Gospells after Mathew or Mathew after these two when as notwithstandinge the whole three shewe one thing this seemeth to be the more likely cause for that they wrote them in diuers countreys and the same farre distante one from another in so much that the one hadde no hope that the writinges of the other woulde come vnto the Countrey where he was For who neede to doubt but that they which from the beginning knew vnderstoode by Fayth these wonderfull Iests and most wholsome wordes of the Lorde appoynted their Preachers to put the same in writinge leaste any of them shoulde bee forgotten and so by this meanes other Gosples were written to other some The which occasion Sathan by and by takinge thrust in al-also his Euangelistes into the Churches which tooke vpon them to write the sayinges and deedes of the Lorde but mingled wtall their owne dreames and Imaginations Whereby it came to passe as the Nature of man is alwayes wont more to fancy the Imaginations of men the which thinge the delighte it selfe which is alwayes taken of Fables Tales Pageants and such like vaine Fantasies manifestly proueth that many preferring Lyes before the truth forged vnto themselues a sayned Christe And thus a booke concerning the Infancy of our Sauiour was receiued of many with many other gospells and writings not only Apocrifa but also very pernicious with the which the godly Byshops afterwards had no light coÌ„tencion This mischiefe began to take place in Lukes time whereuppon seeinge that neyther the Gospells of Mathewe nor of Marke were in that Region was moued with the loue of truth and sincere Chrystianisme to write the Gospell by which not so much this Theophilus to whom specially he wrote the same as others also omitting trifells might haue the certainty of those thinges concerninge which they were taught Therefore the Euangelist Luke sayth here For so much as many haue taken in hand As they which haue wrytten Gospells in the names of Bartholmew of Andrew of Nicodeme of Mathie of the Nazarites and in the names of many others C. Hee seemeth heere to alleage the cause of his writinge which ought rather to haue stayed him from writing For to write a new which was handeled already of many was a superfluouse labour if so be they had faythfully and truly done their duety But he doth not so much as in one woorde accuse them eyther of deceipte or of negligence or of any other fast therefore in effect his wordes are as much as if hee should say that hee will do that which is already done To this we auÌ„swere That although hee spareth others which had written before yet notwithstanding he doth not altogether allow their labor Hee doth not expresly say they had written of doubtfull thinges but challenging vnto him selfe the certainty of matters modestly derogateth from them sure and vndoubted credit If any man obiect and say that it rather became him sharply to inueygh if so bee they disceyued Wee aunswere agayne that it might bee that their offence was not great which was rather committed of rashe zeale than of maliciouse wickednesse and that therefore there was no cause why hee should vehemently reproue them And it is likely that they were onely certayne enterances and profers which beinge at the time not greatly hurtfull had afterwarde done more harme to the fayth if so be they had not bene prouided for in tyme. Moreouer it is profitable to noate that God which prouided this remedy by Luke for superfluouse writings by his wonderfull counsayle broughte to passe that others beinge by publique consent reiected these only might haue credit in whom his reuerend maiesty perfectly shyned Whereby their madnesse is lesse tollerable which do now set forth vnto the whole Worlde wicked and vngodly fables vnder the name of Nicodemus or of any other To set forth in order E. He vseth this phrase of speach because som others had set forth certayne thinges vnperfectly gleaninge heere and there and not prosecutinge any thinge at the full Yea the
was come to a straunge Nation But they which so say do not well vnderstande the Prophesie of Iacob Ge. 49.10 where the commynge of the Messias is not simpely promysed when the Iewes should be depriued of the Scepter but wheÌ„ the same was taken away from the Tribe of Iuda Howbeit this was not the meanings of the holy Patriarke that the Trybe of Iuda should be spoyled of his Scepter before Chryste came but that the regiment of the People should bee stable in the same vntill Chryste that in hys person the coÌ„tinuance of the same should at the last be permaneÌ„t And although at what time the Machabeis floryshed the Trybe of Iuda had no prehemineÌ„ce amonge the rest and shortely after the last Captayne Iohn of the same Nation or Trybe was slayne Yet notwithstanding the Regiment and Rule was not quyte extinguished because there remayned as yet a chosen Counsayle of the Family and Posterity of Dauid to whome belonged the chiefe authority and it continued vntil the comming of Herode who by the wycked slaughter of the Iudges reuenged the punishment layed vppon him because hee being condempned of Murther was constrayned to choose exile and banishmeÌ„t then to suffer Death Therefore the Raigne of Herode dyd not breake the Scepter of the Tribe of Iuda because hee was a straunger but because by his Robbery and cruelty all the dignity which remayned in that Tribe was abolished And although the Kyngly dignity was decayed longe before and the Regiment by litle and litle almost quight gone yet notwithstanding that decay is not repugnant with the Prophesie of Iacob For God had promysed two things which might seeme coÌ„trary one to the other namely that the seate of Dauid should be euerlasting and that after it was decayed he would repayre the same agayne that the power of the kingdome should be euerlastinge and yet notwtstanding a braunch should come out of the deade stocke of Isay Both which must needes be fulfilled Therefore GOD suffered the Rule which he had erected in the Tribe of Iuda to decay for a time to the ende the people mighte the more earnestly hope and looke for the Kyngdome of Christe And when as by the losse of a Counsayler the hope of the faythfull was as it were cleane cut of the Lord sodaynely shyned And nowe this appertayneth to the order of the Hystory when the tyme of the thinge done is noted but not without cause the myserable condition of that time was therewithall noted vnder the name of the King to the ende that Iewes might know that they must now haue respect vnto the Messias if so bee they woulde faithfully imbrace Gods couenante Iohn 1.15.3.18 A certayne Priest named Zacharias R. Luke going about to describe the Natiuity of Christe because Iohn the Baptist his forerunner was to bee sente before him to testefie to Israell that hee was the promysed Messias therefore firste of all hee describeth the conception and Byrthe of Iohn And because a witnesse hath no credit specially in matters of greate waight except hee bee very honest of good Fame Therefore first of all Iohn is described by the honesty of his Stocke and Parents and by the myracles by which not so much his natitiuity was adorned as the authority of his testimony whych hee should gieue concerninge Christe was commended Of the course of Abia C. It is euident by the sacred Scriptures 1. Cor. 24 that the Kinreds of the Priestes were described of Dauid by certayne degreese In that which matter Dauid did nothing against the commaundement of the law God had geuen the Priesthoode to Aaron and to his sonnes the rest of the Leuites hee had appoynted to lesser offices In this thinge Dauid made no alteration but his purpose was partly to prouide that there mighte bee no tumult amonge the multitude and partly also to cut of Ambition withall to bringe to passe that a fewe might not drawe vnto them the whole office and the greater parte sit Idell at home And in that distribution Abia the sonne of Eliazar had the eight place Zacharias therefore was of the Priestly stocke of the Posterity of Eleazar who succeded his Father in the Office of the high Prieste And his Wyfe was of the Daughters of Aaron R. Luke seemeth to make mencion hereof to shew that Zachary tooke not a Wyfe of any other Trybe as many other did which was against the lawe of God C. Moreouer for honors sake Luke maketh mencion of the stocke of Elyzabeth For it was lawful for Zacharias to marry the Daughter of any coÌ„mon Leuite It appeareth therefore by hys Parentes one eyther side that hee was in his order no coÌ„temned person But how Elizabeth being of the daughters of Aaron coulde be the Cosine of Mary we will shew in the 36. verse of this Chapter And her name was Elizabeth That is to say The rest of my God This signification did very well belong and agree to this Woman seeing that of her hee was borne which preached the euerlastinge and blessed Rest whych was to come by Christe And Zacharias is asmuch to say as mindefull of God 6. They were both righteous before God and walked in all the lawes and ordinances of the Lord that no man coulde finde fault with them They vvere both righteous before God C. Luke geueth notable testimony to the Father mother of Iohn not onely that they lyued holy and vnblameable before men but iustly also before God And briefly he sheweth what righteousnes this was when he sayth that they walked in the precepts of the Lord. Both are diligently to be noted For although Zachary Elyzabeth are praised to this ende that we might knowe that the Candell which shyned before the sonne of God came not oute of an obscure house but rather out of a noble and holy stocke notwithstandinge vnder their example the rule of Godly and vpright lyuinge is withall set forth vnto vs. â—e firiste 〈◊〉 to a â—â—ly lyfe This therefore is the first thinge which wee must obserue in orderinge of our lyfe namely that we endeuour our selues to make our selues acceptable before God â—d reâ—reth a â—e Conâ—nce For we know that hee specicially requyreth a pure heart and sincere Conscience Therefore hee shall begin at the wronge ende which omitting the integrity of the heart followeth onely an outwarde shewe of lyfe to fulfill the Lawe Workes vvithout a sincere heart are not acceptable to God For we must remeÌ„ber that God to whom we are coÌ„mauÌ„ded to haue respecte doth not beholde the outward shew of workes but specially the hearte Secondly wee must imbrace obedience that is to say The secoÌ„d step to godlines no man must frame to himselfe a newe forme of obedience at his owne pleasure without the worde of God but they must suffer them selues to be gouerned by him For this definition is not to be neglected that they are iust which frame their Lyfe accordinge to
abstayning also from all outward apparance of euell 7. And they had no Chylde because that Elizabeth vvas barren and they both vvere nowe vvell strooken in Age. And they hadde no Chylde BV. The Euangelist prosecuteth his narration vntill hee come to the conception of Iohn the Baptist C. And it came to passe by the singuler purpose of God that Iohn was begotten not after the common and vsual order of Nature The same also came to passe in Isaac in whom God had determined to shewe forth a rare and notable example of his Grace Elizabeth was barreine all the florishinge tyme of her youth the which tyme being past Ge. 17.10 and 21.2 Age maketh fruitefull Women barrayne Therefore in two lettes there appeareth a double myracle of the power of God and that to this ende that the Lorde as it were by his stretched out Arme from Heauen myghte declare that the Prophet was sente from him Hee was Borne a Mortall man of earthly Parents but a supernaturall meane doth no lesse cōmende him than if hee were fallen from Heauen Because that Elizabeth was barren E. Barrennesse was very reprochfull amonge the Iewes as Elizabeth her selfe testifieth when shee sayth Luke 1.25 Thus hath the Lord delt wyth me in the dayes vvherein hee looked on me to take from me my rebuke from amonge men So Moises speaketh of Abraham and Sara sayinge Ge. 18.11 Nowe Abraham and Sarah vvere olde and striken in age 8. And it came to passe vvhen Zacharie executed the Priests office before God as his course came And it came to passe A. Now he beginneth to shewe how Iohn was promised to Zacharias himselfe namely when hee was executinge the office of the Priest Before God That is to saye when hee entered into that parte of the Temple which is called Holy the which was rightouer against the Sanctum Sanctorum in the which was the Arke of the Lord vpon the which hee appeared Leui. 16.18 for the which cause the Arke sometime beareth the name of God him selfe as in this place and oftentimes also in the olde Testament These thinges hee declareth in the verse followinge saying 9. Accordinge to the custome of the Priests office his lot was to burne Incence when hee went into the Temple of the Lord. Accordinge to the Custome of the Priestes offyce C. The Lawe commaunded to burne Perfume twyse a day that is to say in the Morninge in the Eueninge And whereas the Priestes did serue by turne that was so appoynted by Dauid as we shewed before Therefore that which is spoken here of burning Incence the Law of God expresly cōmaunded For thus it is wrytten in the Lawe Thou shalte make an Aulter for sweete Perfume of Shittim Woode thou shalt make it Exo. 3.1.7 And in the seuenth verse following it is sayd And Aaron shall burne thereon sweete Incence euery morning Exo. 40.26 whē hee dresseth the Lampes thereof shal he burne it C. But whatsoeuer was more it was added by Dauid Howbeit that which he appoynted was not disagreing from the Lawe For he only shewed the way howe euery one might disdischarge that office which was inioyned him When hee wente into the Temple of the Lorde C. By this worde Temple is ment the holy place The which is therefore to be noted because sometime this woorde Temple comprehendeth the Churchyarde But Zacharie is sayd to go into the Temple whether it was lawfull for none to goe but the Priests only Therefore Luke saith that the People stoode a farre of betwene whom and the Aulter vppon which they burnte Incence there was a great distaunce because in the midest there was an Aulvpon which they offered burnte sacrifice And it is to bee noated that Luke sayth Before God For so often as the Prieste entered into the holy place The priest a mediator betvvene God and the People hee came as it were into the presence of God that he might bee a Mediator betwene God and the people For God woulde haue this knowne vnto his People that no man had accesse vnto Heauen but by the mediation of the Prieste yea and that so longe as men liue vpon the Earth they come not vnto the heauenly Throane but in the person of a Mediator Therefore seeing there were many Priestes it was not cōuenient that two of them at once should execute the office of Intercession for the people but they were therefore appointed tournes that one alone might enter into the sanctuary and that so there mighte bee but one Prieste at once Insence the vse thereof in the lavve And to this ende pertayned the burninge of Incence that the faythfull mighte bee admonished that smell of their prayers did not asscende into Heauen but by the sacrifice of Mediator But how these Fygures are applyed to vs reade the nynthe Chapter of the Epistell to the Hebrues 10. And the whole multitude of the people were without in praier while the Incence was burning And the whole multitude C. The multitude was not in the holy place when the high Priest entered into the same at that time when Insence was burnte euen as Moses wryteth Leui. 16.17 There shall bee no man in the Tabernacle of the Congregation when the highe Prieste goeth in to make an attonement for him selfe and for the People But the multitude aboade without in the Courte or Yarde the expresse forme whereof and of the holy place with the Aulters for Incence burnt Sacrifices is to be seene in those bybles which Robert Stephanus hath prynted in the sixt Chapter of the thirde Booke of Kinges 11. And there appeared vnto him an Angell of the Lorde standing on the right side of the aulter of Incence 12. And when Zacharias sawe him he was troubled and feare came vpon him And when Zacharias sawe him C. Although GOD doth not therefore appeare vnto his seruauntes to terrefie them Feare is very necessary yet notwithstandinge it is profitable and very necessary that they should be made a fearde that they being confounded in them selues may learne to geue the due honor vnto God And Luke doth not only shew that Zacharias was a fearde but also addeth And feare came vpon him Where by hee gieueth vs to vnderstande that hee was so afearde that hee was ouercome therewith And the feare which commeth vpon men at the presence of God doth not onely bringe them to reuerence but also humbleth the pride of the fleshe which is so peruerse that men will neuer submitte themselues vnto God except they be violently constrayned thereunto Whereby also we gather the mē neuer flatter thēselues wax proude but when God is absent that is to saye when they wythdrawe themselues from his presence sighte For if so bee they did beholde God as a Iudge they could not but presently be a fearde And if this happened to Zacharias at the sight of the Angell to whom the prayse of ryghteousnesse is geuen the which Angell is
but a spark of the deuine light What shal become of vs miserable men if so be the Maiesty of God appeare vnto vs at the full Thus wee are taught by the example of the holy Fathers that none haue the feelinge of Gods presence but they which feare and tremble at the sight of him and that they are very blockishe and dull which carelesly neglecte his voyce Let men therfore ceasse to stand in their owne conceipte and let them humble them selues before God 13. But the Angell sayd vnto hym feare not Zacharie for thy prayer is hearde and thy wyfe Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn But the Angell sayde vnto hym C. God doth manifest his glory vnto the electe that they mighte not bee swallowed vp with feare and tremblinge but onely that they forsakinge the vayne truste in themselues may with humility beholde God hym selfe Zacharias is amazed and abashed wyth feare and yet he is not destroyed therewith For God did moderate his deiection that hee might bee cast downe so farre as was profitable for him Therefore so soone as God hath beaten downe the pryde of the fleshe in hys faythfull hee lyfteth them vp by reachinge vnto them his hande But he dealeth otherwyse with the Reprobate For so often as they are brought before the tribunall seate of God they are ouerwhelmed wyth desperation And this God gieueth vnto them as a iust rewarde for their vayne delightes by which they gieue ouer them selues to sinne Wherefore wee must imbrace this consolation by which the Angell comforteth Zacharias namely that we must not feare when God is fauorable vnto vs. For they do much deceiue themselues who to inioye Peace hyde themselues from the Face of God when as wee must seeke peace in him For thy prayer is heade C. Zacharias mighte seeme to haue done amisse and contrary to his duety if he entering into the Sanctuary in the name of the whole Multitude prayed as a priuate man to haue a Childe For the Priests Offyce was takinge vpon him a publique person as forgettinge him selfe to pray for the coÌ„mon wealth of the Church Yf so bee we say that there was no absurdity in this that Zacharias hauing finished the speciall part of prayer thought next of all pryuately vpon himselfe the solution shal not be much amisse B. For the high Priest when hee entered into the Tabernacle is sayd to pray for himselfe Leui 16 17. for his family and for the whole Congregation C. But it is scarse lykely that Zacharias prayed then to haue a sonne for the obtayning whereof he had no hope by reason that his Wyfe was well stricken in age Neyther can we gather by the words of the Aungell any certayne moment of tyme. Wherefore we simplely vnderstande it that his prayer was heard at the last which longe before he had made vnto the Lorde B. For the Saynts without any offence vnto God may pray for the obtayninge of a chylde and for other externall benefites if so be they haue this first in their mynde Hallowed be thy name Mat. 6.9 Thy Kyngdome come Thy will be done And whereas the Fathers so earnestly desired Chyldren Chryste was the cause thereof who as yet was not exhybited vnto the Worlde whom euery man desiered to come of his Seede Exod. 23.26 Deu. 7.13 Howbeit we and they haue all one cause for that we counte the Procreation of Children the blessing of God Seeing therefore Chyldren are a testimony of Gods blessing it followeth that we may craue them at the hands of God vpon the foresayde condition And thou shalt call his name Iohn God was wonte in olde time to gieue names vnto those whom he chose to do great thinges agreeinge to the same as wee may see in Abraham in Sarai and in Iacob So our Lorde had the name of Iesus geuen vnto him and he himselfe afterward chaunged the names of the more speciall Apostells Herevpon also Iohn had his name geuen vnto him of God before hee was Borne Iohn 1.42 Mar. 3.17 whose office was to preach Christ presente vnto the Worlde and to poynte him out with the Finger Hys Office was to bee a Preacher of Grace and Mercy and therefore he receyued his name of Grace For him whom wee call Iohn the Hebrewes call Iohanan of the Hebrew verbe which signifieth to gratefie to endue to geue freely Therefore Iohanan or Iohn signifieth gratious and accepted who in deede was most acceptable whom in deede God had chosen to so notable an office of the Gospell with so great myracles But rather he was called gratiouse accepted because hee was a Preacher of the grace of God by Christe C. Therefore not only the grace with the which God did specially end we him is commended in this name but that grace also which his office was to bringe vnto all men In lyke manner whereas God gaue vnto him a name before he should be borne it was as it were a seale of the promise As if hee shoulde say To the ende thou mayest know that it shall not bee in vayne which I tell thee thou shalt call thy Sonnes name Iohn Euen when God promysed deliueraunce vnto the People by Moses hee addeth This shal be a token vnto thee that I haue sent thee â—o 3.12 After that thou hast brought the People out of the Lande of Aâ—gypte yee shall serue God vpon this Mountayne C. The force therefore and waighte of the name of the sonne of Zacharias amplifieth the time because God imprinteth in him a token of his Grace before he is borne 14. And thou shalt haue Ioy gladnesse and many shall reioyce at his byrth And thou shalt haue ioy C. In that the Angell promyseth Ioy hee sheweth that the same shal be not onely for the Childe but for some greater matter For an olde graue man is not Ioyfull and glade for a tryfell Wee are all glad for receiuinge children but afterwarde cares aryse especially when they doe degenerate are not according to our mynde Here is no such thinge For the Angell sheweth that the sonne of Zacharias shal be such a one as hee durste not aske for And many shal reioyce at his birth C. The Angell goeth farther shewing that the same shall not bee a domesticall Ioye for the Parentes to haue alone but belonging to strangers also to whom the Fruite of the Natiuity shall come Therefore the wordes of the Angell are as much as if he had sayd that a sonne should be borne not to Zacharias onely but also to bee a Teacher and a Prophet to all the People B. Whereupon his Father afterward did Prophesie of him thus And thou Chylde shalt bee called the Prophet of the hyghest for thou shalt goe before the Face of the Lord to prepare his wayes C. Papists haue abused this place to bring in the Prophane maner of celebrating the byrth of Iohn But to omit their magical practises in hallowinge that
day it shall bee sufficient for vs briefly to shewe that the wordes of the Angell are falsely wrested of them to a yearely reioyseinge of a byrth day seeing the Angell simply commendeth the Ioy which shoulde come to all the Godly by the fruite of his Doctrine For they reioyced that a prophet was borne vnto them by whose mynistery they were brought into hope of saluation B. Therefore when wee see that Iohn was so great and notable a Seruant of God we haue also great cause to reioyce that such a Preacher is sent vnto vs which in some part should premonstrate Christe vnto vs. For howsoeuer hee serued his age and time yet notwithstanding hee speaketh still vnto vs and that notable Sermon Beholde the Lambe of God is directed vnto vs. 15. For hee shal be great in the sight of the Lord and shall neyther drinke Wyne nor stronge Drynke and hee shal be filled with the holy Ghoste euen from his Mothers Wombe For hee shal be great C. The Angell confirmeth that which he had spoken concerning Ioy because Iohn was appointed to a greate and wonderfull calling In the sight of the Lorde Z. Here now the third time he sayth In the sight of the Lord but not all in one sence Here in this place In the sight of the Lord signifieth in the businesse and worke of the Lord. C. For here the vertues in the which he excelled are not so much commended as the greatnesse and excellency of the offyce is extolled Euen as Christe when he affyrmeth him to be the most excellent among Womens Children hee hath not respect so much to the holynesse of Life as to the Mynistery Math. 11.11 And hee shall neither drinke Wine nor strong Drinke C. The purpose of Luke was not to repose the greatnesse of Iohn in the abstinency of Wyne and strong Drinke onely his intent was to shew that he should haue some speciall gifte disagreeinge from the common life of men not that this of it selfe simply is so great a matter for wicked men are founde to abstayne but the Lord ment by this euident signe Abstinencie of Iohn to geue a badge vnto his seruaunt whereby the world might knowe him to bee a perpetuall Nazarite The Priests also abstayned from Wyne and strong Drinke when their turne came to serue in the Temple Leui â—0 9 The same abstinency was prescribed to the Nazarites vntill such time as their vowe was at an ende Num 6.3 The Rechabites also abstayned for euer Ieâ—e 356 because it was so commaunded them of their Father But God shewed by a notable token that Iohn was dedicated a Nazarite vnto him during his lyfe Iudg. 13 euen as wee reade also of Samson B. Moreouer it was meete that Iohn should excell all the Prophetes which were before him in deuine preachinge beside this that hee was specially appoynted a Prophet to the Iewishe Nation Wherefore it was meete that he shoulde wante nothinge of the most excellente holinesse euen in externall things that there myghte bee no occasion taken at him to reiecte the Gospell which hee should preache Howbeit this serued not the Reprobate For when they saw that he farre excelled all that went before him Math. 1â— they sayd notwithstandinge hee had a Deuell C. Moreouer we may not vnder the pretence of this place faine a worship of God in abstaininge from Wyne as doe the apishe Papistes who imitate the Fathers in euery thinge Only let euery one imbrace temperancie Let them which feele harme by drinking of Wine willingly abstayne from the drinking of the same and let them which want wine be content to misse the same And he shal be filled with the holy Ghoste C. By these words nothing els is noted but that there shall appeare such a towardnes in Iohn which shall shew the hope of his greatnes to come And wee speake not of such towardnesse as is in Prophane men but with such as agreeth with the excellencie of the Office Therefore the sence and meaning is this The power and Grace of the spirite shall not onely then shew it selfe when he shall begin his Office but he shall excell in gyfts of the spirite so soone as hee commeth oute of his Mothers wombe which as certayne tokens shal testefie what he shal be For from his Mothers Wombe is as much to say as from his first infancie We coÌ„fesse that the power of the spirite wrought in Iohn when hee was as yet included in his mothers Wombe but the Angell hath here a farder meaning namely that Iohn being yet an Infante should be openly discouered with singuler coÌ„mendation of the grace of God Therefore there were two signes namely the externall signe which was the abstineÌ„ce of Wyne and strong drinke and in the inwarde signe which was excellente gyftes There is no neede that wee shoulde here subtilly dispute or rather tryfell and spende the time in vayne concerning the fulnesse of the spirite because the Scripture by this name meaneth nothinge els but the great abundance of the gyftes of the holy Ghoste â—n 1.16 â—or 12.11 â—e 4.7 We knowe that the spirite was geuen aboue measure to Christe alone that we all might receiue of his fulnesse but to others it is geueÌ„ by measure But they which are indued with such plenty of grace that the common sorte of men haue no such measure are sayd to bee full of the Spirite Moreouer as the plentifull power of the Spirite was the extraordinary gyfte of God in Iohn so wee must note that the spirite is not geuen by and by to all men from their Childhoode but when it seemeth good vnto God Iohn bare a badge froÌ„ his mothers wombe of the grace to come Saule all the while that hee was a Keeper of beastes had no maner of kingly shewe in him but being chosen at the length to be king he was sodainely chosen into a newe man Therefore let vs learne by this Type that there is the free operation of the spirite in men from the first Infancie vnto extreame olde age 16. And many of the Chyldren of Israel shal he turne to their Lord God And many of the children of Israel BV. At that time in the which Iohn liued among men true Religion among the Iewes lay so defiled and corrupted with Pharasaical traditions and with an innumerable sorte of other impieties in somuch that there appered no shewe of that Religion which the Patriarkes imbraced and the Prophets preached Math. 10 1â— Iohn therefore came to reforme true Religion as our Sauiour Christe also testefieth by the seuere exposition of the lawe and by feareful threatnings of grieuous punishments reuoking the Iewes from wicked Hypocrisie to followe true repentaunce Now sayth he is the Axe layed vnto the Roote of the Trees Math. 3.10 euery Tree therefore which bringeth not foorthe good fruite is hewen down and cast into the fier He inuiteth the Pharises and Saduces to repeÌ„tance vpon paine of
the name of Temple he vnderstandeth the holy place being but a parte of the temple C. Where was the Aulter of perfume From hence when the Priests had done their seruice they were wont to come into the Yarde of the Temple where they did blesse the people 22. And when he came out he could not speake vnto them and they perceyued that he had seene a Vision in the Temple For hee beckened vnto them and remayned speachlesse C. Zacharias being come out of the Holy place declared hym selfe by his Iesture and by signes to be dumbe It is also very likely that there were signes of feare to be seene in his Countenance Hereby they gather that God had appeared vnto him There appeared sildome or neuer any visions but the People remembred that their forefathers in olde time had seene many visions Wherefore they doe not without cause thus Iudge by manifest signes For it came not to passe by man that hee should be sodaynly dumbe without any dissease and after his longer â—ariance then hee was wonte to come out of the Temple amazed and a fearde So that God by certayne Miracles kept the people as yet in the obedience of his worde as by that coÌ„cerning the Poole Iohn 5.2 the Water whereof was styrred by the Angell But Prophets were very geason for the Lords will was to depriue the people of them that they might the more earnestly desier Christe For the People were all most desperate because they wer oppressed with cruell bondage and their religion was wonderfully corrupted as wee haue sayde The which was tolde by the Prophet sayinge Remember the Lawe of my seruaunt Moyses c. And why so he sheweth the reason Beholde I send you my seruaunt Elias c. Mala. 4 4. Hee meaneth therefore that the people shal be spoyled for a time of their Prophtes that they might with the greater desier wayte for the coÌ„ming of Christe Therefore the people coniectured not that Zacharias had seene a Vision because the same happened oftentymes but because signes appeared in him because hee taried longer in the Temple than hee was wonte 23. And it came to passe that assone as the dayes of his office were out he departed into his owne house A. Hereby it appeareth that the Priests abstayned from their Houses when they executed their Offyces as their turne came to the ende they might bee wholly addicted to the worship of God And to this ende there were Sollers or Chambers adioyned to the Temple Howbeit we doe not reade that the Lord coÌ„maunded this at any time The coÌ„maunded this at any time Leui. 10.9 The commaundement of the Lawe was that they should abstayne from wyne froÌ„ strong drinke and from carnall Copulation when their turne came to do seruice But it is likely that many Pryests did not so reuerently discharge their duty neyther kepte that commaundement whereupon it came to passe that they had their abydinge places in the Temple least they might be moued with the intising allurements of their wyues Here vpon when the Temple was builded there were certain lodgings or Priests Chambers erected which Solomon prouided for the easemeÌ„t of the Priests that they might be helps vnto the Law of God to the pure discharging of the sacred worship C. Moreouer seeinge the order of their life was to be chaunged it was profitable for them not to depart from the Temple that the very sight of the place might moue them to imbrace that purity which the Lorde had prescribed It was profitable also to haue all matter of sufferance and indulgence cut of to the ende they might haue the more leasure to do their duety The Papistes at this day by this pretence defende their cruell Law coÌ„cerning singlenesse of Lyfe For thus they reason Seeinge the Priests in olde tyme were commaunded to abstayne from their Wyues at what tyme they attended vpon the seruice of God there is good cause why perpetual continencie should be required of the Priestes now who sacrifice not by turne but euery day specially seeinge the dignity of the worship is far more excellent than vnder the Lawe But they should also shewe vnto vs why they abstayne not from Wyne stronge drynke For it is not meete to make a seperation of those commaundementes which God hath enioyned the the one halfe may be obserued and the other neglected The lying with their Wyues is not so straytely forbydden as the drynking of Wyne If so bee the Pope vnder the Pretence of the Lawe inioyneth singlenes of Lyfe vnto his Shauelinges why doth hee geeue them lyberty to drynke Wyne Eze. 44 1â— whych wyth the lyke playne woordes is forbydden to the Priestes of olde tyme. Yea according to this reason all the sacrificeing or Masse Priestes must be shut vp in some Church Chambers there to leade their lyues without the company of Women and People Thus wee euidently see that they doe wyckedly pretende the Law of God from the which they wholy swarue Notwithstanding the full solution standeth vpon the difference of the Law the Gospell The high Prieste stoode in the presence of God to offer Sacrifice for the sinnes of the people that hee might be as it were a Mediator betwene God man It became him to whom this office was commtted to haue somewhat whereby hee might be exempted from the common order of men and mighte bee knowne to bee a figure of the true Mediator To this ende belonged the holy Garmentes and the anoyntinge At this day wee haue no such thing in the publique Ministers and Pastors of the Church We speake of those Mynisters which Christe ordayneth to feede his flocke and not of those whom the Pope maketh rather Butchers then Sacrificers to offer vp Christe Wherefore let vs geue heede vnto the mynde of the holy Ghoste which pronouÌ„ceth Wedlocke to bee honorable amonge all men 24. And after those dayes his Wyfe Elizabeth conceyued and hyd her selfe fiue monethes sayinge Gods promises are certaine And after these dayes R. Behold heere the fruite and power of the worde of GOD. A wonderfull Sonne was promised to Zacharias by the worde of God the which promise although Zacharias in the beginning receiued not by Fayth yet notwithstandinge the Lord is so faithfull and Iust that hee fulfilleth that which h e hath promysed and bringeth to passe that the wyfe of Zacharias although Shee were as well by Nature as by Olde age vnmeete to conceiue conceiueth her promised Son And hyd her selfe fiue monethes C. This seemeth very absurde as though she were ashamed of Gods blessinge Some thinke that the matter being as yet doubtfull she durst not come forth abroade least she should be a iesting stocke if so bee that opinion should be frustrate which shee had conceiued But wee must rather Iudge that she was so perswaded of the promise made that shee feared not the fulfilling of the same For when shee sawe the great plague layed vpon her Husbande for
some great notable thing in time to come in the Infant For the Lords will was to make him exellent famous by rare miracles euen from his mothers wombe leaste afterwarde hee shoulde come forth as one obscure of the common sorte of men to execute the Office of a Prophet R. First of all shee now declareth the most euident Maiesty of the truthe of Gods Promises For the Angell had promised to ZACHARIAS Thy Wyfe Elizabeth shall bringe forth a sonne and thou shalte call his Name Iohn verse 13. And she brought forth a sonne By which example let vs coÌ„firme our faith and if we haue any worde of Gods promise let vs not thinke that any thinge can be of such force that it can oppresse and extinguishe the truth of the same 58. And her neyghbours and her Cosines heard how the Lord had shewed greate mercy vpon her and they reioysed with her And the neyghbour heard C. They knewe this before but although wee knowe the worke of God yet notwythstanding in the perfection of the same wee are touched with more Affection Therefore there was then greater reioysinge and as it were the fulnesse of Ioy. How the Lorde had shewed great mercy C. It may be doubted whether these men Iudged the greate mercy of GOD by the onely blessinge of geuinge a Sonne or by that which they hearde firste howe that an Aungel appeared to Zacharias which promised to him a Sonne This in deede was no small Benefite of God that a Barrayne Woman well strycken in yeares brought forth a sonne contrary to the order of Nature Therefore it may bee that for this cause only they extolled the greatnesse of Gods goodnesse And they reioysed with her E. This thinge by reporte was caried to those that dwelte rounde aboute who as they were before sorye for ELIZABETHES Barraynesse so they reioysed that nowe by the great Mercy of GOD the Barrayne had conceyued and brought forth a man Chylde Rom. 12.15 B. Thus Loue is woont to reioyce wyth those that reioyce as teacheth the Apostell Paule 59. And it came to passe that on the eyghte day they came to circumcise the childe called his name Zacharias after the name of his Father And it came to passe that on the 8. day R. It is written in the Booke of Moses This is my Couenant which yee shall keepe betwene mee you and thy Seede after thee Let euery man Chylde amonge you be circumcised That is Gen. 17.5 yee shall circumcyse the foreskin of your flesh and it shal be a signe of the Couenaunt betwene mee and you And euery man childe of eyght dayes olde amonge you shal be Circumcysed Also it is sayd Verse 4 But the vncircumcised man childe in whose fleshe the foreskin is not circumcised eueÌ„ that person shal be cut of from his people bycause he hath broken my couenaÌ„t And in an other place Leuit. 12 3. And the eight day the foreskin of the Childes flesh shal be circumcised Seeinge the Lord chose Abraham that hee mighte not onely in his Posterity set vp his Kingdome and worship in the Land of Chanaan but also that hee might cause Christe to come of his Seede in whom all Nations might obtayne the blessinge hee commaunded this circumcision by which as by a publique seale hee might testefie and declare the Couenaunte made with Abraham with his Seede and might confirme the saith of euery one which was circuÌ„cised according to the deuine institucion as that the Couenant of God doth also apertaine vnto them and bringeth saluation vnto them And when Iohn was borne the law of Moses stoode in effect and there was neuer any time more neere in that which Christ should bee borne which was promised to the seede of Abraham neyther was there any other which shoulde geeue more euident testimonies concerninge Christe concerning his assention into Heauen and concerning the sending of the holy Ghoste after he was glorified than IOHN Therefore none ought more Iustly and necessarily to be Circumcised than Iohn C. So that the neyghbours and Kinsfolkes of Elizabeth came together the eighte day for duety and humanities sake accordinge to custome But God vseth this occasion that hee might make them Witnesses and beholders of his power and glory And there is no doubt but that the greater part came together to here talke concerning this straunge wonderfull byrth They did accounte it a myracle to see an olde and Barrayne woman so sodenly to be with Childe now when the Childe was borne this admiration was renewed increased C. Furthermore hereby we gather that although they did circumcise their Infants at home yet that they were not wonte to doe the same without a company and assembly of men and that for good consideration â—acrameÌ„ts â—ught not â—cretly to â—ee miniâ—ered â—ough in â—e house â—mtime For seeing it was a coÌ„mon Sacrament of the Church it ought not bee ministred secretly R Yea at this day the Iewes come together into the synagoge when they circumcise their Infants Bu. And beholde here how the Parents without contradiction obay the Lords ordinance although they knewe that the Chylde was beloued acceptable with the Lord and replenished wyth the holy Ghoste Therefore wee ought not to neglect the Sacraments although we know that we wante not those things which are signified by Sacraments And they called him after the name of his Father Zacharias C. Wee knowe that in beginning names were geuen vnto men either as occasion serued or els by Propheticall motion to note the secrete worke of God but afterwardes in longe processe of time when there was greater Plentye of names so that well new names coulde not dayly bee deuised they holdinge themselues contented with their olde approued names called their posteritity by the Names of their Auncetors Thus the Father gaue name vnto the Sonne or ells tooke the same from others and this Custome was almoste taken for a Lawe So before Iohns father there were many whose names were Zacharias And it may be that this Zacharias came of the Sonne of Barrachias Therefore because such a Custome had continued among them these men seeke to retayne the same in naminge the Infant Names the custoÌ„e thereof But as there is no Religion in Names so no man of sounde Iudgement will deny but that the faithfull haue herein their Godly choyse that they may gieue to their Children such names as may serue them in stede of Doctrine and of Admonition also that they may rather take them of the holy Fathers that they may prouoke their children to be followers of them then of Prophane men 60. And his mother aunswered and sayd Not so but hee shall be called Iohn Not so C. It is vncertayne whether Elyzabeth spake this as taught from HeaueÌ„ or no. Howbeit it is likely that when Zacharias sawe that hee was punished for his slownes in beleuinge tolde his Wyfe by wrytinge that which the Aungell
had commaunded concerning his name Otherwise he had not obayed the cōmaundement of God But hee shal be called Iohn C. Why God gaue this name vnto Iohn the Baptiste wee haue declared before verse 13. Bu. We haue also an example of faithful obedience in the Parents of Iohn in that they obayed the cōmaundement of the Angell receyued not counsailes aduice of their kinsfolkes who not knowing the coūsaile of God thought it best to retayne the approued Custome But custome ought alwayes to gieue place vnto the truth though it be neuer so exellent 61. And they sayd vnto her There is none in thy Kynred that is Named wyth this Name B. This must be vnderstoode of such as were presently aliue or at least of those which were not longe before disseassed For amonge his auncetors many were called by the name of Iohn as he which was Priest when the Temple was builded by Salomon the King And it agreed very wel that looke what name the Priest had vnder the Typical Salomon the same the Priest of the true Salomon shoulde haue For this our Iohn now that the kingdome of Christe began and the building of the spirituall Temple being settinge vp had the office of the more true Priesthoode teaching the people the most wholesome knowledge C. And wee see the custome is taken for a sufficient testimony It was sufficient for them to alleage the Auncient maner and custome the which is geuen to all men almost by Nature Custome vvithout the truth is vayne But what other thinge is custome oftentimes then meere corruption That therefore which is builded vppon Custome alone is infirme and vaine 62. And they made Sygnes vnto his father how he would haue him called A. To make an ende of the contencion the Kinsfolkes seeke to be certefied by makinge Sygnes vnto Zacharias by what Name hee would haue the Childe called who was before instructed of the same by the Angell 63. And hee asked for wrighting tables and wroate sayinge his name is Iohn And they marueiled all B. Hee meaneth waxen Tables in the which in olde time they were wonte to write BV. That which his Tongue coulde not doe hee doth by his hande and by wrtinge requiring Tables by signes and beckes and not by voice E. For when the Mother and Kynsfolkes coulde not agree the Fathers authority was requisite to ende the cōtencion But hee had not as yet the vse of his Tongue when hee stoode in moste neede of the same Therefore when by signes it was demaunded of him what name hee woulde haue geeuen to hys Sonne hee vnderstanding the matter required his writinge Tables that by dumbe Letters hee mighte vtter that which by voyce hee coulde not And when the Tables were broughte vnto him hee wroate thus His name is Iohn Geuinge them to vnderstande that this name was geuen vnto him by the Angell before hee was conceiued Sayinge his name is Iohn If he spake what needed hee to write Wherefore this word saying in this place muste not bee referred to Zacharias him selfe but to the writinge of Zacharias which spake after a sorte And at this agrement of the Parents they marueyled all 64. And his Mouth was opened immediately and his Tongue loosed hee spake and praysed God C. GOD doth adorne and make noble the byrth of his Prophet by restoringe to his Father his Tongue For there is no doubt but that hee put of this Benefite vnto that Day to this ende and purpose that hee might draw all men to the admiration of Iohn And praysed GOD C. Zacharias is sayd to prayse GOD not onely to shewe him selfe thankefull but also that they might knowe that their kinsman and neighbour was punished bycause hee was to slowe to beleeue For hee was not ashamed to glorifie GOD to his owne shame And thus it was knowne to all men that the Infante was not borne by Chaunce or according to common order but promised by heauenly Oracle 65. And feare came on all them that dwelte nyghe vnto them and all these sayings were noised abroade through out all the hyll Countrey of Iury. And feare came on all them C. In this place Feare signifieth Reuerence which came from the feeling of Gods power For the workes of God ought so reuerently to bee considered that they oughte to make vs seriously affected And God doth not dally in his miracles but stirreth vp the mindes of men which he seeth to be sluggish and dull Throughout all the hill Coūtrey of Iury A. The Lord wrought not a miracle to the ende a fewe onely might know the same but to the ende many might be brought to reuerence by this so notable a worke C. Therefore LVKE sayth that the Fame of these things was spred abrod throughoute all the Hill Countrey of IVDEA Howbeit it profited many nothinge at all that they were so touched with the power of GOD for a time bycause when IOHN began his Office of Teachinge fewe remembered how wonderfull his birth was But GOD woulde haue the Fame of these thinges bee spred abroade not onely for their cause which heard but also bycause the miracle might bee more certayne in all Ages which at that tyme was knowne in diuers places 66. And all they that hearde them laide them vp in their hearts sayinge what maner of Chylde shall this bee And the Hande of the Lorde was with him Layde them vp in their hearts A. This is spoken accordinge to the Hebrew phrase and signifieth as much as to consider with ones selfe to deliberate in the minde of any thinge what the meaninge and Effecte of the same should bee C. And here we haue a common spectacle of mans Ingratitude set before our eyes For when vaine and friuolouse thinges doe take to deepe roote in our myndes the rememberaunce of geuinge thankes vnto GOD which oughte for euer to remayne vanisheth away Luke speaketh not of sencelesse wicked men or of the cruell Contemners of God For hee sayth that they layed them vp in their heart meaning that they had a deepe consideration of these thinges And it is lykely that some were mindefull of them for a time but the greater parte within a while after put away that feare which they had cōceiued Notwithstandinge wee must note that they wente not out of the way when they referred the miracles which they sawe to that exellencie which the Infante shoulde haue For we sayd that such was the coūsayle and purpose of GOD that Iohn might afterwards come abroade with great commendation Therefore they sayd What maner of Chylde shall this bee B. Bycause they sawe the mightie power of the Lord which was shewed in sundry Myracles concerninge the Childe there was cause why they should looke for great things concerninge him and should bee as it were afearde for the more present maiesty of the Lord. And so are the hearts of men framed that the more they see his outstretched Arme and power the more they feare God Hereupon it
Sheepherds being perswaded of the certainty of the Worde are not offended with the vilenesse of Christes Parents with the basenesse of Christes lodginge with the contemptible shew of the maunger but belieued this Childe to bee the Messias The proude Pharises were not worthy to behold such so miserable a Childe with humane eyes nor to seeke him beinge so farre of and to worship him for the Messias when they had founde him And why so Bycause proude men are wonte to beholde rather the externall shewe of thinges then to consider the woorde of God 17. And when they had seene it they published abroade the saying which was tolde them of that Childe B. That the Sheepheards published abroade those things which they saw wee may gather by the verse following And all which hearde it merueyled Bu. Hereby we gather that true Faith is not without confession â—ith is â—â—tvvithâ—â—t conâ—ssion and also that it desiereth that the truthe which it hath once truely conceiued may bee knowen to others to whom it belongeth to communicate the same as a most exellent incomparable treasure Whosoeuer doth otherwise boasteth in vaine of Fayth Moreouer the Sheepheardes doe not publishe those thinges only which they sawe but those things also which they hearde of the Angells Whereby wee perceiue that aboue all thinges the fruite and vse or ende of the works if is to be inculcated in the preaching of the Gospell For some doe onely set forth the Hystory as that the Lord is borne but they shew not to what ende hee is borne Whereas the Aungell taught the Sheepherds that hee was borne for the Saluation of his faithfull People Furthermore wee must note that they preached nothinge but those thinges that were most true and manifest which they them selues had heard and seene By which example let the ministers of the worde learne to set before their flocke committed to their charge nothinge but the Woorde of God Iohn 1.1 â— Pet. 1.16 God hath no neede of inuented Lyes For the which cause Iohn saith That which we haue heard and seene with our eyes which we haue looked vpon and our handes haue handeled of the Worde of Lyfe wee shew vnto you And those things which those sheepheards hearde sawe and all the Apostells also as most sure must bee preached by the Mynisters of Christe to the People of GOD and not their owne dreames for they are most sure and certayne C. Therefore LUKE commendeth heere the Faith of the Sheepheards bicause they did sincerely deliuer those thinges which they had receiued from the Lord and it was profitable that this should bee knowen for our sakes that they mighte bee as it were secondary Aungells in the confirminge of oure Fayth 18. And all they that heard it wondered at those things which were tolde them of the Sheepherds And all they that heard it C. Luke teacheth that the Sheepherds did not publishe without fruite those thinges which they had heard And there is no doubt but that the Lorde made their speach effectuall least it should bee derided and scorned For both the condition of the men for they were poore Sheepherds did bringe discredit and also the matter it selfe might seeme fabulouse But the Lorde suffered not this their action which he willed them to performe to bee frustrate Howbeit mans Wisdome might mislike this way that the Lord should seeke to publishe his woorde by men of so base condition Notwithstandinge bycause it might serue both to beate downe the pryde of Fleshe and also to proue the obedience of Fayth it is allowed of GOD him selfe Woondered at those thinges R. The Hearers woondered at the strauÌ„gnesse of the matter but wee reade not that any man gaue such credit vnto the reporte of the Sheepheards that hee sought for the Messias Hereby wee may gather that they woondered at the hearing of Gods power without the seriouse Affection of the hearte Wherefore this Newes was not published so much for their saluation as that the ignoraunce of the People might bee inexcusable 19. But Mary kept those sayinges pondered them in her heart R. As wee wondered before at the simple Faith in the Sheepheardes which coulde bee shaken or quayled with no offences euen so now the modest coÌ„staÌ„cy of Faith in the virgin Mary is to be commended who gathereth of al those thinges which were done concerning the childe certaine argumeÌ„ts of her fayth being well assured that the Lord our GOD doth begin his workes after a base sorte but ende them with greate honour Shee learneth of the Sheepheardes what the Angell shewed and what the heauenly company sange yet holdeth her peace laying vp in her minde and dilligently consideringe in her heart all those thinges which happened before and now also at this present time Shee reserueth in secret vntill a conuenient time the mistery of her Virgins conception she boasteth not vnto others her felicity She had offered and doth offer her selfe still to be a Handmayde vnto the worke and will of the Lord shee beholdeth in her selfe a new way by which the Lord intended to worke concerninge the saluation of mankinde she considereth that all things are full of new myracles C. And this diligence of Marye in considering the workes of God is set before vs for two causes First to the ende wee might knowe that the custody of this treasure was layed vp in her heart that the same which shee kept in secret shee might reueale to others in due time secondly to the ende all the Godly might haue an example to follow For if wee bee Wise this ought to be the chiefe exercise and study of our whole Lyfe namely to gieue our dilligence to consider the works of God which builde our Faith 20. And the Sheepheardes returned praysinge and lawdinge God for all the things that they had heard and seene euen as it was tolde vnto them And the Sheepherds returned S. The sheepherdes returne to their calling neyther did they relinquishe and forsake the same bycause they were turned to the Gospell who all the while that they were in the seruice of GOD felt no harme or losse By which example wee learne that there shall no detrement or hurt come vnto vs or to our family by the care of Religion Godly study as many falsly perswade them selues Yea the more studiouse and carefull thou arte for religion the more fortunate thou shalte be in thy temporall affaires except it seeme good vnto the Lord by aduersity to exercise thy pacience Praysinge and lawding God C. This also pertayneth to the coÌ„mon vse of our Faith that the Sheepherds knew certainely the worke of God And the feruency of glorifiynge God which is commended in them is a certaine secrete vpbrayding and reprehending vs for our negligence or rather vnthankfullnesse For if so bee the swadlinge Clothes of CHRISTE coulde preuaile so greatly with them that they ascended from the Stawle and Maunger vnto Heauen howe much more effectuall ought the Death and
and any thing from the same that as he grew in body so also for our sake he woulde profite in mynd And verely seeing the Apostle teacheth in the forenamed place that he was like vnto vs in all thyngs sinne onely excepted no doubt he comprehendeth this also that his Soule was subiect to ignoraunce This onely difference is betweene vs and him that he of his owne accord and will tooke vppon him those infirmities which we haue of necessity Iohn 1.16 Therefore Chryste accordinge to his Age in respecte of his humane nature encreased in the free gifts of the Spyrite that of his fulnes hee myght power vnto vs because we draw Grace from his Grace Some being more fearefull heere then they neede doe restrayne these woordes to the externall shew and doe expounde it that Chryst semed to profite as though in very deede he had no new vnderstāding But the words haue an other meaning and this error is yet more plainely confuted when Luke a little after addeth saying And Iesus increased in wisedome and stature in fauour with God and men For it is not lawfull to imagine that the vnderstanding lay hid in Chryste which appeared before God in contynuance of time And there is no doubt but that the purpose of God was plainly to shew howe truely and perfectelye Chryst when hee tooke vppon him our flesh imbraced all the parts of brotherly Coniunction with men And yet we do not after this sort make of him two For although there bee one Person of God and man yet notwithstandynge it doth not follow that whatsoeuer is proper to the Diuinity is geuen to the humane Nature but the Son of God dyd as it were hyde his Deuine power in secrete in the woorke of our Saluation Also that which Irenaeus sayth The Son of God suffered his diuinity lying still ought to be vnderstode not onely of Corporall Death but also of that vnspeakeable sorrow of the mynd whych caused him thus to complayne and say My God My God Ma. 27 4◠why hast thou forsaken me To be short excepte it be lawfull to deny that Chryst was made very man we ought not to be ashamed to confesse that he willingly toke vpon him those thynges which could not be separated from humane nature And it is fondely obiected that ignoraunce being a Punishment for Sinne doth not agree with Chryst For then we should say the lyke of Death But rather the Scripture teacheth that he discharged the Office of a mediator because he toke frō vs vpon him selfe what punishmēt soeuer we had deserued Moreouer they do to grosly ignorantly make ignorāce the punishment of sinne For we may not think that Adam when he was soūd perfect knew al things neither do the Angels when they are ignoraunte sustaine the punishment of sin B. Therefore Chryst was very man lyued alway very man but the spirite of God alway so reuealing himself in him that withal he appeared to be more then a man specially to them to whome it is geuen to know deuine things C. Moreouer when Luke sayth that Chryst was strengthned in spyrit and fylled wyth wisedome he geueth vs to vnderstand that whatsoeuer Wisedome there is in men and doth daily increase in them doth spring frō that generall Wel. Namely from the Spirite of God 41. Novv his Parents vvent to Hierusalē euery yere at the Feast of the Pasouer Novv his Parents vvent to Hierusalem C. Hee calleth Ioseph and Mary his parents because they were so counted The name of father is geuen to Ioseph for honors sake because it became him to haue a care for him Here the pietye of Ioseph and Mary is commended because they diligently exercised thēselues in the external worshippe of God Neither did they take vpon them this yerely iourney without cause but by the cōmaundement of God For wheras God commaundeth the males onely to presēt thēselues before him he doth not altogether exclude Womankind but doth spare and fauour them according to their sexe Exo. 34.23 Deu. 16.1 And by this Marke we may discern pure religion frō wicked superstitions in that the same kepeth it self vnder the obedience of God and the prescript of his law but as for superstitions they are after euery ones fantasie without the word of GOD Therefore Mary of her owne accorde did accompany her husbād euery yere to the temple of God At the Feast of the Pasouer C. There were three Feast Dayes but because they dwelte a farre of they coulde come but once onely Behould in what estimation they had the temple for the commaūdement of Gods sake and not for superstition For if wee consider what the state of Thynges was in the Church of Hierusalē there was no cause why Ioseph should goe thyther at any time Al thinges were swarued from the right institution the worshyp and seruice of the Temple was infected with many corruptions the priesthood was set to sale and doctrine was wrapt with many errors Yet notwithstanding because the ceremonies of the law stode in force still wyth the externall ryte of sacrificing it was necessary that the faithfull should testefy their Fayth with such exercises Therefore when the faithful came thither together they did nothynge but that whych was commaunded them of the Lord. For they presented themselues before the Arke of the testemony simply obaying the commaundement of the Lord wythout any superstition This ought to bee an example for vs to teache as that we oughte not to be easely moued if so bee we see many vices in the Church We ought rather to endeuour our selues to correct whatsoeuer is amis and yet neuertheles to retain the Fellowship which the Lord hath commaunded But when the testemony of the cōmuniō or fellowship is in any superstition we muste absent our selues from it as from an accursed congregatiō Christ said we know what we worship That is to say Wee haue testemony from God of those things which wee do Yee worship yee wot not what because their worshippe was not approued of God whose will is alway to be loked for 42. And vvhen he vvas tvvelue y res olde they ascended vp to Hierusalem after the custome of the Feast day A. Onely Luke maketh Declaration of of these things For Math. passeth straite frō the Infancy of Chryst to his Manifestatiō After the custome of the Feast day That is to say As they were wont so often as the Feaste of Passouer came For they did not traueyle for pleasure or for Curiocity Ie. 23.39 Deu. 16.8 but to worship to reuerence and to honor God 43. And vvhen they had fulfiled the dayes as they retourned home the Chyld Iesus aboade still in Hyerusalem and Ioseph hys Mother knevv not of it The Dayes S. That is to say the Day of Passouer and the other sixe dayes following which wer also kept holy The child Iesus abode still Not of Disobedience but to shew what his Office was whereunto he was sent of
specially forbid them these C. And hereof we learne to Iudge of warre euen as we Iudged afore of tribute Ihon coÌ„maundeth not the souldiers to put of their Armour and to renounce their oathe but he forbiddeth to oppresse the miserable people vnder the pretence of warre to hurt the Innocent with claunders to rob also and to pray as many of them did Wherefore there is in these wordes a manifest approbation of pollitique order S. Peter baptized Cornelius who was a Centurion that is to say a Captayne of warre and yet notwithstanding he commaundeth him not to lay aside his profession Acts. 10.44 but he when hee had visibly receiued the holy Ghoste followed still his profession Neither did our sauiour Christe coÌ„maund that Centurion Mat 8.10 of whom he sayd I haue not founde so great faith no not in Israell to forsake his office as wicked For seeinge there is such a route of wicked men in the World as lawes are necessary so are Magistrates Souldiers to serue vnder them C. Thus Ihon faithfully accordinge to his Office laboured earnestly to prepare the People vnto the Lorde And they doe most wickedly SclauÌ„der the Gospell which make him an Enemy to humaine gouernment as though Christe should destroy that which his heauenly Father had planted But lawes are deade neyther is there any force in Iudgement without the sworde neyther hath the Magistrate onely neede of the executioner but also of other Warders and Souldiers also where as peace cannot otherwyse be kept then by their Ministery S. Notwithstandinge wee must take heede that wee geue not tomuch liberty to the vnbridled desires of Princes who count it a sporte to play in mans bloude This liberty is not permitted vnto them For the ende of warre ought to bee nothinge els but a seekinge for peace Thus wee ought to put a difference betwene that which of it selfe is good and that which is euell and in all these thinges euer to consider the ende Hereby also wee gather that it doth not only belong to a good Prophet and an Apostel to teach all men but also to exhorte euery one to bee mindefull of their calling as wee haue Ihon here for an example Neyther accuse any falsly E. The Greeke worde is Sucophantesete This worde amonge the Gretians is diuersly taken as to accuse falsly to sclâ—nder to speake euell of some body Ihon therefore would haue the souldiers free from two thinges namely from violence by which they oppressed the people and also from sclaunder by which they falsly accused them to their Magistrats to the ende they mighte spoile them wtout any violence Sometime they spoyled men somtime ships and sometime Villages afterwards fayned that they had borne good will to the enemy or ells some such thing And be coÌ„tent with your wages If souldiers were coÌ„tent with their Wages they would strik no maÌ„ neither would they oppresse or sclauÌ„der any man but their Couetousnesse in desiringe more then their Wages geueth them occasion to strike and to doe wrong 15. As the people wayghted and all men mused in their hearts coÌ„cerning Ihon whether hee were very Christe Z. There was a coÌ„mon opinion amoÌ„g the Iewes coÌ„cerninge the Messias to come who was loked for according to the Prophesies of the Prophets though not of al men a like Seeing therefore that Ihon was so famouse in vertue in holines of life they thought him to be the Messias attributing mâ—re vnto him then was meete And this our maner oftentimes to much to extoll those men whom wee loue and ouermuch to depresse discoÌ„mend those whom wee hate in all thinges passinge measure But they erred not knowing the scriptures seeinge that Ihon came of the priestly stocke but the Messias was promised of the Tribe of Iuda and of the house of Dauid Reade the thirde of Mathew the 11. verse 16. Ihon answered sayde vnto theÌ„ In deede I baptise you with water but one stronger then I commeth vvhose Shooes Latchet I am not worthy to vnlose he shall baptize you with the holy Ghoste with fyre S. Nowe Ihon doth playnely teache what is his Office For this was the principall parte of his Office to bringe Disciples vnto Christe the which he had not done as yet for hee preached generally hauing made no mencion at all as yet concerning the preparation vnto Christe Mathew and Marke Ioyne this Sermon to that which went before as though hee had spoken exabrupto that is to say of this matter before hee had fully ended the other But Luke teacheth what was the occasion For when they sawe him geue new instructions they doubted whether hee were Christe or no and for this cause hee was mooued to preach coÌ„cerninge Christe not bycause hee would otherwise haue held his peace but the occasion being offered hee was preuented defferring the other vntil another time This verse and that which followeth is expounded in the third Chapt. of Mathew in the 11. and 12. verses 18. And many other things in his exhortacion preached hee vnto the people S. As if the Euangelist should say I haue onely set downe the suÌ„me of Ihons preaching and I haue touched the principall pointe of the whole matter All thinges which are written concerning Ihon are written for Christe whose foreruÌ„ner Ihon was Therfore Luke hauinge brieflye touched so much of Ihons doctrine and of Ihons busines as pertayneth to the godly knowledg maketh hast to a more large description of the actes of Christe 19. Then Herod the tetrarche when hee was rebuked of him for Herodias his brother Philips wyfe and for all the euels which Herod did S. Ihon did not preache to the coÌ„mon sorte of people but also to Princes specially to Herod the tetrarch of Galile who was also syrnamed Ancipas of whom Marke writeth thus Herod feared Ihon Mark 6.19 knowing that hee was a Iust man and a holy gaue him reuerence and when hee heard him hee did many things and heard him Gladly Moreouer Ihon did not only preach Faith and the fruites of Faith to Herod but also nothinge fearing the cruelty and power of the wicked Kinge but vsinge holy liberty of speakinge Christian fortitude hee reprooued his wickednesse as firste his Incestious mariage and then other wicked actes For there is no doubt but that hee vsed tyranny powled the miserable people oppressed the liberty of Gods people set all thinges to sale in his kingdome and consumed his money vppon Luxurie Bellycheere and filthy pleasures Hereby let the true mynisters of the Church learne not to dissemble not to holde their tongue at the wickednesse of Princes For otherwise that iust Lord will require the bloude of those that pearishe at the hand of that dumbe dogge which cannot barke yea which will not barke his mouth being stopt wyth feare C. We haue in Iohn a notable example of constancy with the which all Godly Teachers must bee endued least they be afrayd to displease greate and mighty
Elizeus the Prophet and none of them was clensed sauing Nahaman the Syrian C. Christ therefore added this to shew that he must haue respect vnto the will of his Father 4. Kin. 5.14 and that of his owne will hee tooke nothing vpon hym For why was Elias sent vnto a straunge Wydowe but onely bycause it so pleased God to haue it Also why did not the same befall other Leapers which happened to Naaman a straunger but onely bycause Elizeus had receiued no such commaundement of the Lord C. And although Christe doth particularly wound the Nazarites with these Examples yet notwithstanding withall hee reprehendeth the ingratitude of the whole Nation bicause all of them for the most parte were wonte the nearer that GOD came vnto them the more disdaynefully to contemne him For howe commeth it to passe that GOD shoulde preferre a Straunge Woman before all the Israelites but onely bycause the Prophet being reiected of them was constrayned to seeke his abode in a prophane Land Also to what ende would the Lord haue Naaman the Syrian to bee healed of Elizeus but only to the shame and reproch of the people of Israell Therefore the sence and meaning is this The same happeneth now which came to passe longe ago at what time the Lord sent his power to straungers which were farre of bicause he was reiected of his owne people Neuerthelesse Christe gieueth vs to vnderstand that nothing of his own glory is deminished in that hee is not regarded of his owne Countrey-men bycause GOD cannot adorne and extoll his Sonne in another place wythout their Ignominie and shame euen as before tyme hee honoured his Prophets in the middest of the Gentiles By this meanes the proud and foolishe boastinge of the Fleshe is beaten downe seeinge wee see that the Lorde doth raigne and send downe his gratious Dew not onely where and when it pleaseth him but also in farre Corners not regardinge the Land which he had chosen for his Inheritance And hereof wee may gather a generall Doctrine namely that it is not our parte to prescribe and appoint vnto GOD howe hee shall bestowe his Benefites who at his owne pleasure aduaunceth to honour the basest and most contemptible reiecting the chiefe Wee must also note the Antithesis or Comparison betwene Israell and the prophane Gentiles and with all wee must knowe that none are chosen before others for their owne worthines but that the same commeth rather to passe by the wonderfull Counsayle of GOD the reason whereof though it bee hydden from vs yet notwithstanding we must adore the height depth of the same 28. And all they in the Synagoge when they hearde these thynges were filled with wrath B. The Nazarites were greatly offended with this Reprehension C. They vnderstoode whereunto those two Examples tended which Christe had vttered namely that the Grace of God should be taken from them and be bestowed elswhere Therefore they tooke it to their reproch But when their Consciences shoulde haue bene pricked to the quicke and correctinge and amending their faults should haue fought for remedy they are onely moued wyth fury and outrage Thus the wicked doe not onely resist the Iudgements of GOD obstinatly but doe also cruelly set vpon his Seruāts Notwithstandinge hereby it appeareth of what force those reprehensions bee which proceeded from the Spirite of God For they inflame their mindes with madnesse which would willingly make a scorne of them So that there is no cause why we should meruaile to see the wicked at this day when they are prouoked by the preaching of the Gospell to vtter their blasphemies being ready also to kill the Mynisters thereof for they will admit no new or straunge thinge 29. And rose vp and thruste him out of the City and led him euen vnto the edge of the Hill whereon their City was builte that they might cast him downe headlonge A. If so be that Christe had flattered them after the maner of the Pharises they would haue honored him greatly R. But bicause he noted their ingratitude vnbeliefe by his Sermon they are so mad and outragious agaynste him that they seeke to destroy him not onely as a simple Heretike but also as the author of all impiety and some execrable Manster hated of God and men Heere in the Nazarites let vs beholde what is the lot of the Mynisters of Gods Worde amonge wicked men For euen as Christe was Derided of his Citizens preachinge the Gospell out of Esay the Law setting threatninges and punishmente before their eyes was caried to death euen so all the Mynisters of Gods worde if they preache Christe the magnificent promises of the Gospell and doe place their hearers in the kingdome of heauen and in euerlastinge felicitie their rewarde at the handes of the wicked is to be laughed to scorne and to bee disdayned as a babler And if they preach the Law and the threatnings of the law and cry out against the sinnes of men and deliuer them vnto Sathan for the destruction of the fleshe that the soule may bee saued in the day of the Lord Iesus then are they called raylinge Knaues Traytors Seditiouse persons and such as are vnworthy to liue vpon the Earth and they are caried to death euen as if they were the most wicked of all other For thus it is wont to come to passe Math. 7. ◠that when pearles are cast before Swyne and that which is holy geuen to Dogges the one will treade the Pearles vnder their feete and the other turning vpon their Benefactors will all to rent them What then Shall not the Woorde of God therefore be preached Yes verely it must be preached For although there bee many which contemne and persecute the same yet notwithstanding the lord hath alway his shepe which heare the voice of the sheepherd and although the Preacher of the Worde be in many daungers yet neuerthelesse not one of his Enemies can hurt the least hayre of his heade without the good will of GOD. 30. But hee passing through the middest of them went his way C. Luke geueth vs to vnderstand that Christe miraculously by hys Deuine power escaped present death R. The Nazarites held him Captiue and led him to cast him downe headlong from the toppe of the Hill but hee escaped from them so freely that they themselues know not by what meanes hee had gotten out of their handes C. By which example wee are taughte that although the aduersaries preuaile so that our lyfe seeme subiect vnto their will yet notwithstandinge the power of GOD shall haue the maisterye to saue and defend vs so longe as it is his pleasure to keepe vs in the Worlde For GOD can tye their hands dasell their Eyes and bereaue them of their Wittes to haue his purpose This power shall alway preuaile how soeuer the wicked fret and fume C. For thus saith Christe in an other place Ihon. 11.9 Are there not Twelue howers in the day If any
And then goe to saith the Lord let vs talke together thoughe your sinnes be as red as scarlet they shal be as white as snowe And behold all thinges are cleane vnto you C. By these words Christe doth neyther extenuate the grace of God nor yet reiecte the Rytes Ceremonies of the Law as vaine vnprofitable bicause he speaketh against those which carelesly serue God with bare signes as if he had sayd that is only a lawful vse which sanctifieth the meates and they do rightly iustly vse their meates which of their abouÌ„daÌ„ce help the neede of the poore Therefore it were better to geue almes of the plenty which ye may spare theÌ„ scrupulosly to neglect the poore by washing of hands cups And wheras the Papists vpoÌ„ this place do infer the almes deedes are satisfactions by which we are delyuered clensed from our sinnes it is fond that it neede not any refutacion For Christ doth not here shewe with what pryce we may here seeke to get remission of sinnes but declareth that they do eate breade purely which geue parte vnto the poore R. The Conscience is not purged but by repentance The which repentance consisteth of two partes the one by the acknowledginge of our sinnes and the other by fayth bycause through Christe sinnes are remitted Therefore when as Christe coÌ„maunded the Pharises to pourge their conscience from sinnes by the same also he admonished theÌ„ to acknowledge their sinnes and to beleue that they are forgeuen by Christe A. For he alone can reconcile vs vnto God and make satisfaction for our sinnes Then he addeth the fruites of repentance which are the workes of Charity proceeding from a true fayth For the exposition of the rest which followeth vnto the 52. vers reade the 23. Chapter of Math. vers 23. and 4. 52. Wo vnto you yee Lawears for yee haue taken away the Key of Knowledge yee entered not in your selues them that came in yee forbad The Key of Knowledge E. That is to say yee haue taken vpon you the office of teachinge B. The key is erudition and instruction for to explicate the metaphor he addeth of knowledge signifying by the Key of knowledge the explication of the scriptures instruction in religion This Key is not a certaine externall lordship or rule in this Worlde but it is the publique Mystery of preaching the worde of God by the which Mynistery the kingdome of Heauen is opened and shut Whose sinnes yee remit they are remitted Iho. 20.23 Mat. 23.13 sayth Christe and vvhose sinnes yee retaine they are retayned 53. When hee thus spake vnto them the Lawears and the Pharises began to vrge him vehemently and to prouoke hym to speake many thinges 54. Layinge wayght for him and seekinge to catche somethinge out of his mouth whereby they myght accuse him C. Nowe Luke hauinge repeated diuers maledictions concludeth at the length that all the Scribes were the more styrred vp against Christe in somuch that captiously they soughte to get some aduauntage of his wordes A. Thus wee see the disposition of the Scribes and Pharises who were vtterly hardned in their impiety The more they are reprehended and called to saluation the farther of they goe from the same To them agreeth that which the Prophet spoke concerninge their Auncetors Thou hast scourged them but they tooke no repentance Iere. 5.3 thou hast corrected them for amendment but they refused thy correction they made their faces harder then a stone would not amend R. And although Christ did not reprehend theÌ„ to destroy them yet notwithstanding those peruerse Contemners of Gods Iudgements lay snares for Christ to render euill for good And this is the fashyon of pestilent men to hate nothing more then wholsome reprehensions Whereby they mighte accuse him For they knew that they could not destroy him excepte they had somewhat to accuse him to the Deputy FINIS ⧠THE XII CAP. IN the meane time wheÌ„ there were gathered together an innumerable multitude of people in so much that they trod one another he began to say vnto his Disciples first of all beware of the leuen of the Pharises which is Hypocrisie R. Christe now returneth to geue instructions vnto his Disciples that he mighte confirme and grounde them in wholsome doctrine and mighte arme them against dauÌ„gers to come whom hee mynded to make Teachers of the whole Worlde Concerning this Leuen reade in the 16. Chapt. Mat. vers 5. For the exposition of the rest which followeth vnto the 10. ver reade 10. of Mat. beginning at the 26. vers For the 10. vers reade the 12. of Math. vers 31. And for the 11. 12. verses reade 10. of Math. vers 19. and of Marke 13. vers 11. 13. One of the company sayde vnto him Maister speake to my Brother that hee deuide the Inheritance with mee R. This man bewrayeth hys notable ignoraunce in that hee knewe not the kingdome of the Messias nor the ende of his offyce â—sal 72.2 For hearing out of the Prophets that the Messias shoulde establishe the kingdome of Dauid in iudgment and in righteousnesse and should Iudge the poore with equity and had â—eard also that this Iesus was the Messias which taught that no man ought to doe harme vnto his Neighbour he thought that Iesus oughte not onely to teache wyth Woordes but also to shewe with deedes that one ought not to hurte another A. Therefore he calleth Christ to proceede against his brother of his authority Speake vnto my brother sayth hee to deuide the Inheritance with mee As if he should say Seeing thou seemest to bee the Messias and dost so often times teach Brotherly loue bring to passe that my brother may shewe that in deede towards mee which thou teachest in worde and which the office of the Messias requireth Hee bewrayeth also here his couetousnesse For whereas Christe called his Dysciples to the confession of his Name and commaunded them to prepare them selues against the persecution to come this man as thoughe no daunger were at hand was so tyed to his Inheritance that hee sought for nothing els but for the riches pleasures of this Worlde and seeketh not to follow Christe but to gather riches together as may easely be noted by the Sermon of Christe followinge For this cause Chryste reprehendeth both his ignorance his couetousnesse 14. And he sayd vnto him Man who made mee a Iudge or a deuider ouer you C. The Lord being required to geeue his Iudgmente for the deuidinge of the Inheritance refused the same Question But seeing this thinge tended to the mayntayning of Brotherly concord and seeing it was the office of Christe not only to reconcile men vnto God but also to bringe them to mutuall agreement it may be demauÌ„ded what was the stay why hee did not take away the contencion betwene the two bretheren Surely AuÌ„svvere it apeareth that there were two causes why he abstained from the office of Arbyterment The first was
of people to heare the worde of God The circūstance of time is also noted whē Christ is sayd to teach on the Sabothes Now this was the most conuenyente time to receiue Doctrine as we haue noated out of diuers places Therfore although the word of God be tyed to no places or Circumstances of times Yet notwythstanding at the wisedom and discretion of the teacher the same ought to be taught when ther is greatest hope of fructifying 11. And he holde there was a womā which had a Spyrit of Infirmitye eightene yeres was bowed together and could in no wise lifte vp her selfe C. Here is declared a myracle in the woman which was healed and the offence malitiouslye Conceiued of the IEWES because the LORDE had healed her on the Saboth Day LVKE sayth that the woman had the Spyrite of Infirmity in such wise that by the Contraction and shrynkynge of the sinnes her body was croked Because hee doth not otherwyse shewe what maner of disease it was it is lykelie that it was no common disease or such a one as the cause thereof was known to the Phisitions therefore he calleth it the Spyrite of infirmitie For wee know that by the Deuils means men are very much afflicted with straūge euils and vnnaturall diseases For although diseases come of naturall causes Yet notwithstanding there is no doubt but that they are punishmentes which the Lord sendeth for sinne And Sathan vseth them so often as it seemeth good vnto him Wee see what happned to Iob the Scripture is full of such Testimonies And was bowed together This Disease had so bowed the Womans backe that shee could not looke vp straite to heauen but went stouping downe to the groūd A. So that it seemeth that this was an extraordinary disease with that which Sathan afflicted this miserable Woman both in Body and minde C. Whereby the power of Chryste more euidently appeared by which he triumphed ouer Sathan not that sathan hath rule ouer men at his owne wyl but in that he hath power geuen vnto him of God to hurte 12. Whē Iesus saw her hee called her to him and sayd vnto her woman thou art loased from thy dysease C. In this miracle as in others also Chryst declared as well his power as his grace For he had further respect then to the disease For so long as wee sustaine the punishment of sin Sathā holdeth vs bound without mercy but Chryst is sayd to loase this woman How loaseth he her Doth hee loase her because he restoreth to her her mēbers No not for that onely but that externall solution was a signe of the inward loasing in soule For she myght haue ben deliuered from her disease and not haue bene loased frō the bondes of Sathan The cause therfore muste be ioyned with the effect So the saynts do oftentimes ioyne the wrath of God with theyr Sinnes euen as here the deliuerance from the disease and the cause are ioyned together And hee vseth the Preterperfectence or the time past Thou art deliuered when as not withstanding she was not deliuered or loased vntill Chryst had layd his hāds on her But she was loased alredy because the Lord had taken compassion on her and had decreed to heale her What then remained but that shee should receiue and apprehend by faith that which Chryst gaue vnto her Thus wee must haue respect vnto God by hope otherwise we shall see the diseases but shal be ignoraunt of the causes 13. And he layd his hands on her and immediately she was made strait and glorified God And he layd his hands on her A. Chryst vsed this externall signe so oftē as it pleased him For it was not necessary seeing we read that many wer healed of him with his word only but when it seemed good vnto him he vsed thys externall signe C Concernynge the vse whereof we haue spoken in an other place And glorified God here we haue in the womā an example of thanks geuing For to glorify God is to geue him thanks for the benefit receiued by Christ his son This gloryfiing of God is the effect of faith whych testefieth that the womā had faith the which whosoeuer hath he cannot be vnthākeful vnto God for his benefites Also that to glorify God to geue thanks vnto God are al one it is manifest by the example of the leper of whō it is said Luk. 17.16 Hee fel downe on his face at his feete and gaue him thankes There are not found that returned to geue Glorye vnto God but only this straunger 14. And the Ruler of the Sinagogue aunswered with Indignation because that Iesus had healed on the Saboth day and sayd vnto the people There are sixe dayes in which men ought to worke in thē therefore come that ye may be healed and not on the Saboth day Aunswered with Indignation A. That is to say he spake with Indignation because Chryst healed on the Saboth Day the which hee therefore did that the hypocrite might haue occasiō to speake agaynst the miracle It was not a matter done of purpose and yet notwithstanding all this was done by the prouidence of God Euen so the Lord doth oftentymes discouer the wickednesse and Hipocrisie of the wicked that they myghte bee knowne to the world There are sixe Dayes C. This Ruler durste not openly reprehend Chryst but tourneth the poysō of his waywardnes another way ouerthwartly condēning Chryst in the Person of the common sorte of people But this was wonderfull outragious mallice He telleth thē that there are sixe Dayes appoynted for labor but how foolishly doe they define that to be Labour which is permitted to be done onely wythin the compasse of sixe Dayes Why doth he not kepe them frō entering into the Sinagogue least they breake the Saboth Day VVhy doth he not commaund thē to ceasse from all the workes of piety But if men be restrayned from theyr workes onely on the Saboth day how vnmeete a thinge is it for the grace of God to bee tyed then He commaundeth them to come vpon other dayes to craue health as though the power of GOD lay a sleepe on the Saboth day and did not specially extende the same on that Day for the healthe and comforte of his People To what end serue Holy Assemblies but onely that the Faythfull might call for the Ayde and helpe of God VVherefore this wicked hypocrite speaketh as if the lawfull obseruation of the Saboth did stop the course of Gods Benefits exclude men frō calling vpon him and dyd depryue them of the Sence and feeling of his grace 15. But the Lorde aunsweaed him Thou Hypocrite doth not each of you on the Saboth Day loose hys Oxe or his Asse from the Staule and leade him to the Water C. In that he calleth him Hypocrite he doth it not to reproach him but sheweth that he which was a wicked man in heart preferred holines before Externall thinges Doth not ech one of you on the Saboth Day C. VVhen
weeping gnashing of teeth when yee shall se Abraham Isaac and Iacob and all the prophets in the kingdom of God and ye your selues thrust out B. Here he sheweth the Punishments which remaine for hipocrytes but specially for the Iewes that he might the more dryue them from theyr hypocrisie draw them to the study of the truth By weping Mat. 8.12 he vnderstandeth exceding sorrow by gnashing of teeth he meneth great honor feare When yee shal see Abraham C. The Iewes being farre vnlike to the holy Fathers were proud in vain of theyr oryginall and ofspryng neither did they vse any thing more cōmonly then the abusing of the title of the church For the whych cause Chryst testefieth heere that they were a degenerate sorte which swarued from the fayth and Godlinesse of the fathers being banished from the Kingdom of God And herewithall is ioyned a secret reprehēsiō as if he should say If now ye neglect to enter in at the strait gate because the multitude of those that go out of the way stay you do ye not see that ye are separated frō the order of the faithfull being thus ioyned to the vnbeleuing Wherfore if your eyes are now wholly bente vnto the world the last day shall brynge heauy vengeance vpon you for the same For thē ye shal know that you your Companions are from the kingdome of God and that ye haue no fellowship with Abraham 29. And they shall come frō the Easte and from the west and from the north and from the south shal sit downe in the kingdom of God C. This is an Amplification taken hereof that the Iewes being banished who thought themselues onely to be the lawfull heires of God the gētiles should be taken now into theyr place that they might obtaine the Lyfe promised to Abraham and his posterity And he compareth the Gentiles with them that he might styrre them by a holy Ielousie vnto the Faith Euen as Paule did account it the extolling of his office if by any menes he might prouoke them that were of his Flesh to such emulation Rō 11.14 And thus it was necessary that the Iewes shoulde bee prycked forward who thinkyng to wel of themselues despysed God wyth hys giftes This sentence is expounded in the eight Chap. of Math. verse 11. 30 And behold there are last which shal be firste and there are firste that shall be last C. Chryst vsed these words very oftē notwithstanding in another sence In this place his purpose was onelie to beat downe in the Iewes a vaine confidence of themselues who being chosen of God from amonge the rest of the whole worlde being themselues bold of this Dignity thought that GOD was tyed vnto them Ma. 19.30.20.16 Mar. 10.31 For this cause Chryst affyrmeth that the Gentiles which were at that time the outcastes and refice should be preferred before thē 31. The same day came there certain of the Pharisies and sayd vnto him Get thee out and depart hence For Herod will kyll thee For Herod will kill thee How they wer affected which gaue this coūsaile we cannot tell notwithstanding it is a probable coniecture that because they saw the greater part of the people to be addicted vnto Chryst that doctrine of the Gospell being receyued in many places they soughte to dryue him to another place We must noate what these friendely Admonishers were Luke sayth that they were certayne of the Pharisies And we know that the same Secte was not so fauorable vnto CHRISTE that it is likely that they would bee carefull for hys Lyfe What was their meaning then Surely they intended to make hym afeard and so to driue him into some Corner to hyde himselfe thynkyng thereby in a while to deminish his authority and to make hys Doctrine to quite forgotten R. It may bee also that HEROD dyd secretly suborne these Pharisies to perswade CHRIST to flee For seeing Herod had before put Ihon to death and sawe now that a greater multitude of men did followe Christe who was Ihons friēd hee might peraduenture feare least Christe woulde reueng Ihons death with force of armes and depryue him of his Dominion in Galile Wherefore seeing hee durst not openly bend his force against Christe he suborned Pharises who by dissemblinge great friendship might Counsaile Christe to departe out of Galile and to shun the cruelty of Herod that Christe being cast out he might be in Security and retayne the Maiesty of his Dominion 32. And hee sayd vnto them go and tel that Foxe Behold I cast out diuells and heale the people to day and to morrow and the thryd day I shal be perfected R. In that Christe sendeth the Pharises backe againe to Herod it seemeth greatly to cōfirme that which we sayd euen now namely that they came being subtilly suborned by Herod C. And it is certaine that Christ speaketh of Herod Antypas And although he was in behauiour a very Foxe and no lesse seruile than crafty in disposition yet notwithstandinge the craftinesse of his whole Lyfe is not touched in the name of Foxe but Christe noteth his priuy and secret snares by which hee lay in waight to ouerthrowe the Doctrine of the Gospell when as with open force hee durst not encounter with the same I sayth Christ by what subtilties soeuer hee practyseth will too day to morrow discharge that office which my Father hath committed vnto mee and when I haue ended my course then will I be offered for a sacrifice Exo. 22 28 A. If any man demaund how Christe called Herod Foxe seeing the law forbiddeth all men to speake euell of the Prince Wee answere B. that Christe did not transgresse the law for hee did not call him Foxe in contempt of his authority but by the power of the spirite and to declare his Fathers power which made him bolde not to feare him For the Spirite of God is aboue all power Christe speaketh not as a priuate man whose liberty whoso will follow let him take heede that hee be not voyde of the same spirite Herod though hee were a tyrante yet notwithstandinge being subtill crept into the myndes of men by deceipt in such wise that he ouercame all his aduersaries and yet stoode without any punishent There haue ben many tyrants which haue not dissembled their cruelty but haue openly manifested the same Nero and Caligula at diuers times boasted of their cruelty Tyberius being worse than they both hid his tyranny Such a one was Herod who playing the tyrant ouer the Iewes retayned still the fauour of the Romaines so contynued his kingdome Wherefore Iustly hee might be called a foxe A. Howbeit the purpose of Christe in this place was only to nyp the priuie and sly wiles of Herod with that which hee went about as is sayd to ouerthrow the doctrine of the Gospell Beholde I cast out diuells B. As if hee should say I will liue a few dayes and will shew diuers miracles and afterward
felicity Therefore hee goeth forward in his Iourney to Hierusalem which hee had begon And hauing gotten hytherto by his doctrine and myracles so great authority that hee was secretly counted for the Messias and reported already to be going to Hierusalem there to begin his Kingdome hee went forwarde with a great company of men following him For one being afflicted another beinge oppressed with neede this follow with Infamy and that with the tyranny of the Magistrate some with Domesticall trouble and some otherwise and thinking that the Kingdome of Christe should be a carnall earthly kingdome and should bring with it corporall felicity euery one hoped that if hee followed Christe that hee should be deliuered not only from his affliction but also should obtaine some kingdome or Principallity And Chryste was contented that they should follow him and should heare Sermons of the Gospell but he could not abyde that they shoulde promise to them selues in him and by his kingdome external and corporall Felicity and should seeke after nothing but the commodities of this Worlde Therefore turning himselfe to them hee sayd that his kingdome was another maner of kingdome then they dreamed of and he setteth before them certaine lawes which they must needes obserue and keepe which will follow him and be his Disciples 26. If any man come to mee and hate not hys Father and Mother and Wyfe and Chyldren and Bretheren and Sisters yea and his owne lyfe also hee cannot bee my Disciple 27. And who soeuer doth not beare his Crosse and come after me cannot bee my Dysciple For the Exposition of these two verses reade our annotacions vppon the 10. Chapt. of Math. beginning at the 37. verse And the 16. Chapt. vers 24. And the 8. of Marke vers 34. And the 9. Chapt. of Luke vers 23. 28. For whych of you dysposed to builde a Tower sitteth not downe before and coūteth the cost whether he haue sufficiēt to performe 29. it Least after hee hath layed the Foundation and is not able to performe it all that beholde it begin to mocke him sayinge 30. This man began to builde was not able to make an ende C. Leaste it should grieue any man to follow Christe to forsake him selfe his Affections in all thinges we haue here put downe vnto vs a very profitable admonition to meditate and consider aforehand what the profession of the Gospell requyreth For thereof it cōmeth that many doe faynte in the most light temptations bycause they promised vnto them selues nothing but mere Pleasures and Delightes as though they should be alway in case and rest For he shall neuer be a meete seruante for Chryst which hath not a long time before prepared him selfe for the warre So that the Simylitudes whych Chryste bringeth here serue very well for the purpose It is a paynetull and tedious thing to builde and requyreth great cost and charge Also no man without hee bee constrayned will take Warre in hand bycause it bryngeth so many incommodities wyth it yea it threatneth almost destruction to all man kinde And yet notwythstandinge the profit of Inhabiting allureth men to spend their substance about the same Necessity also constrayneth that men refuse no expences in mayntayninge Warre But there remayneth a farre more excellēt rewarde for the Builders of the Lords Temple for the Souldiers of Christ For Chrystians labour not for a transitory buildinge or for a momentany triumph But where as Christe sayth that if a Kinge bee not able to Encounter wyth his enemy seeketh peace leaste hee bee ouercome to his Ignominy Shame it ought not to be applyed to the present cause as though we should haue any reconciliation wyth our spyrituall Enemy if wee bee not able to match him For it were fond to straine all thinges in Parables to the matter which is in hande But the Lord meaneth simplely that wee ought to be so appoynted least wee being founde vnarmed tourne our Backes in the conflicte And as by this Doctrine theyr rashnesse is reproued which passe their boundes without Wit or discretion or which promyse vnto them Selues pleasure not consideringe the burthen of the Crosse so also wee muste take heede least this meditacion to the which Christe exhorteth doe terrefy or discourage vs. Many bycause they are not by by deliuered oute of Pryson abandon all Pacience and forsake their course for they cannot abyde to be Christians vnlesse they may be free from the Crosse Othersome hauing a straight and vnsauerye Condition of Lyfe set before them dare not come vnto Christe But there is no cause why our neede or Pouerty shoulde Dyscourage vs whom the Lord helpeth in due time Wee confesse that if we waigh the cost and Charge wee are so poore and vnprouided that wee are not able to laye one Stoane towarde the Foundation nor yet to lyft vp the Sworde against the enemy But seeing the Lord trom Heauen doth beare our cost and doth arme and fortefie vs against the Enemy wee shall haue no excuse to cloake our slouth and negligence withall Therefore the purpose of Christe is to put his Disciples in minde concerning the bearing of the Crosse the they might arme themselues with fortitude They are deceiued which thinke that the Lord forbiddeth vs here to enterpryse more then we are able to discharge We are to slow in taking in hand any good act 33. So likewise whosoeuer hee bee of you that all that hee hath hee cannot be my Dysciple As if he should say So in like maner shall hee bee laughed to Scorne which forsaketh mee after hee hath followed me bycause hee did weigh and consider with himselfe as making his account before he imbrased the Gosple that he must constantly persist in bearinge all maner of Crosses euen to the ende of his Race not onely to the losse of his goods but also of his Lyfe C. Therefore in these wordes Christe declareth what he meaneth by castinge of an account with the which he cōmaundeth his Dysciples to begin namely that they must haue euer in their minde to forsake all that they haue For they do in vaine intrude themselues to professe Christianisme who are delighted with a life that is sweete pleasante and vnexercised with the Crosse Act. 14.22 2. Ti. 3.12 A. For wee must enter into the kingdome of God And all they which will liue godly in Christe Iesu must suffer persecution C. But let vs vnderstande that to forsake all is so to preferre Christ before our own life and the desiers of the flesh that nothing do stop vs from the right course For it were to Chyldishe and grosse an Interpretacion so precisely to vrge the letter that none shal be accoūted the Disciple of Christe but he which casteth all his goods into the Sea and forsaketh his Wyfe and Children By such foolishe Imaginations fond men haue bene brought to Monchary in somuch the seeking to come vnto Christe they haue forsaken all humanity But no man doth more truely
the fielde and when hee came drue nyghe to the House hee hearde mynstrelsie and daunsing C. This is the last parte of the Parable which accuseth them of inhumanity which woulde wickedly restraine the Grace of GOD as though they did enuy that Myserable men shoulde bee saued For wee know that the proude disdayne of the Pharisies is here reprooued who thoughte that they had not the due rewarde for their Merytes if so bee CHRISTE should admit Publycans and the Common multytude to the euerlasting Inheritance Therefore the Summe is this If so bee wee desier to bee counted the sonnes of God we must brotherly forgeue our brethren their faultes euen as hee fatherly forgeueth both them vs. S. Notwithstanding some haue interpreted this place that the Iewes were figured in the person of the Elder brother The which figure doth not sounde amisse bycause the Iewes are as it were the first begotten in the Church and we know how proudly they disdayned the calling of the Gentiles C. But they which do thus expound it doe not suffiently waigh the order of the texte For the talke began by the murmuring of the Scribes who were offended that Christe should shew so much humanity towardes miserable and contemned men Therefore he cōpareth the Scribes which were so puffed vp with arrogācy to modest men who haue honestly and thriftely in their life ordered their affayres and to obedient sonnes who haue all their life time paciently submitted themselues to their fathers gouernment And although they were altogether vnworthy of this prayse yet notwithstanding Christe speaking according to their sence imputeth vnto their fayned holinesse for a vertue by cōcession as if he had sayd Although I graunt vnto you that which yee falsly boaste that yee haue bene alway obedient sonnes vnto God yet notwithstanding yee ought not so proudly and arrogantly to reiect your Bretheren when they repent them of their wicked and daungerous lyfe S. Therefore Hypocrites cannot abide that so large mercy should bee offered vnto the people of God And Christe attributed this parson to the first begotten that the goodnesse of GOD might be the better expressed For if so be the first begotten had sinned by and by a man might haue thought that GOD doth not pardon others as he doth the first begotten Therefore in this the goodnesse of God is more greatly expressed Often times wee see that the Elder are forsaken and the Younger are chosen Thus the Purpose of Christe was to reiect the Iudgement of the flesh Howbeit this most commonly commeth to passe that as the Eldest Bretheren haue the preheminence so Hypocrites haue moste Authority in the Church As touching externall dueties they are obedient to their Parents as was Esau neuerthelesse they cannot abide that the mercy of God should be extended towarde sinners for they cast God in the teeth with their duties We are with thee we serue thee yet notwithstanding thou gieuest no more vnto vs that thou doest vnto Synners They would if they myght call God to an accounte If any man demaūde why he cōpareth Hypocrites to the first begotten which shall not be heyres we answere that although Hypocrits are the sonnes of the bondwoman Agar yet notwithstāding they haue such place for a time that they seeme to be heyres euen as Ismaell boasted of his Eldership and scorned his Brother 28. And hee was angery and woulde not go in therefore came his father out and intreated him C. In these wordes he reprocheth Hypocrites with intollerable Pryde for that the Father must be fayne to intreat them not to enuy the mercy extended vnto their Bretheren And although GOD doth not intreate yet notwithstanding by his example hee exhorteth to beare with the offences of our Bretheren And to cut of all excuse from wicked rigor he doth not only bring in the proper speach of Hypocrits whose false boasting may be refuted but also if a man haue throughly discharged all the dueties of piety towards his Parents yet notwithstanding hee denyeth him to haue Iust cause to complayne bycause his brother is pardoned It is certayne that the sincere worshippers of GOD are alwayes free and pure from this wicked affection 29. Hee answered and sayd to his father Loe these many yeares haue I done thee seruice neyther brake I at any time thy cōmaūdements and yet thou neuer gauest mee a Kyd to make mery withall with my friendes R. Hypocrits accuse GOD of vnrighteousnesse account them selues Iust For they performing the externall honesty of the Law thinke that they haue fulfilled the whole Law and that they haue deserued felicity not only in this Worlde but also in the Kingdome of Heauen Wee haue say they neuer transgressed thy Commaundement And another sayth I thanke God that I am not as other men are Extorcioners Vniuste Adoulterers or as this Publican Lu. 18.12 I faste twise in the weeke I geue Tythe of all that I possesse Also Ma. 19.20 another sayth All these haue I kept from my youth vp Wherefore when they heare out of the Gospell the God doth not respect mans Merites but doth freely remit sinnes receiue sinners they Iudge God to bee most vniust which reiecteth those that haue well deserued and receiueth the worst Wee haue fasted say they and thou haste not seene it Esay 58.3 Wee haue humbled our soules and thou haste not regarded it What are our good workes nothing then we haue fasted in vaine we haue powred out longe prayers in vaine we haue lyen vpon the grounde and haue done all good woorkes to no purpose if God doe not acknowledge mans Meryts What righteousnesse is this to condemne vs that haue fulfilled the whole Law and to saue others that haue broken the Law This and such lyke is the madnesse and vayne boasting of Hypocrites 31. And hee sayde vnto him Sonne thou arte euer with mee and all that I haue is thine C. There are two principall things to be noted in this answere The first is that the first begotten hath no cause to be angery when he seeth his Brother to bee louingely receiued without his hurt and the other is that he hauing no care for his Brothers saluation is sad for the Ioy of his returne 32. It was meete that wee should make merry be glad for this thy brother was deade is aliue againe and was lost and is founde C. As if he should say Why arte thou offended at our myrth of the which thou oughtest to bee Partaker For it is meete that we should reioyce ouer thy Brother whom we thought was lost but is now retourned home in peace These two reasons are to bee noted of vs bycause wee loose nothinge if GOD mercifully receiue into his fauoure those which were strayed away from him in their sinnes and it is wicked hardnesse of heart not to reioyse when we see our bretheren to be restored from death to life S. For such is the condition of all men which forsake God
Gospell so to be made knowen amonge the Iewes that though he had forbidden his Apostles before to goe into the way of the Gentiles Ma. 10.5 and to enter into the City of the Samaritans yet notwithstandyng he had declared by many argumentes that his Gospell did also appertayne to the Gentiles and Samaritans Act. 8..4 and that the same should be reuealed and preached to them in due time that whych afterward came to passe 12. And as he entered into a certayn Towne there Met him ten men that were Leapers whych stode a farre of Nū 12 10 2. Ki. 3.29 4. Ki. 5.27 4. Ki. 15.5 R. The Leaprosie was in olde time a speciall token of the wrath of God as may appeare by these places noated in the margent Also this disease is numbred amōg the cursses of the Law as where it is sayde If thou wilt not harken to the voyce of the Lord De. 28.27 he will smite thee with the botch of Aegypte with the Emerauldes Leui. 22.4 Scaule and Maungines The which scaule and Maungines includeth in it the Leaprosy Num. 5.2 Also a Lepar was not suffered to eat of the holy thīgs he was also by Gods appointmēt cast out of the host Insomuch that it may planly appeare that there was iust cause why the same should be numbred among the cursses of the law punishments for sin 13. And put forth their Voyces and sayd Iesu Mayster haue Mercye pon vs. C. It appereth that they wer al endued with a certaine faith not only because they craue the helpe of Chryste but also because they geue vnto him the name of Mayster And that they called hym so from their heart and not faynedly it may appeare by theyr ready Obedyence For although they beheld the filthy and stynking Scabbe in their flesh yet notwithstanding so soone as they were commaunded to goe and to shew them selues to the Priests they wente without delay For withoute the impulsion of Faithe they would neuer haue gone to the Pryestes For how vaine a Thinge had it bene to haue shewed themselues to bee cleane from their Leaprosie except they had more regarded the promise of Chryste then the present beholding of theyr dysease They carry the visible Leaprosy in the Flesh Yet notwithstanding trustyng to the only word of Chryst they doubt not to professe themselues to be clean Therefore it cannot be denied but that there was some seede of Faith in their heartes Howbeit it is certaine that they were not regenerate with the Spirit of Adoption and yet for all that it is no absurditie to say that they had certaine beginnings of Godlynes Wherefore wee oughte to take the more heede least it happen vnto vs also that wee extinguish the Sparkes of Faithe when they beginne to burne For althoughe a liuely Faith neuer die hauing fast roote in the Spirit of Regeneration yet notwithstādyng wee see that a Temporall faith which is receiued of many vanisheth away by and by againe And this is a generall Disease that when we are in necessity we seke after God but when wee haue our desires vnthankefull forgetfulnesse banisheth away that former feeling of Godlines So in like manner hunger and neede beget fayth but fulnes and abundance destroyeth the same 14. Whome when he sawe hee sayd God shewe your selues vnto the Priestes And it came to passe as they wente they were clensed R. Beholde howe quickely they haue theyr desire C. For the aunswere of of Chryst is as much as if he had sayd that they were cleane For wee know that the Iudgement of the Leaprosie was committed to the Priests in the Lawe to discern the cleane from the vnclean So Chryst leueth vnto them their authority and maketh them witnesses approuers of his miracle Therefore we sayd that these men had a Godly reuerend estimation of Chryst who being as yet diseased conceiued oute of hand hope of health by his bare voice R. Therefore although it seemeth rydiculous that they shoulde offer themselues to the Iudgement of the priests before they were clensed yet notwithstanding they goe whether Christe cōmaundeth them and they obey his cōmaundement Therefore before they come vnto the Priests they haue theyr health C. The Papists very fondly go about vpon this place to build theyr cōfession auriculer ☞ We graunt that the Leapers were sent by Chryst vnto the Priests but not to whisper theyr sins in theyr Eares but rather they were sente according to the prescripte of the Law to offer Sacrifice and to shewe theyr cleanenes vnto the Priests from theyr Corporall Leaprosie But what fooles be these that thus goe about to discredite their confession For cōsider that ten went vnto the Priests but the tenth man onely came backe again vnto Chryst to geeue him thankes So that if they will haue this allegory to maintaine theyr confession they proue that but the tenth part came vnto Chryste which come first to them to confesse Read more in Mathew the eight Cap. why mention is made of the Priestes And it came to passe as they wente they were clensed C. Here the Deuine power of Christ and of his words appeared We are also hereby taught how acceptable the obedience of Faith is vnto God For hereof commeth such sodayne Health because they hauynge good hope doubted not to go at the cōmaundement of Chryst Wherefore if so be theyr temporall faith wantynge liuely roote brought forth such a goodly blossome onely and no perfect frute the which notwithstanding it pleased God to adorne with wonderfull effect how much more excellēt a reward shal our Fayth haue if so be it stand fast in God For although the health of the Flesh dyd nothing at all profit the nine Leapers to Saluation but only a tēporall gift for a Temporall Fayth yet notwtstanding vnder this tipe it is declared vnto vs how effectual true faith shall bee which is the gyfte of the Holy Ghost 16. And one of them when hee savve that hee was healed tourned backe agayne and wyth a loude Voyce praysed God And fell downe on his face at his Feete c. R. Horrible and monsterous is thys which we haue here set before our eies for the ten Leapers began to beleeue well in Chryst they also very well began to goe forwarde in the callynge of Chryst whereby they wonderfully attayned their health but amonge these ten one only and he of whome there was least hope that is to say a Samaritane perseuered and declared hymselfe to be thankefull vnto Chryste hys benefactor C. Hereby we see how few there are which do truly acknowledge the Grace of God Tourned backe It is vncertaine whether he tourned backe againe when he was halfe waye yea or no. Howbeit the words of Luke seeme playne to proue the same Notwithstanding it is likely that he came not to geue thākes before he had heard the Iudgement of the Priest Neither was it lawfull neglecting the Commaundement of Chryst to defraud the
very dede that he was alwaies ready to hear our prayers Who neyther feared God Thys is an Example of an Vniuste Iudge and not of a Godly and mercyfull Iudge in whome there was no Shame whereas hipocrites are not voyde of shamefastnes For his words are thus much in effect If the wycked be cōstrained to do that which is right how much more shall God performe that which he promiseth who is by nature good yea goodnes it selfe As it is said in another place If you then being euill know howe to geeue vnto youre Chyldren good thynges howe much more shall your Father which is in Heauen Mat. 7.11 geue good thynges to them that aske of him Therefore thys Description preuayleth very much to amplify that we may be sure that we shal be hearde of GOD if wee persist in prayer 3. And there was a certayne Widow in the same City and she came vnto him saying Auenge mee of my Aduersaries C. Whereas Chryst setteth before vs a Widow which obtayned of the Vnrighteous and cruell Iudge her petycion because shee did not ceasse Daily to call vpon him this is the Summe that God doth not by and by helpe hys Seruaunts because he will be after a sorte wearied with prayers Moreouer although they are miserable and despised which call vpon him yet notwtstanding if so be they doe not faynt but persist in prayer he will behold them at the last and will helpe theyr necessities Howbeit this is not a comparison of thinges equall for there is great difference betwene a wicked cruell man and God which is mercifull but the purpose of Chryst was to teache that we ought not to doubt but that the faithfull by continuall prayer shall intreate the Father of mercy seeing that men which are geuen to cruelty by importunate callyng vppon will yeelde The wicked and hard hearted Iudge could not abyde the importunate cryes of the widow insomuch that he was constrained at the length to graunt How then can the prayers of the Faithful bee wtout fruite if so be they be continuall Therefore although we be wearye or if so be we persist not either if because Gods Eares seeme to be stopte the feruencie of our prayer waxe colde Yet notwithstanding wee may assure oure selues to preuaile thoughe no likelyhoode thereof appeare and with this perswasion let vs so fighte against our Impatience that long delay cut of our prayer Reuenge mee of my Aduersary C. This seemeth absurde vnto some that Chryst attributeth heere to the Electe a desyre to reuenge the which in another place he forbiddeth If any reply that the same must not bee asked before men but may be asked before God it is but a small shifte for he commaundeth vs to pray for our enemies How then can those thinges agre that a man should commend his Enemies vnto God and should also pray that he would punish them As touching the significatiō of the word the Greke word Ecdikein signifieth to reuenge or to take Vengeaunce it signifieth also to restoare a man to his right or to deliuer from Iniury in the which sence also the Latines vse the word Vindicare which though it properly signyfieth to reuenge yet it is often vsed for to deliuer from oppressiō or wrōg But if a man wyll stande vppon the Interpretation and will expound it to reuenge yet notwithstandynge there can nothing be gathered oute of this parable but that which Luke hath put downe in the first verse which is And he put forth vnto them a Parable to this ende that men oughte alwayes to pray and not to be wearye Therefore wee may not stande vppon one word thereby to draw out a sence contrary to the Doctrine of Chryste So God affyrmeth himselfe to bee the Reuenger of the Faithfull in the seuēth Verse not to lewse the Raines to the affections of the Flesh but hereby also to inuite vs to put our trust in his Defence and to perswade vs that hee is careful for our Saluation If so be we being pure and free from the desyre of Reuenge do by the motion of the Spirite call for help at Gods handes our request shal be holy and acceptable vnto GOD and hee will graunt it But bicause there is nothinge more harde then to put away those vicious affections that our prayers may bee holy and pure we must pray vnto the Lord to purge and to dyrect our harts by his holy Spirite and so our Praiers shall be acceptable he wil make vs answer 7. And shal not God auenge his elect which cry Day and Nighte vnto him hym yea though hee deferre them C. This vniuste Iudge whō Chryste depainteth vnto vs neither to feare God nor yet to care for man or hys owne shame did at the laste open hys Eyes to behold the misery of the Widow Euen so no doubte the Faythful shall receiue the like profite so that they ceasse not to call vppon God For if so be the vniuste Iudge being ouercome with her prayers was constrained to deliuer her from her Enemy GOD which is most iust merciful towarde his Electe beinge called vppon wyth theyr continual prayers and cries can not but heare and deliuer them from the violence of theyr oppressors And we muste note that Chryste applyinge this simillitude to his purpose doth not make God like vnto a wicked and cruel Iudge but showeth another maner of cause why God differreth hys Faithfull for a longe time and doth not reach out his hand at the first vnto them namely because he is patiēt Wherefore if at any time God suffer vs to bee Oppressed longer then wee would let vs know that the same is dō by his Fatherly Counsaile and Wisedome to teach vs patience sufferance For the longe sufferaunce of God towardes the wicked is not an eternall and Generall Quietus est 8. I tell you that he will auenge thē and that quickely Neuerthelesse when the Sonne of man commeth shall he finde Faith on the Earth C. In that he promiseth that God shal quickely auēge them it must be referred to his prouidence because accordyng to our Carnall Imagination he doth not helpe vs soone inough But if it were lawfull for vs to enter into his Counsayle we should knowe that his ayde is alway ready and timelie ynough S. Therfore he saith iustly that God will soone take vengeance Neuertheles when the Son of mā commeth As in the 26. Verse of the Chapter going before Chryst toulde his Disciples that a litle before his cōming there should be great security in the world so nowe in this sentence hee sayth there shall bee at the same tyme as greate scarsity of Fayth In Math. we haue these wordes And because Iniquity shall abound the loue of many shal waxe colde Ma. 24.12 but he that indureth to the ende shal be saued And a litle after he sayth And excepte the Lord had shortened those Dayes no flesh should bee saued but for the Electes sake he hath
Moises saith that he was mighty in words deedes And in this place it is doubtfull whether Chryst be called mighty in worke for his myracles as if he had sayd that he was endued with powers deuine which might proue that he was seÌ„t froÌ„ heueÌ„ or whether this was more large as if he had said that he excelled as well in the gift of teaching as in holynesse of life and other excellent gyftes And this latter sence doth best agree Neither is this addition superfluous Before God all the People whych sheweth that Chrysts excellencye was so manifest in the sight of all men that it was without all couler and vayne ostentation And hereeby may bee gathered a short definition of a true prophet which is such a one as ioyneth the vertue power of his workes to his words which wil not seke only to excel in the sight of men but also before GOD to walke sincerely with an vpright heart 21. But we trusted that it had ben hee which should haue redemed Israel as touching all these things to day is eueÌ„ the third day C. It shal euideÌ„tlly appeare by the text that they had not forsâ—ken the hope which they had conceyued coÌ„cerning Chryst though at the first sighte the woordes may seeme to importe the same But because the reporte of the commendation of Chryste contained in the 20. verse might haue discouraged a man hauing no tast of the Gosple Cleophas setteth against this offence the hope of the resurrection And although hereafter he shew himselfe fearefull and wauering in the hope thereof yet notwithstanding he dylligently gathereth all the helps hee can to support the same For it is likely that hee noted the thyrde Day to no other ende but because the Lord had promised vnto him that he would rise againe the thyrd day Also whereas after that he sheweth that the body was not fouÌ„d of the women and that they saw a vision of Angels and that the Women had spoken concerning the empty Sepulcher is referred to this ende that Chryste was risen Thus the Godly man hanging betwene faith Feare helpeth his faith and fighteth agaynst feare so much as he is able 22. Yea and certaine women also of our Companye made vs astonyed whych came Early vnto the Sepulcher Made vs astonyed R. Is this iuste cause of astonishment They ought rather to haue geeuen thankes vnto the Lord because those women knew these thinges Hereby we see how slowe wee are to beleue God whether he declare his will by wordes or by deedes Chryst had oftentimes spoken of hys Resurrection here signes are shewed and yet notwythstanding they doe not beleue Therefore it commeth of the singuler goodnes of God wheÌ„ our herts are opened to receiue his worde Hee may speeke a hundred times but hee shall finde no faith in vs vntil he himselfe worke the same in vs. 25. And he sayd vnto them O fooles and slowe of hearte to beleeue all that the Prophets haue spoken This reprehention seemeth to sharp for the infirmity of man But he which wayeth all circumstances shall easely vnderstaÌ„d that the disciples were not wtout cause so sharpely reprehended of our Sauiour Chryst vpon whom hee had ill bestowed so longe time his Labour which was almost without profite For we muste noate that the same which is spoken heere is not onely restrayned to these two but also a common faulte is set before them whych the rest of their fellowes might heere anon at theyr mouthes Chryste had so oftentimes tould them before of hys death so oftentimes also he had spokeÌ„ of a new and spyrituall life had confirmed his Doctrine by the sayings of the Prophets and yet notwithstaÌ„ding his words were spoken as it were to deafe men or rather to stockes and stones and being astonished wyth the feare of Death they wauer wyth the wynde Therefore he doth iustly attribute this wauering to folishnesse and maketh slouth and negligeÌ„ce the cause thereof because they were not more ready to beleue And he doth not only cast in their teeth that they were to slow to learne of him he being so excellente a Scholemaister but also hee casteth in their teeth theyr small regard to that sayings of the Prophets Euen as if he had sayd that their dulnesse had no excuse because the same could not staÌ„d but by them seeing both the Doctrin of the Prophets was so playne manyfest of it selfe and also so notably set forth vnto them Euen at this Day the greater parte of men beare the same blame of folly because they are vnapte to be taught But some man may demauÌ„d whether this O Fooles and slow of heart bee not a rayling sentence Question Whether also Chryst himselfe taught not saying Who soeuer sayth vnto his Brother thou foole shal be in daunger of Hell fire How commeth it to passe then that he obserueth not his owne doctrine I answere that Chryst both taught well and also did well Hee taught that it is a certaine kynde of murther to reproch our brother with words with priuat rashnesse and carnall affection to geue vnto our neighbour the name of foole But that which he spake in this place is not rayling or reproch but dutye it is not carnall affection but Spirituall Zeale it is not pryuate rashnes but publique Authority For in that hee calleth his Disciples fooles and slowe of heart to beleue it is a parte of that Sermon which being reuealed from heauen and confirmed with an innumerable sorte of myracles bryngeth Saluation vnto vs. For that holy sermon which of all other is most necessary for vs to Saluation consisteth of two parts The first part is a rehersal of the ten Commaundements The second is the Gospell of Chryste By the first we know that we are fooles dull abiecte curssed and dampned seeyng we doe none of these workes perfectly which the law of God commaundeth Therefore when Chryste blameth reprehendeth these his two Disciples he taketh vpon him the office of the law and sheweth vnto them their sinne and vnbeliefe that by this way hee myght bryng them to the knowledge of them selues that so they might the more coÌ„ueniently know Chryst their saluation R. If so bee Chryst had not sought theyr profite this sentence had bene a reproch But seeing such reprehensioÌ„s as this is proceeded of Charitie we must not counte them reproches neyther must we iudge by the words but by the affection C. Therefore let vs note that Chryst seeing his Disciples to be to negligent slouthful to make them more dilligent beginneth wyth reprehension So also muste they bee delte withall whom we knowe to bee neglygent or stubborne Yet notwythstanding the same must bee don wythout bytternesse For we must haue coÌ„passion vppon them which had rather beare a heauy yoake then obey the word of God 26. Ought not Chryst to haue suffered these thinges and to enter into his Glory C. There is no doubt but that the lord
the more certainely and gladly imbrace the Saluation offered vnto them of the which all the Prophetes had testified from the beginning For our faith which is the sound and firme Foundation is truely referred vnto Chryst seeing he is manifested by the Testimonies of all the Prophets And although there are not many euydente places in the Prophetes concernynge Chryst yet notwithstanding there is no doubte but that the meaning of all the Prophetes was to leade vnto chryst as to the ende as did Moses also For what was the end of the Ceremonies And the Prophetes were interpreters of the Law wherefore if the law leade vnto Chryst it followeth also that the Prophets leade vnto Chryst Howbeit if any man doe more narrowly waighe and consider the Prophets he shal find that there is not one which leadeth vnto Chryst For they cannot haue theyr truth but in Chryst For their commoÌ„ vse was to conclude their speaches by the Couenaunt of the Lorde Thereunto alwaies they reduced the People that they might stand fast in the same Hee which knoweth not this shal neuer vnderstand the Prophetes as did not the Ievves who standing very curiously vpon the enarration of wordes and not vnderstanding the dryft and purpose of the same erred By the mouth of the Holy Prophetes C. He calleth the Prophetes holy to the end their Woords might haue the more authority and reuerence as if he should say that they were no lighte or common but plausible VVitnesses hauing commaundement from God to testify of Chryste Let vs know therefore that they spake not of them selues or see theyr owne decrees before the world but that God spake vnto vs by them Heb. 1.1 2. Pe. 1. â— The which the Apostles testifie But how euery one of the Prophetes haue borne witnesses vnto Chryst it were to longe particulerly to shew Let this at this present serue that they spake plainelie ynoughe of that Redemption to come which was reuealed in Chryst 71. That vve should be saued from our Enemies and from the Hande of all that hate vs. E. The Greeke Texte hath Saluation from our Enemies c. That is to say That vve might be deliuered froÌ„ our Enemies Or. That he wil delyuer vs. E. This Verse and some of them following dependeth vppon the nexte Verse going before where it is sayd As hee spake VVhat hath hee spoken He hath spoken Saluation froÌ„ our Enemies that hee woulde shewe mercy and so forth C. Therefore although this Speach Saluation froÌ„ our Enemies be harde to bee vnderstande yet notwithstanding the sence is plaine that no practises power force and lyings in wayte shall let God for the perpetuall preseruing of vs when wee are deliuered out of theyr handes So that Zacharias doth more plainly explicate the power and Office of Chryst And to speake truth it should profite vs little or nothing to heare that Chryste is geuen vnto vs excepte also we knewe what he profiteth vs. Therfore for this cause he doth more fully teach wherefore the Horne of Saluation was lyfted Namely that the faythful mighte be saued from their Enemies And there is no doubte but that Zacharias knew well inough that the Churche of God had not the pryncipall war wyth flesh and Bloud but with Sathan and all his Traine by which the mortal Enemy seeketh heere Euerlasting Destruction For although also External Enemies doe assaulte the Church yet notwithstanding seeing the kingdome of Chryst is Spyrituall hee speaketh specially heere of Sathan the Prince of this World and of his Army Agayne it is noted how miserable the condition of men is without Chryst that is to say they lie prostrate vnder the Tyranny of the Deuill For otherwise Christ would not haue deliuered his chyldren out of his hand that is to say from his power Notwithstanding this Place teacheth that the Church so longe as it is a Pilgrime in this world is amoÌ„g her Enemies and is subiect vnto theyr Violence if so bee Chryst were not at hande to helpe But this is the inestymable grace of Chryst that our saluation is sure and safe although wee bee beâ—et round aboot with Enemies 72. That he would deale mercifully with our Fathers and remember his holy couenaunt That he would deale mercifully E. That is to say That he would perfourme that towardes our Fathers which of his mercy hee promised vnto them and that he might be myndefull of his holy Couenaunt Hereuppon we see that it came to passe by the onely mercy of God that hee sente a Redeemer this is the Foundation of the whole Redemptiyn A notable Order verely to be obserued For after he had described the Office of Chryst he sheweth agayne that Chryst is not geuen for our merite but onely of the free Mercy of God Tit. 3.5 Not of workes that be in righteousnes which wee haue wrought but according to his mercy he hath saued vs sayth the Apostle With our Fathers C. The Fathers might haue bene thought to haue ben worthy and to haue obtayned this thinge by theyr merites For the VVorld hath ben alwayes thus superstitious that it hath worshipped deade Sainctes insomuch that it hath made of them an Idol Moreouer he meaneth heere that not onely their Nephewes but also their Fathers were vnworthy of so notable a Benefite of God Furthermore wheras Zacharias exteÌ„deth the mercy shevved in his time vnto the Deade Fathers that they myghte all haue the feeling of the Fruite thereof it followeth hereof that the grace and power of Chryste is not contayned wythin the Straights of this Momentany life but is Eternall Neyther hath it an ende wyth the Death of the Flesh seing the Soule lyveth after Death and a Resurrection followeth the Deathe of the Flesh Therefore as neither Abraham nor any one of the Sayntes could attayne Saluation by his owne power and Merits euen so the coÌ„mon Saluation in Chryste was declared to all the Faythfull as well to the deade as to the Lyuing And remember hys holy couenaunte C. GOD is sayde to be mindefull of his Couenaunte because by that longe Delay hee might seeme to haue forgotten thinges vnder the which delay he suffered a People miserably afflicted to languish Therefore there are here three things in order to be obserued which are contained in this verse Fyrst of all that God was led by his mere mercy to make a Couenaunte with the Fathers Secondly that makyng a Couenaunte hee tyed the Saluation of men vnto his word Thyrdly that hee offeted all manner of Grace and goodnesse in Christe that so he might establish all hys promises For the assuraunce of theyr Faith consisteth only in Chryst In the Couenaunt remissioÌ„ of sinnes is promised but the same consisteth in the Bloud of Chryst Righteousnesse is promised but the same is offered in the Satisfaction of Chryste Life is promised but the same is to be soughte no where else sauing in the Death of Chryst Exod. 24.7 Heb. 9.19 And this is the cause why God in
olde time commaunded the Booke of the Law to be sprynkeled with the Bloud of the Sacrifice 73 According to the othe vvhych hee sware vnto our Father Abraham that hee would gieue vs. According to the othe C. Hee maketh mention of the oth to the ende hee mighte the better expresse how firme stable hys truth is For so GOD beareth with vs that hee vouchsafeth by his name to beare vp our infirmity VVherefore if bare promyses are not sufficient for vs let vs call to mynd this confyrmation the which if it put vs not oute of all doubte wee are to vnthankefull vnto GOD and iniurious vnto his holy name A. This is euen that same which the Apostle wryteth saying Heb. 17. â— wherin God vvilling very abundauntly to shewe vnto the Heyres of promise the Stablenes of hys Counsayle confirmed it by an oath Which he sware vnto our Father Abraham R. Hereby wee see how true and iuste God is in keeping his promises For he doth not onely obserue those promises which hee made by the Prophets but hee also obserueth those CouenauÌ„ts which he made the Patriarkes specially with AbrahaÌ„ Dauid the whych also hee hath confyrmed with an oathe For this is the Testament or Couenaunte which God made with Abraham and hys Seede I wil blesse them that blesse thee and I wil curse them that cursse thee And agayne Gen. 12. â— Gen. 22.7 Thy Seede shall possesse the Gate of his Enemies and in thy Seede shal all the NatioÌ„s of the Earth he blessed And this Couenaunte he confirmed with an othe saying By my selfe I haue sworne I will blesse thee and Multiply thy seede And concerning Dauid it is written I haue made a CouenauÌ„t with my chosen I haue sworn to Dauid my Seruaunte Thy Seede wyll I stablish for euer and set vp thy Throane from one Generation to an other Agayne Psal 89.4 I haue founde Dauyd my Seruaunt vers 21. â—â— 29. with my holy oyle haue I annoynted him I wyll destroye hys Foes before his Face and plague them that hate him My mercy will I keepe for hym for euermore and my couenaunte shall stande fast with him His seede also will I make to endure for euer and his Throane as the Dayes of Heauen These promyses made to Abraham and Dauid concerning Victorye ouer theyr Enemies concernyng Security and Tranquillitie of Lyfe and the perpetuitie of a most happy kingdom seme no tende vnto Externall Blessings only as though they were to bee fulfilled onely in thys VVorlde But by thys verse of Zacharias which is as it wer a paraphrasis of the promises of god which were made vnto Abraham and Dauid we may plainely vnderstand that those promises dyd specially tende vnto spyrituall blessinges For hee expoundeth it that these thynges are to bee vnderstode of those Ennemyes which were ouercome by Chryst Iesus and of that Tranquillity and felicity of Lyfe which is purchased for vs by Chryste For Chryste dyd not conquere eyther the Aegyptians or the Babylonians â—ph 6.12 or the Romaynes by the Externall preparation of warre but hee ouercame those Enemies and deliuered his People from all those thinges of the which Paule speaketh Amongest whome Sathan is the chyefe secondly Sinne into the which SathaÌ„ by suggestion cast Adam Laste of all Deathe and hell Furthermore Chryst restored hys People not to that Security by which they mighte worship accordyng to the Leuitticall Lawe in Hyerusalem the which worship was onely ciuile and a Schoolemayster vnto Chryst but hee forgaue them theyr Sinnes for the which remission the conscience is made so quiet throughe Fayth that now it neyther feareth Sathan nor Synne nor Death nor hel 74. That without feare we being delyuered from the hands of our Enemies myght serue him That without feare BV. This includeth in it selfe that wee are assured of the Blessynges of this Lyfe and also of the VVorlde to come For a Chrystian man is secure and certaine of forgieuenes of hys Sins although as yet he feele them For he is out of al doubt that Deathe hath no Power in hym that Sathan doth not ouercome in him and that the VVorlde can not preuaile in him Notwythstanding vnderstande not thys to bee so spoken as though a Chrystian should haue no feeling at all of Sinne but rather that he is greatly disquyeted and as it were Tormented when Synnes do grieue and that the Image of Deathe dothe terrifye hym in so much that hee being pressed wyth the reproache and shame of the VVorlde standeth naked hath none in the whole Earth of whome he may seeke helpe but God alone Sathan and Sinne are felte but they brynge nothing to passe they ouer come not For the hearte is safe quyet in God Of thys feare the Apostle Paule wryteth thus Yee haue not receyued the Spyrite of Bondage to feare any more Rom. 8 1â— but ye haue receyued the Spyrit of Adoption whereby we cry Abba Father The same Spyrite beareth witnesse to our Spyrites that wee are the Sons of GOD Also 1. Ioh. 4.18 Feare is not in Loue but perfecte Loue casteth out Feare because feare hath painefulnes for he which feareth is not perfect in loue C. Therefore the meanynge of Zacharyas is Feare is coÌ„trary to Faith that GOD can not bee VVorshyped but wyth Peaceable and quyet Myndes For they which are oute of Quyet whych reason and contende wyth them selues whether they haue hym Fauourable vnto them yea or no whether hee accepteth theyr Obedyence or reiecteth the same To bee shorte whych are tossed carryed betweene Hope and Feare do take greate paynes in VVorshypping GOD but yet they doe neuer Syncereâ—y and wyth they re whoale Hearte submyt them selues vnto him For feare and trembling maketh them to abhorre him in such wyse that if it were possible they would haue his deuine Maiesty cleane taken away Psa 130.4 VVe know that no Sacrifice is acceptable vnto God but that which commeth froÌ„ a good will willing mynd Wherefore that men may truly worship God it is necessary that theyr consciences be freed from feare Euen as Dauid also speaketh Mercy is with thee that thou mayest be feared RoÌ„ 14.23 For God wheÌ„ he hath geuen peace vnto men louingly calleth them vnto him and maketh them to come willingly and wyth an earnest desire to worship him HereuppoÌ„ the Apostle Paule sayth that whatsoeuer is not of fayth is sinne But seeing God reconcyleth men vnto hym in Chryst seeing by his Defence he preserueth them that they might be wythout all feare seeing he hath put theyr Saluation into his hand and Custody Zacharias doth iustly say that wee are delyuered froÌ„ fear by his grace Therefore the Prophetes doe make this proper vnto his Kingdome that men might voyd of feare imbrace peace and inioy peaceable blysse That vve being deliuered from the hands of our Enemies A. To these wordes appertayned the promises noated in the verse going before Myght serue