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
dispence to his Brethren Neither is there any that hath not his proper office and Vocation Wee must watch therefore Faythfully to dispence the giftes of the Lord according to his will But specially it is the portars office to watch because the custody of the house is committed vnto hym Euen so truly they muste watch more then the reste to whome the care of congregations is committed By this parable therefore Chryste speaketh thus vnto vs. It fareth with you as it fareth wyth Seruaunts which are set in Authority by their Mayster to gouerne the house Among whome the portar hath receiued speciall charge to watche agaynst the Thiefe that commeth in the Night Therefore as euery one of thē do theyr office and the portar diligently playeth the Watchman euen so I requyre of you aboue all things dilygent and faythfull watching For I departe in Bodye but the time wyll come when I shall retourne agayn in Iudgemente But for that I poynte no certaine Day I shew no certayne time onely I shewe that I wil moste certainely come the time being vncertaine to you Watch therefore alwais loking for that my comming Reade the 24 Chapter of Mat for the next Verse 37. And that I say vnto you I say vnto all watche Least any man should think the same which was spoken to the disciples not to pertaine vnto them these Woordes were added Watche BV. Not without cause these wordes of the Lord watch ought alwaies to sound in our Eares For it telleth vs what we should do all our Life tyme. Our life is a warfare vpō erth Therfore we must alwaies watch FINIS Chapter the 14. AFter two Dayes was the feast of Passouer of vnleauened bread and the hye Priestes and the Scribes sought how they might take him by crafte and put him to death BV. Now the Euangelist Marke commeth to the absolute perfectiō of our saluation Namely to the description of the salutiferous and wholesom Sacrifice of our Redemption by the Death of Chryst in the which first he rehearseth the causes of his death the which in deede appertayneth to the Aduersaries of Chryst to the hie priestes I mean and to Iudas the traitor who being blynded with couetousnes and Enuy sould the Lorde for a small price And then he maketh mention of his last supper All the which Thynges are at large expounded in Math. Read the 26. cap for that which followeth vnto the 10. Verse 10. And Iudas Iscarioth one of the twelue went away to the hie priests to betray him vnto them The Euangelyst Luke sayeth that Sathan entered into Iudas in these wordes And Sathan entered into Iudas whose Syrname was Iscarioeh which was one of the twelue We haue plentifully intreated here of in the 26. of Math. where you may read of the same 47. And one of them that stoode by drew out a Sword and smote of a Seruaunt of the hie Priests cut of hys Eare. Luke addeth saying But Iesus answered and sayd suffer ye thus farre forth and when he had touched hys eare he healed him R. Iesus turning to his Disciples sayd God forbid that ye should fighte with the Swerd I wil that ye suffer my Aduersaries to shew theyr cruelty vpō me so far forth as it is permitted vnto them I know not you to bee my Aduengers there is an other to whome I haue committed all Vengeonce he when hee seeth time conuenyent will reuenge all iniury done vnto me Wherfore suffer ye them to rage against me at this time so far as they can For in healing Malchus Eare hee sufficiētly declareth that he misliketh of Peters deede aboue all the rest So that the more infirme and weak christ seemeth to bee at this time the more respect wee oughte to haue vnto thys Myracle For he was captiue vnto his Enemies in body but not in Power and Maiesty For although he vseth not his maiesty to the oppressinge of his enemies he declareth notwithstāding by thys healing of Malchus that the same is present with him to the end he might declare that hee was a Captiue by his owne free will and not by mans force 51 And there followed him a certaine younge man clothed in linnen vpon the bare and the yonge Men caught him C. How it commeth to passe that certaine imagin this to be Iohn wee knowe not neither doth it make any great matter it pertaineth more to the matter to note wherefore our Euangelist onely maketh mention of this story He dyd it truly to this end that we might know howe shamefully and ragingly the wicked rāged and hanched theyr pray in apprehending a man vnknowen to them and not suspected of any matter Who this yonge man was as it may be by probable reasons cōiectured wee haue shewed in the 2◠cap. of Math. 54 And Peter followed him a gret way of euen till hee was come into the Pallace of the hye Priest and hee sate wyth the Seruants and warmed himselfe at the fire BV. It is a token of greate loue that Peter followeth the lord and of feare in that he followeth him a farre of of rash foolishnes in intruding hymhimselfe into the Courte of the highe priest For the reste that followeth in this Chapter read the 26. of Math. FINIS Chapter the fiftenth ANd a none in the Davvning the hyghe Pryestes helde a Councell vvith the Elders and the vvhole Congregation and bound Iesus and led him avvay and deliuered him to Pylate BV. Now Marke declareth what was done with the Lord before Pilate the Deputy to whom the Iewes delyuered him to be put to death Al these things are more plentifullye expounded in the 27. of Mathew 6. At that Feast Pylate did deliuer vnto them a Prisoner vvhomesoeuer they vvould desire BV. The intente of the Deputy is declared in that he goeth aboute to deliuer an innocent and one that deserued no punishment but in vain for he was ouercome by the wickednes of the Iewes Furthermore Pilate delte not so seriously and with so great constancy as it was needefull Yee shall haue a more plentifull Exposition of these Thynges both in Mathewe and in Iohn 16. And the Souldiers ledde him away into the Hall called praetorium he called together the whole band BV. Fyrst the Euangelyst noted what the Lord suffered of the ministers of the Iewes in the palaice of the hie Priest now he teacheth what hee suffered at the hāds of Pilates seruāts a heathē Iudge after he was cōdempned in the Iudgement hall and finally ly how hee was led vnto the Death of the Crosse All these things are to be sene more at large in Mathew and Iohn And they brought him to a place named Golgatha whych is if a mā interprete it is the place of deade mens Sculles Marke diligently describeth what was done after his condempnation in the place call Caluary Namely howe Chryste was nayled and hanged on the Crosse betweene two Theeues what hee dyd speake on the crosse what
what busines there is there but neuer any man as yet came from thence which tould any thing either of the Felicitye of Gods Children or of the tormentes of the wicked This thought the Lord purposed in this place to correct and to this end he hath tould vs that the rych man prayed Abraham that hee woulde send Lazarus to his Bretheren that he was aunswered thus They haue Moyses and the Prophetes let them heare them And when he replied that they should be better admonished if a man came to them from the deade it it was answered againe If they heare not Moyses and the Prophets neyther will they beleue though one rise againe from the Deade By whych wordes wee are taught that wee must not tarry vntill the deade rise againe to teache and to exhorte vs wheÌ„ we haue a certain rule of life deliuered vnto vs. For Moses and the prophets wheÌ„ they were alyue were so appointed vnto men to be teachers in their time that the same fruite might come vnto the posterity by their wrytings Seyng God will haue vs to he instructed after this manner to liue well there is no cause why the deade should be sent to testefy concerning the rewards or coÌ„cerning the punishmentes of the life to come neither shall their slouthfulnes bee excusable which make this theyr cloake that they know not what is done oute of the world We know that thys is a common saying amonge wicked men They are fooles which disquiet themselues with feare because there came neuer any from the Deade Chryst seking to take away such bewitchyngs of Sathan calleth vs backe to the Law and the Prophetes accordinge to thys testemony of Moyses Say not hereafter who shall ascend into Heauen Deu. 30.12 or who shall descend into the deepe Or who shal goe ouer the Sea The word is nigh euen in thy hearte and in thy Mouth Therefore they which deryde that the Scripture testefieth concerninge the iudgement to come shall one day feele how intollerable this impiety is to discredite the holy worde of GOD. But Chryst awaketh those that are hys from this drowsines least they beinge deceiued with hope of impunitie neglecte the time to repente And to this ende tendeth the answer of Abraham that because God had sufficiently deliuered the Doctrine of Saluation to his people by Moses and the Prophets there wanted nothing but that all men myght stay and content themselues wyth the same Thus the greater parte of men doe alwayes gape after new Reuelations Now because nothynge more displeaseth God then for men to passe their Boundes he forbidding al men to seeke for the truth at the mouths of Soothesayers and Sorcerers and to desire fained Oracles accordyng to the maner of the Gentiles hee promiseth that hee will geue Prophetes at whose mouth the People may Learne what is profitable for their saluation Deu. 18.10 Wherefore if Prophetes are sent vnto this ende that God might kept hys people vnder the brydle of his worde he which is not content with thys order of teachyng hath not a desyre to Learne but seeketh rather after wycked Liberty Esa 8.19 and therefore God complayneth that iniury is done vnto hym when he alone is not heard from the liuing to the dead Chryste therefore heere condempneth all Reuelations here to be vayne and false And of these Reuelations there are two kindes the one which men desyre for the nonce eueÌ„ of wilfulnesse when they demaunde the truth of the deade whereof sprang Necromancie For wee know that it is a curiositie deuised by the Deuiâ—l and forbydden by the Lord saying Let there not be founde amonge you a Sorcerer or Charmer c. Deu. 18.11 Or that asketh counsayle of the deade Also Esa 8.19 Is there a people any where that asketh not Counsayle of his God should meÌ„ run vnto the dead for the liuing There is another kinde of Reuelation when men requyre not the truth of the deade but are taught by deuelish spyrites and visions euen as do the papists who going about to proue theyr Purgatory set before vs deuelish visions Reuelations But here we are taught not to beleue the Deade but to harken to the prophets For whatsoeuer is necessary for our saluation it is set down vnto vs in the word of God Therefore agaynst all euill Spyrites and visions we must set this buckler if thou bring me any thing but that which is set downe in the law the prophetes I haue thee in suspicion and do iudge thee to be an angel of Sathan Moreouer in that Abraham deuided the word of God into the Law prophets it is referred to the time of the olde testament Question But some will say Why doe we heare Luke Peter and Paule if we must beleue onely Moses and the Prophetes AuÌ„svvere We answer that we heare nothing of Luke of Peter and of Paule but the very same which the Prophets taught For what other thinge is the Gospell but a more ful doctrine which was before preached by the prophets R. Wherefore the way of Saluation must be sought no where els than oute of the holy Scripture which is deuyded into the new and olde Testament Whereuppon Abraham sayeth not they haue reason and humane wisedoÌ„e let them heare and follow the same For although humane reason hath a certayn knowledge of Righteousnes yet neuerthelesse because it wanteth the holy Ghost RoÌ„ 1.16 it hath no knowledge of the Gosple which is the power of God to to Saluation to euery one that beleeueth the same A. Wherefore we must come to Moses and the prophetes who being led by the Spyrite of God haue reuealed vnto vs the good wil of God towardes men â— Ti. 3.17 that the man of God may be perfecte and prepared for euery good worke 30. And hee sayd Nay Father Abraham but if one come vnto theÌ„ froÌ„ the dead they wil repent C. This is a figure called Prosopopoeâ— in the which is rather expressed the sence and feelyng of those that are aliue hen the care for the deade For the Doctrine of the law in the World to cold the prophesies lye deade and no man can abyde to heare God speakyng after his maner Some desyre to haue Angels descend from heauen Other some would haue deade meÌ„ to rise out of theyr Graues Others woulde haue that whych they heare confyrmed with new myracles and many woulde haue voices to thunder out of the ayre But if it shoulde so fall out that God should fatisfy the desyres of all meÌ„ yet they would be neuer a whit the better For God hath both comprehended in his word whatsoeuer is necessarye for vs to be knowen and hath also confyrmed the Authority of this worde wyth lawfull Seales Furthermore Faythe doth not depend vpon miracles but it is the speciall gifte of the Spyrit and it springeth from the word of God Also it belongeth onely vnto God to drawe vs vnto him who will worke effectually by
chosen before of God eueÌ„ to vs which did eate and drinke wyth him after he roase from the dead Wherefore when we heare the Chryste did eate after his resurrection let vs impute it to the cause afore alleadged C. And here the faithful must omit all curious questions as these If so bee this corruptible meate were concocted and digested what Nourishmente dyd the immortall body of Chryst receyue thereby also what became of the excrementes As though it were not in hys power which created all things of nothing to consume quite and cleane a litle meat at his pleasure Therefore as Chryst did truly taste the fish and the honicombe to shewe himselfe to be man so there is no doubte but that by his deuine power he consumed that which hee had no neede to receiue to hys nourishment Gen. 18.8 So in like maner we doubte not but that the Aungels did eate and drynke at Abrahams â—able euen aâ— they had taken on them true Bodyes Yet notwythstanding we graunte not that they did eate and drynke to satisfie the infirmity of the flesh And if wee graunt that the bodies which they had taken for a time after they had done theyr messuage were broughte to nothing who will deny but that the same happened to that which they dyd boath eate and drynke 44. And he sayde vnto them These are the wordes which I spake vnto you whylest I was yet wyth you that all muste needes bee fulfylled which were written of mee in the law of Moises and in the prophets and in the Psalmes R. After that our Sauiour Chryste had prooued by manifeste and euydente signes to his Disciples that he was risen from death to life he proceedeth to set forth that which was most necessarie of all other to enlarge the Borders of his Kingdome and to set forth the glory of his maiesty on Earth For Christ came not into this world to profite the nation of the Iewes only but that hee might bee saluation to the whole world Chryst roase again from death not that this one Iewe or that may haue life but that the hapynes of euerlasting life might be offered to all nations A. For so it was prophesied before I haue geuen thee a Lyghte to the Gentiles that thou mayst be my saluation to the whole world R. And there is not a more conuenyent Instrument whereby these things may be reuealed to the whole world Esay 49.6 and to all nations then the preachynge of the R. And there is not a more conuenient instrumeÌ„t whereby these things may be reuealed to the whole worlde and to all nations than the preaching of the Gospell concerning Christ Wherefore Chryst would not onely approoue his Resurrection before his Disciples but ordained also the open preaching of the gospel that thereby we might learne the profit of his Resurrection C. And first of all he speaketh concerning his office the cause of his resurrection that the Apostles might knowe that they should be witnesses of the same and might also teach to what ende the faith of the resurrection of Christ did belong For it is somewhat to beleeue the historie of the death and Resurrection of Christ but the speciall thing is to know the cause Wherefore he proceedeth farther when he saith that all that hath bene foreshewed of him must bee fulfilled These are the wordes which I spake By whiche wordes Christ doth secretely reprehende the grosse forgetfulnesse of his disciples who being familiarly taught concerning his resurrection to come were so astonished at the same as if they had neuer heard any mention thereof For his words are asmuch as if he had saide Why doe yee doubte as in a new or straunge thing the which notwithstanding I haue oftentimes foretold you Why do ye not rather remeÌ„ber my words For if ye haue hitherto accouÌ„ted me of to be a teacher of the trueth yee ought to haue knowen this thing by my doctrine That all must needes be fulfilled Moses law the Prophetes and the Psalmes haue speciall respect vnto Christe doe prophesie of Christ coÌ„mend Christ do sende vs to Christ our sauiour alone And although at sometime they seeme to handle other thinges yet notwithstanding the spirit hath alway regarde vnto Christ Seeing therefore the whole Scripture setteth foorth vnto vs Christ who alone is our righteousnes and redemption wee ought to be diligent in nothing more then in hearing the Scripture and in studying of the same day and night C. Herby also we are taught the certaintie of the Scriptures For the Father which speketh in them is not like vnto men which promiseth much and performeth litle for one iote or title of his promises shal not fayle Wherfore we may assure our selues of all those thinges contained in the Scripture euen as if they were already fulfilled A. Heauen and earth saith our Sauiour Christ shal passe Lu. 21.33 but my word shall neuer passe away 45. Then opened he their wittes that they might vnderstand the Scriptures C. Bycause the Lord hauinge done before the office of a Teacher profited lytle or nothing with his Dysciples hee beginneth now to teache them inwardly by his holy Spirite For words are spoken in vayne vntil such time as our mindes are illumined with the gift of vnderstanding Psa 145.8 It is very true that the worde of God is lyke vnto a Candell but it shyneth in the darknesse and amonge such as are blynde vntill the Lord geue the inward lighte vnto the eyes whose proper gift is to illumine the blynde And hereby it appeareth how great the corruption of our Nature is seeing the lyght of lyfe offered vnto vs in the word of God profiteth vs nothing at all Now if wee be not able to vnderstande what is ryght how shall wee bee able to obay Wee must needes confesse that wee are vnable and weake in euery respect insomuch that the heauenly Doctryne doth nothinge at all profite vs but as wee are illumined by the holy Ghoste 1. Co. 3.18 Therefore to the ende we may be meete Disciples for him it is coÌ„uenient that wee cast away all trust and confidence in our selues and to craue for lyghte from Heauen and forsaking also the foolyshe Opynion of Freewill to commit our selues to Gods gouernment R. Therfore it is not sufficient to heare and to reade the Scriptures dilligently but we must also rightly vnderstaÌ„d and beleeue that which wee heare and reade The Iewes haue reade the scripture but they doe not rightely vnderstand the same The Apostles also and the reste of the Dysciples knewe the Scriptures concerning the kingdome of Christe but they did not rightly vnderstand the kingdome of Christ wherefore they needed an Interpreter And we cannot haue a better or more learned Interpreter than Christ himselfe of whom all the Scripture speaketh which is also the true lighte Ioh. 1 9 lightening euery one that commeth into the Worlde Question C. But heere it may bee demaunded why Christe
rather lost his labour in teaching them three whole yeares thā he would at the first open their mindes Wee answere that although the fruite of his labour appeared not so quickly Aunsvver yet notwithstandinge it was not without profit bycause when they were endued with new light they felt also the profite of the former time For their mindes were opened not onely that they might euer after be apt to be taughte if any thinge were propounded vnto them but also that they mighte call to minde the Doctrine which before they had heard in vayne Furthermore let vs know that they learned to their profite by that three yeares ignorance that they attayned to newe vnderstandinge onely by heauenly lighte Notwtstanding we must note that the Apostles were not so cleane voyde of the lighte of vnderstandinge but that they retayned certaine small prynciples But bycause the taste which they had was very small this is sayd to be the beginning of true vnderstanding when the vaile being taken away they beholde Christe in the Law and the Prophets C. But some man may demaunde and say Question Seing Chryst here opened his Apostles myndes that they might vnderstand the Scriptures why was the holy Ghoste sent vnto them afterward To this wee aunswere Aunsvver that God doth woorke by litle and litle in vs and by Degrees Hee opened his Dysciples myndes so far forth as it was needeful for a time and he defferred their ful illumination vntill the sending of the holy Ghoste And wherefore they receiued the same Surely bycause they were to striue against the whole Worlde 46. And sayd vnto them Thus it is written thus it behooued Christ to suffer and to ryse agayne from death the third day C. Hereof cōmeth no small consolation that the same which was done vnto Christ happened long before although hee made him selfe manifest by infinite miracles yet notwithstanding the same were not so certaine as when we see it foretolde by the Prophetes For seeinge all the Prophets foreshewed the same and seeing we reade that whatsoeuer they prophesied was s fulfilled all doubting is taken away This place verely ought diligētly to be noted with great attencion of the minde By this place also their cauill is refelled which say that externall doctrine shal be superfluous if so be wee haue naturally no power to vnderstand the same For Christ after he had geuen the spirite of vnderstanding to his Disciples hee did not speake vnto them withoute fruite out of the Scriptures And although the sound of the Word doe vanish away from the Reprobate wyth out fruite yet notwithstanding it shall take from them all excuse And thus it behoued Chryst to suffer R. As if he should say The Scripture concerning the maiesty of the Kingdome of Chryst must be so vnderstoode that it teacheth the Kingdome of Chryste not to be corporal in this earth but rather that Chryst must suffer in this worlde crosse and death and by the same enter into the spyrituall maiesty of his kingdome For the first promise of al which we haue concerning Chryste geueth vs to vnderstand that he must suffer in this world The seede of the Woman shall treade downe thy head Gen. 3.15 thou shalt treade vpon his heele For to tread vpon Christs heele is to cast him into diuers afflictions and into corporall death The Sacrifices also which the Patriarkes vsed signified that Chryst should shed his bloude that is to say that he should dye And to rise againe from Death The The Scripture doth not onely make mencion of the Death and Passion of Christ but addeth also his resurrectiō For to omit those places of Scripture which do plainely prophesie that Christ shall rise againe there was neuer any Prophet which hath written the Chryst shall suffer and die but the same hathe also testefied plainely that he shall ryse again raigne for euer And whē he shal rise again what shal become of his kingdō Shal he then gather together an army of Souldiers and inuade the Kingdomes of this world by externall Violence No verely But thus it is written saith he and thus it behoued Christ to suffer and to rise again from death the thyrd day 47. And that repentance and remission of sinns should be preached in his name amonge all nations and must begin at Hierusalem R. Behould this is the meane this is the way by which Chryst shall rule in this world After his Resurrection he shall not mouster and gather together souldiers to subdue the whole Worlde to himselfe with externall tyranny but he shall ordayne the publique preching of his Gospell that repentaunce may be preached throughout the whole world and remission of sinnes in the name of Chryst A. But let vs note the order which Chryst followeth here C. Fyrst he maketh mention of his Death and resurrection secōdly of the fruit which cōmeth vnto vs of thē both For where of commeth repentance remission of sins but because our old mā is crucified with Chryst that by his grace we may rise to newnesse of life because by the sacrifice of his death our sinnes are takē away our Fylthynesse washed of with his Bloud and by his Resurrection Righteousnesse purchased for vs Therefore hee teacheth that the cause of our Saluation must be soughte in his Death and Resurrection because from thence spryngeth Reconcilliatiō with God and Regeneration into a newe and spyritual life Wherefore it is plainely expressed that neither Remission of sins nor repentance can bee preached but in his name because wee can neither hope for Imputation of righteousnesse neither can wee denye our selues and obtayne newnesse of life but by thys that Iesus Chryste is made vnto vs Righteousnesse and Sanctification 1. Co. 1.30 What Repentaunce is reade the third chapter of Mathew Also in the 28. of Mathew wee haue sayd somwhat concerning the exposition of this verse Furthermore in repentance and remission of sinnes the summe of the Gospell is reprehended as appeareth by diuers places of Scripture In repentance we must be very dilligent For wee see that the definition of the same hath bene buryed The subtilty of Sathan hath bene wonderfull to ouerthrowe or obscure matters of great wayght the which he hath done in this repentance the other part of the Gospell as we haue sayd Ephe 4.21 For Paule sayth that Christe is not well knowen without the doctrine of repentance Regeneration To Repent or to conuert vnto God contayneth mortification or the denying of our selues newnes of life And this Repentaunce is wrought in vs by the feare of god whē as we refer our whole life vnto him begin to mislike of our selues 2. Cor. 7.9 Hereof commeth the sorrow of the which Paule maketh mencion I reioice that ye sorrowed to Repentance for your sorrow was godly By this kinde of sorrow it commeth to passe that we renounce our selues and geeue our Selues wholy vnto the obedience of GOD. And the fruites of
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
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
Euangelist Mathew him selfe although hee bee more plentifull than the rest and beginneth with the very Natiuity of Christe like a Hystoriographer yet notwithstandinge hee hath pretermitted almost all the Chyldhoode and youth of Christe Also the Gospel of Marke omitteth many thinges and begynneth the Euangelicall Hystory at the preachinge of Iohn the Baptist Iohn toucheth certayne thinges gleaningly as omitted of the rest Wherefore S. Ambrose gieueth vnto Luke a Hystoricall or peculier style For when hee hath geuen to euery one of the Euangelists that which belongeth vnto him hee sayth S. Ambro. But S. Luke obserued as it were a certaine Hystoricall order and hath reuealed vnto vs more of the Lords Myracles notwithstandinge so that the Hystory of this Gospell might coÌ„prehend al the Vertues of Wisedome And a litle after he sayth For wee haue sayd that this Booke of the Gosple was penned with a Hystoricall style To bee shorte if so bee wee compare him with others we shall see that hee hath bestowed much more Laboure as well in wrytinge of matters as in expressing Preceptes Also this our Euangelist after the Hystoricall maner beginneth with narration There was sayth he in the daies of Herod the king c. The which History he prosecuteth to the end Which are most suredly to bee beleeued B. The Euangeliste woulde haue those thinges which hee is about to shewe to bee taken and receyued not as matters of Chaunce but as Matters of waight and credit euidently proued without all doubt For somuch doth the Greeke worde importe C. There is in this speache a secrete Antithesis or comparison as wee sayd before because hee challenging to himselfe the authority of a faythfull witnesse abrogateth credit from others which taught the contrary B. Let vs learne by this example of Luke to follow with all diligence sincerity certaynty in Gods matters least at any time wee imbrace the Imaginations of men for the worde of God Let vs bee no longer Chyldren wauering and caryed about with euery wynde of Doctrine in the wilinesse of men Ephe 4.14 in craftinesse to the laying wayte of deceipt They which are led by their owne opinions must of necessity abyde doubtfull the which is far from a Christian man who ought to bee most certainely perswaded by the spirite of God of those thinges which hee belieueth concerninge Chryste Wherefore also they which are faythfull Mynisters appoynted of God to geue vnto his family the worde of saluation if at any time as often times it happeneth vnto men as vndiscreete persons they doe mingle with the true heauenly foode the poyson of humane inuencions they ought not onely most willinglye to suffer both them selues also their Brethren to be admonished thereof but also intreate them to doe it Whereuppon Paule when one did prophesie would haue the rest to Iudge 1. Cor. 14 29. least any humane thinge should creepe into the Churches vnder the name of Gods worde Here wee see that Luke doth note or accuse none of all those which tooke vppon them to set forth a story of the Lords Actes of any notable lye or error but only of vncertainty and yet notwithstanding he thought that cause sufficiente for him also to write the narration of these thynges Verely if in this lyfe we haue nothing more wholesome than the Woorde of God it is meete that wee shoulde not bee lesse carefull to set forth preserue the sincerity of the same then Sathan continually laboureth to leauen corrupt the same Among vs C. This ought to bee referred to the faythfull B. But hee seemeth very sclenderly to ground fayth vpon the report of men which ought to be stayed onely vpon the woorde of God And in deede the certainty of fayth is attributed to the sealing of the Spirite Wee aunswere that Fayth except the authority of God bee chiefly esteemed and doe first take place will bee contented and satisfied with no testimonyes of men notwithstandinge when there is firste in them the internall confirmation of the Spirite that they haue also gieuen vnto them a certaine Hystorical knowledge of thinges Wee call that a Hystoricall knowledge which wee conceyue of matters done eyther by our owne sighte or els by the reporte of others For concerninge the manifest workes of God wee must geeue no lesse eare vnto eye Witnesses Knovvledge Hystâ—rical then wee muste geeue credit vnto experience Moreouer Luke doth not followe pryuate Authors but such as were also Ministers of the Worde By the which Titell he extolleth them aboue the degre of humane authority Sayinge 2. Euen as they delyuered them to vs which from the beginninge sawe them them selues wyth their Eyes and were some parte of those thinges which they shewed Euen as they deliuered them to vs E. Therefore it euidente that the Euangelist LVKE hath wrytten those things which hee heard of others For that is delyuered which is by narration vttered from one to another But hee writeth not those thinges which hee hath heard of euery one but that which hee hath hearde of men of vndoubted credit that is saye of those which were present at the doing of all those thinges which they shewed And were some part of those things which they shewed A. Or which were Mynisters of the worde For so they which haue bene well exercised in the worde of GOD thoughte good to translate it For hee calleth the Apostells Mynisters of the worde which were appoynted Mynisters in preaching the worde of the Gospell He which only seeth may report otherwyse then hee sawe but these were not onely eye witnesses but were appoynted also Mynisters C. Wherefore they faithfully reported that which they hadde seene and preached He meaneth therefore that they testefied vnto him coÌ„cerning the Gospell to whom authority was geeuen of GOD to preache the same Hereof also commeth that security of the which strayte way hee maketh mencion the which excepte it bee stayed on God may afterward be shaken and troubled Therefore it contayneth great wayght that hee calleth those Mynisters of the word of whom hee hath receyued his Gosple because the faythfull may thereby gather that they Witnesses which ought not to be denyed or excepted 3. I determined also as soone as I had searched out dylligently all thynges from the begynninge that then I woulde wryte vnto thee most excellent Theophilus As soone as I had searched out dilligently E. The olde translation hath When I had attayned all thinges And the Greeke worde is metaphorically taken from those which followe one steppe by steppe least they loose any whit of the way Therefore the minde of Luke in this place is to expresse his paynes and dilligence in enquyringe searching out the truth This note beginning at L. is taken oâ—t of Francis Lambert by the traÌ„slator and added because Marlorate is but briefe L. How diligently wee oughte to examine those thinges which are taught the Euangelist sheweth by his Example when hee sayth I determined also as
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
him C. Zacharias doth not shew particulerly what the couenaunt of God doth containe but sheweth to what end God delt so louingly according to his mercy with the People to reduce them namely that they being redemed might geue themselues wholly vnto him and mighte make a vow to worship the Author of theyr saluation As therefore the efficieÌ„t cause of Mans Saluation was the free Mercy and goodnes of GOD euen so the finall cause is that men by leadinge a holy and Godly Lyfe might Glorifye his name The which is diligently to be noated that we being myndful of our Vocation 1. The 〈◊〉 may learne to vse the Grace of God in his place These senteÌ„ces I say are to be meditated that we are not called to vnclenes but to holines that we are redemed for a gret pryce 1. Co. 6â— not that we might bee the Seruauntes to fleshly Desires or to reioyse in vnbrydled Liberty but that Chryste might raigne in vs. That by AdoptioÌ„ we are made the Sonnes of God Tit. 2.11 that as children we might be obedient to our heauenly Father For in this appeared the goodnes and loue of God that we forsaking worldly desyres may liue holily godly and honestly Therefore Paule going about effectually to exhorte the faithfull to geue themselues vnto God in newnes of Life Rom. 52â— and to lay aside the olde man setteth before them the mercy of God The Scripture is ful of such Testimonies which shew that the grace of Chryst is greatly abased excepte we bend our selues vnto this scope and maâ—ke A. For this also is one end of our Election that we should be holy and vnblameable in the sight of God in loue Ephe. 1. â— euen as the Apostle Paule teacheth in his Epystle to the Ephesians We are therefore redemed and delyuered not to liue after the flesh but that we might serue the Lorde in feare 75. Wyth holynes and righteousnes before him al the daies of our life With holines and righteousnesse before him As God comprehended in two Tables the rule of Godly lyfe so here Zacharias pronounceth that we do then lawfully serue GOD when we frame our liues to holines and righteousnes For there is no doubte but that Holynes leadeth to the duties of Godlines which pertayne to the first Table of the law of the which Plato was not Ignorante But righteousnes is exteÌ„ded to al the duties of Charity because God requyreth no other thing at our Handes in the second table of the lawe â—ighteâ—usnes â—olines then that we geue to euery one that which is his owne And if any man seeke for this rule of Godly life let him loke for the same in the Law of God Before him Or. In his sighte Z. Hee seperateth and distinguisheth the holynes and Righteousnes which pleaseth men and by which it commeth to passe that wee appeare holy and iust be foremeÌ„ which is nothing else but mans immagined Hippocrisie from that which is acceptable vnto God and whych hee prescrybeth in his law Zacharias would haue vs to coÌ„sider that we are alwayes in the presence of God that he behouldeth our heartes to this ende that we might frame our liues vnto his will and Lawe that wee might doe all things euen as if he stode in his presence which is neuer absente which seeth all thinges For all thyngs are open before his eies and nothynge can be hidden from him C. Therefore it is not inoughe for the faythfull to order theyr liues wel onely in the sight of men beeause they muste liue according to the will of God who is not contented with external holines but doth principally behould the heart All the dayes of our life C. Least any man should thinke that he had don his duty when he had worshipped God a whyle Zacharias affirmeth that men are redeemed vppon this condition that they should endeuour them selues to worship God all the daies of theyr life And in very deede seeing the RedeÌ„ption the remembraunce thereof ought neuer to be drowned in Obliuion seing God hath adopted men vnto himselfe for euer theyr thankefulnes ought not to be momentany or for a short time to bee shorte seeing Chryst died and arose agayne for them it is meete that hee should be Lord of life and death Rom. 14.9 Therefore Paule commaundeth vs to lyue a holy and vpright life vntill the coÌ„ming of the greate God looking for the blessed hope and for the illustration or reuealing of the glory of the greate God and of our sauiour Iesus Chryst B. Therefore God will not haue of vs a momentany acknowledging of hys benefites but a perpetuall Tit. 2 13. during the race of our life He is euerlasting and is not chaunged Therefore hee whych acknowledgeth him can neuer be drawen away from his obedience for hee can finde nothinge that pleaseth hym better 76 And thou Chyld shalt be called the Prophete of the highest for thou shalt goe before his Face to prepare his wayes And thou Chylde C. Zacharias retourneth agayne to the commendation of the grace of Chryst but he doth it as it were vnder the person of his Sonne briefly defining the office of teachynge whereunto he was ordayned For althoughe as yet he doth not behould the gyftes of a prophet in the litle infant of eyght Dayes olde yet notwithstaÌ„ding tourning his Eyes to the purpose of God he speaketh as of a thing known BV. The Father therefore reioyseth ouer the infante because hee knoweth the excellencie of his Office and doth as it were prophesie The Prophet is as it were the interpreter of the Oracles of God a teacher also and a preacher in the Church by whom the Lorde speaketh vnto his Church reuealing his wyl as may be perceiued by the woords of Zacharias following and by the words of Mathew Where Iohn the Baptist is sayd to be preaching in the wildernesse of Iurie and saying Repente c. It is a most certaine Argument of Gods clemencie when God sendeth his Prophets to any People Math. 31. Prophets are a to â—eÌ„ 〈◊〉 Gods â—aâ—â—ur For the People cannot stande without Prophets For all things passe and slyde away The which may be sene at this Day where the Gospell is not preached For although there be in the same place many Godly men which are displeased with vngodlines yet notwithstanding none of them dare speake against the wicked or resiste theÌ„ but where there are faithfull Prophets they steppe forth and discloase wickednes and do openly crye out of it without ceassinge they exalte theyr voyce as it were a Trumpet and shew vnto the People theyr sinnes reprouing and condempning them to the ende the wicked might be ashamed and knowen and might be dryuen with feare which will not do well for the Loue of Righteousnes Question But could not GOD who can doe al things and whose wyll no man can resiste illuminate the harts of men with his spyrit that they might acknowledge and receiue
1. Cor. 8.6 and there is one Lord Iesus Christe by whom are all thinges and wee by him And thus hee is declared to bee not onely Maister teacher to whom when hee teacheth we must geue eare but also a Prince to whose gouernmente wee must be subiect and whose commaundement wee must obay For the Father hath geuen vnto him in his house the Dignity of the first begotten that hee might haue the Superiority ouer his Bretheren with power and might order and dispose the ryches of the Inheritaunce In the City of Dauid Before in the fourth verse Luke saith that the City of DAVID is called Bethlehem Hee noteth dilligently the place of the Natiuity bycause of the truthe of the Prophesie written by Micheas Miche 5. of the which Mathew maketh mencion M. As if hee shoulde say Math. 2 6 searche and consider what GOD hath Promised to DAVID and what MICHEAS hath prophesied cōcerning Bethlehem compare those thinges with these wordes and yee shall see that the most true GOD hath performed those things at this day which he had promised to the Fathers in many Ages from the beginninge C. Therefore the Angell framed his speache to his Hearers which were not altogether Ignorant of the promised redemption and hee Ioyned the Gosple with the Doctrine of the Law and the Prophets euen as the same sprang thereof 12. And take this for a signe Yee shal fynde the Chylde vvrapped in swadlinge Clothes and layed in a Maunger BV. Least the Sheepheardes shoulde doubt of the new wonderfull tydings for credits sake he geueth vnto them a signe saying Experience it selfe and the truth of the matter shall certifie you that I haue toulde you nothinge but truth Goe yee therefore to Bethlehem and seeke the newe borne Childe whom I haue preached to be Christe the Lord yee shall finde him wrapped in swadling Clothes and layed in a maunger The Angell imitateth the cōmon maner of men For we are wonte in great and doubtful matters to Ioyne signes vnto our Wordes Wherein the goodnesse of God doth shine framing himselfe to our infirmities C. Moreouer the Aungell preuenteth an offence by which the Faith of the Sheepheards might easely haue bene hindered For what a scorne is it to see him lying in a maunger which is promised of God to bee a King and the only Sauiour Therefore least so vile base a Condition in Christe should discourage the Sheepheards from in belieuing in Christe the Angell telleth them aforehande what they should see And the Lorde vseth this order dayly towarde vs which may seeme in the Iudgmēt of man ridiculouse and absurde For by the Voyce of the Gospell which is come from heauen hee commaundeth vs to imbrace Christ crucefied and he setteth signes before vs in earthly and transitory elements which may exalte vs into the glory of blessed immortality So hee promisinge vnto vs spirituall righteousnesse setteth before our eyes a litle Water and promisinge the euerlasting life of the Soule hee sealeth the same with a smale taste of Bread and Wyne Wherefore if so be the Rude stawle did not offend the Sheepheardes nor stay them from seeking Saluation in Christe nor from submitting themselues vnto his gouernment no signe be it neuer so contemptible ought to obscure his Glory in our sight but that wee shoulde adore and worship him especially seeinge that hee is now ascended into heauen and sitteth at the righte hand of his Father BV. This signe which is geuen to the Sheepheards is not agreeinge to humaine sence but is quite contrary to the Wisedome of the fleshe Wherefore they had to beholde and consider another thinge and in their mynde to apprehende another matter God accordinge to his maner doth not set before vs glorious things to the ende hee mighte confounde and ouerthrow humaine reason 13. And straite way there was wyth the Angel a multitude of heauenly Souldiers praysing GOD and sayinge 14. Glory to GOD on high peace on the Earth vnto men a good will C. The Euangelist accordinge to the maner of the Scripture calleth the Angells heauenly Souldiers the similitude beinge taken from earthly Princes This verely was done that he might haue the greater Maiesty For although the glory of God was in parte reuealed in one Angell yet notwithstanding GOD would more gloriously adorne his sonne and that as well for our confirmation as for the Sheepheardes With men the credite of two or three witnesses is sufficient to take away a doubt but the heauenly Army with one consent and one voyce geueth testimony vnto the sonne of God How obstinate then shall we be if we singe not to this cōmon title of the Angells by which out saluation in Christe is celebrated Whereby we gather how detestable a thynge to GOD vnbeliefe is which troubleth this sweete Harmony of Heauen and Earth Moreouer we are worse than brute beastes if the Songe which the Angells sunge with one consent to geue vs an example doe not kindell in vs both faith also a desire to praise God Vnity of faith commended to vs by the song of the Angells Moreouer God by this melodious Harmony cōmendeth vnto vs the vnity of faith and exhorteth vs to sing his prayses with one cōsent vpon the earth A. The which Paule wisheth may be geuen to all the Godly when hee writeth thus Rom. 15.5 The God of all patience and consolation graūt you to be like minded one towardes another after the ensample of Christ Iesus that yee all agreeinge together may with one mouth prayse God c. Glory to God on high Bu. That is to say Glory be vnto God which dwelleth in the highest R. By these words they geue to vnderstande that firste of all their office is to prayse God with a lowde voyce continually Whereupon in the Prophet the Seraphim doe cry the one to the other Holy Holy Holy Lord God of Sabaoth Esay 6.3 all the whole Earth is full of thy Glory But to prayse God is not onely in words to geue vnto God glory and holinesse but it is also to confesse the power righteousnesse holinesse goodnesse truth and happinesse belonge to God alone and that God standeth in neede of nothinge but that all creatures stande in neede of him also that God can bee benefited of none but that it is hee which benefiteth all C. Moreouer the Aungells begin with thankes geuinge or with the praises of GOD bycause the Scriptures in diuers places teach vs that wee are Redeemed from death to this ende that wee mighte shewe our thankefulnesse towardes God as well with our tongue as with our workes Therefore let vs remember that this was the finall cause why God hath reconciled vs vnto him by his only sonne that by the reuealinge of the ryches of his Grace and exceedinge mercy hee might glorifie his name And at this day looke how much any one of vs is incouraged by the knowledge of his grace to set forth the
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
Israell From that time the IEWES haue neuer ceassed to spurne kyck agaynst God but specially they withstoode Chryst Now at this Day they whych call them selues Chrystiās vse the like outrage yea they which doe proudly arrogate vnto themselues the pryncipal gouernement of the Church do bende theyr whole power to oppresse Chryst But let vs remember that they so lytle preuayle that at the lengthe they are crushed and broken to pieces For vnder this word Destruction the holie Ghost threateneth such grieuouse punishment vnto the vnbeleeuing to the end we may learne to keepe our selues far from Fellovvship vvith Christs ennemies is perillous least our fellowship with thē bryng vppon vs the lyke Destruction And yet we may not beare the lesse loue vnto Chryst because at his rysing many fall 2. Cor. 2. because the sauour of the Gospel is alway sweete and acceptable vnto God although to the wicked world it be deadely If any man demaunde how Chryst is an occasion of destruction to the vnbeleeuing which are already in Destruction though he were not wee easely aunswer that they are in double Destruction which do willingly depryue themselues of that saluation which God offereth vnto thē Therefore Destruction heere signifyeth a Double punishment whych remayneth for all the vnbeleeuing after that they haue wittingly and wyllingly warred agaynst the son of God A. The very same thinge our Sauyour Chryste noted by the Similitude whych he propounded saying Whosoeuer falleth vpon this stone shall bee broken Mat 21.44 Ioh. 9.37 but vppon whome soeuer it falleth it shall al to grynd him For when the kingdome righteousnesse of GOD is openly Preached Sathan styrreth vp those whome he houldeth Captiue that the more clearely the truth is offered vnto them the more they withstande the same and that the more they fill vp the measure of theyr Impiety so much the more they might be stricken wyth furor and madnesse in somuch that a man may see many voyde of common sence and reason This same happened to the Israelites For they which in their owne conceypte seemed to be very wise being offended at the Doctrine of Christ were made so blynd that they omitted no Cruelty vnpractysed vppon our sauiour himselfe Vntill they hauyng sufficiently prouoked the wrath of God vppon themselues were quyte cut of and cast into perpetuall Destruttion And vprysing agayne S. That is to say to be an occasion of vprysinge of Saluation For in what a remnaūt of Israell were saued and are as yet saued Chryst is the occasion thereof being apprehended by fayth C. Therefore this Consolation is set agaynst the first parte which mytigateth the matter odiouse vnto oure sence For this is grieuous to be heard If nothing else be added that chryste is a stone of offence which with hardnes breaketh the greatest part of men Therefore the Scripture putteth vs in mynde of hys other office also Namely that the Saluation of men standeth vppon him as sayth also the Prophet Esay 8.13 Blesse yee the LORD of Hostes let him be your Forte and he shall bee your Defence and stronge Tower Reade the second Chapter also of the first Epystle of Peter beginninge at the 4. verse Therefore least this bee to terryble vnto vs that Chryst is sayd to bee a stone of offence let vs by and by set agaynst it that he is also called the corner stone by which the Saluation of all the Godly is sustayned Yea let vs call to mynde to our comfort that the one is Accidentall and the other proper C. Furthermore it is worthy to be noted that Chryst is not called the Piller of the Godly but the Resurrection For the state of mē is not such that it is good for them to abide in the same Therefore before they rise from Death they must begin to liue Of many in Israell S. Hee excepteth heere those remnaunts of the which the prophet speaketh The Remnaunt of Iacob shall bee conuerted vnto the Lord their God Esay 10.11 Read the 11. to the Rom. Verse 4. 35. And moreouer the sword shall pearce thy Soule that the thought of many hearts may be opened Moreouer the Swerde E. This word Moreouer is not here superfluously added signifying that the person is chaunged and that there is heere the beginning as it were of new sorrow C. This Admonition serued very well to the comfortyng of the Vyrgins mynde that it might not be ouerwhelmed with griefe when she should come to sustayne those sharpe bruntes Assaultes whych shee could not auoyde R. It may be that it pleased the Lord thus to presse her downe leaste shee should waxe prowde vpon truste of the Flesh For if so be a prycke of the flesh were geuen to Paule least the gretnes of the Reuelations should puffe him vp VVhy may we not thinke that the lyke was geuen to Mary being so highely aduaunced to honour 2. Cor. 12. Therefore she is admonished to prepare her self to beare sorrow For in this place this word Soule signifieth the Place of the Affections as if hee should say And thou which art the mother of the sonne of GOD considerest how great this grace is and hast iuste cause to glory in GOD but yet thou shalt not be in euery point blessed For thy Son came not to lead a life fre frō al sorrow paine but to abide sharpe conflictes Therefore thou shalte bee partaker with him in his Crosse and not onely that but also thou shalt feele great griefe euen as if a sword wer thrust through they brest C. Wherefore although Maryes Fayth were shaken with many tēptations yet notwithstanding she had bitter contention with the Crosse with the which Christ might seeme to be quyte ouerwhelmed with destruction And although she was at no time swallowed vp of grief yet neuertheles she had not such a stony heart so flinty but that the same was grieued euen as the constācy of saints differeth much from senceles blockishnes That the thoughts of many harts may be opened When the light of the Gospel ariseth sundry persecutions therwtal thē do appeare the affections of the hart which before wer hid For mās simulatiō may be so cloked hid that wtout Chryst they cānot be sene But Christ with his light discouereth al deceipte maketh hipocrisy naked Therefore by right this office is geuen vnto hym that he maketh the secret affections of the heart manifest But when the crosse is ioyned with doctrine hee doth more narrowly examine the hearts of mē for they haue imbraced Chryst by external professiō cannot abide to beare the crosse because they se that the church is subiect to sundry afflictiōs they quickly forsake their place G. This was manifest in the time of Chryst passiō For they which imbraced Christ only in outward shew discouered their hipocrysy on the cōtrary part they which estemed better of Christ as did Ioseph of Aramathia Nicodemus declared their sincere affectiō
toward him And this is alway sene that whē Christ suffereth in his mēbers the secrets of many mēs harts are reuealed 36. And there was a Prophetise one Anna the daughter of Phanuel of the tribe of Asser which was of a great age had liued with a husband 7. yeres frō her Virginity And ther was a prophetise R. Iesus had receiued testimony frō Zacharias the priest frō Elizabeth his wife frō the Vyrgin Mary frō the Angels frō the shepheards of Bethelē frō the Magi that is to say from men of al sorts age condition Therfore now that he might haue the testimony of a widow also Luke bringeth forth Anna that we might haue it confirmed approued by many straunge inuincible arguments testemonies of all sorts of persons that God sent his son to be the sauiour of the world C. But Luke maketh mention here only of 2. of whom Chryst was receiued when he was offered in the Temple that to this end namely that we myghte learne to prefer that which belongeth vnto God before the whole world thogh it be very smal The Scribes hye priests wer very glorious in those dais but seing the spirit of God rested vppon Symeon Anna of the which almost all the Prynces were voyd these two alone deserued more reuerence then that greate multytude of those whych were outwardely paynted and garnyshed For this cause first the Age of Ann is put downe Secondly she is commēded to be a Prophetyse And thyrdelie shee is praysed hyghely for her Godlynes and chaste Lyfe For these thynges are they which by ryght brynge Estymation and credite vnto men And Verely there are none more deceyued by outwarde Counterfayte shewes then they whych by the Vanitye of theyr Dysposition are addyeted to Fallacyes and Hypocryticall Vysors B. LVKE also noateth Learning to bee in thys VVidow when he sayth that shee was a Prophetesse that is to say Learned and exercysed in the Scriptures expert of Gods wil and ensypred with the holy Ghost For as we may coniecture by diuers places of Scripture a Prophete seemeth properly to signify a mā endued by the inspyration of the Spyrit wyth the knowledge of deuine things aboue other men and which can instructe others concerning the wil of the Lord. Hereupon this Name was speciallie applyed to all those which were specyally addicted to deuine things yea whosoeuer by the inspiration of the spyrite spake straunge things were sayde to prophecie So we may read of Saule And the euill Spyrite sente of God came vppon Saule 1. Ki. 18.10 and he prophecyed in the middest of the house What other thinge do these words And he prophecied signifie thā that he spake straunge vnwonted things VVhereuppon also they which were endued with the good Spyrit of God and spake of deuine thinges haue seemed vnto carnall men to be out of their wits So it was sayde of him whome Elyzeus sent to annoynt Iehu Kynge Ki. 1.9.11 Act. 26.24 Wherefore commeth this mad man vnto thee So Festus thoughte Paule to bee mad when hee spake of deuyne thynges Therefore flesh and Bloude iudgeth that to be mad which it cānot reache vnto So that true and Godlie prophesying seemeth to be a certayne ability both to know and also to shewe forth fully and certainely the Wyll of God to the profite of the Church which ability commeth by the instincte inspyration of the holy Ghost Part hereof is a certaine foresight and foreshewing of thynges to come or else of thinges hidden and parte the whych in deede is more deuyne is an Ability to speake more aptly of God and Godlines Howbeit yee shall very seldome finde that they are called Prophetes who haue not the gifte of foresight and foreshewing things to come or els the knowledge to shew matters so secrete and hidden that it is not possyble for mans wit to reach vnto them as was that whych Samuell sayde to Saule cōcerning the Asses which he sought and Elizeus to his Seruaunt Giezi tould what hee had taken of Naaman the Syrian 1. Ki. 9.20 4 Ki. 5.25 Also Chryst toulde Nathanaell where he was when he was called of Phyllip Ioh. 1.48 Whereupon God geueth a marke whereby a true Prophete may be knowne in the 18. Chapter of Deuteronomy the 22. verse Namely that the same which the prophet foresheweth shall come to passe Howbeit in the 13. Cap. of the same Booke another Marke is geuen vnto him as that hee shall not withdrawe the people from worshipping God alone For it may be that GOD willing to try his people will suffer that to come to passe whych the false Prophet hath foreshewed Hereuppon Saules Page goinge about to proue Samuel to be a true prophet sayd of him Behould there is in this City a Man of God and he is an honourable man all that he saith cōmeth surely to passe And thys seemeth to be the meaning of Paule when he sayth But if al Prophesie and ther come in one that beleeueth not or one vnlearned hee is rebuked of all men he is iudged of all men and so are the secretes of his hearte made manifest so hauing fallen downe on his Face he will worship God saying that God is in you of a truth What meaneth this Hee is rebuked of all men 1. Cor. 1◠24 he is iudged of all men and so are the secretes of his heart made manifest But onely that the Prophets by the instincte of the Spyrite reueale the secretes of his heart the which seeynge no man can doe of himselfe the vnbeleeuing or vnlearned knoweth for a suertie that God doth worke and speake in them Nowe the People of Israell had alwayes almoste many such Prophets of the Lord which knewe and could speake by Visions or by dremes or by the motion and instincte of the spyrite concerning the will of God in dyuers thinges and also concerninge the actes of men far exceeding mans capacity Yea these were not wantynge in the primitiue Church Act. 13.2 For ther were such Prophets teachers in the church of Antioche who worshippinge God with fasting and prayer Act 11.28 the holy ghost sayd Act. 21.11 Seperate me Barnabas Saule for the Worke wherein I haue called them Such a one was Agabus who foreshewed the greate Famine to come and the imprysonment of Paule Act. 5.3 Peter also declared this kynde of Prophesie when he discouered the deceipt of Ananias and Saphyra And althoughe no man hath the name of a Prophet in the scripture which is not endued wyth the foresight and foreknowledge of things to come yet notwythstanding the pryncipall Offyce of Prophets hath ben by the instyncte and Reuelation of the Spirite to leade vnto Godlynes Whereupon the Apostle Paule sayth Hee which prophesieth speaketh vnto men Edification Exhortation and Consolation Co. 14.3 Such were the most excellent prophets in the Scripture As Moses Samuell Elyas Elyzeus Esayas Ieremy Daniel and others
bicause the Iewes thought that the kingdome of the Messias should bee an Earthly kingdome hee would not mayntayne their Error by that Example For if they had seene him to deuide Inherytaunces the rumor thereof shoulde by and by haue bene spread abroade So in like maner many looked for a Carnall Redemption the which they too earnestly desired the wicked boasted that he went about to make a chauÌ„ge and to pull away the state of the Romaine Empyre Wherefore hee coulde not doe better then geue this answere by which they might all know that the kingdome of Christe was spirituall Therefore let vs also learne soberly to behaue our selues and to take nothinge in hande that may cause vs to bee euell spoken of Furthermore the purpose of the Lorde was to put a difference betwene the Polliticall gouernment of this Worlde and the gouernment of the Church For hee was ordayned of the Father to be a Teacher who with the Sworde of the Woorde should cut the thoughts Affections of men and pearce into their foules ☞ Thus the latrocinie and Robbery of the Pope and his is condemned who boastinge them selues to bee the Sheepheardes of Christe do take vppon them to inuade earâ—hly prophane Iurisdiction For there shal be somewhat lawfull of it selfe which shall not pertayne to euery one Wherefore Christe woulde not haue all thynges mixte and confounded For the gouernment of the Church is spirituall the politicall gouernment pertayneth to the coÌ„mon life of men We must therefore alwayes haue respect vnto our calling and what is meete for the fame For those things which are most exelleÌ„t are somtime in the sight of God most vile There was also a 3. particuler cause namely bycause Christ saw that this man leauing the doctrine of God had respect vnto his domesticall profite And this disease is to generall and coÌ„mon in somuch that many professing the Gosple let not to abuse the same by making it a cloake to couer their couetousnesse Wee may easly gather this by the circumstance of exhortacion for except the man had abused the titell of the Gospell for hys owne Gayne occasion had not bene gieuen vnto Christe to condemne couetousnesse Therefore the text doth sufficiently shew that this man was but a couÌ„terfeit Disciple whose minde was wholly occupied with his land coÌ„modity Moreouer the Anabaptists do to absurdly infer vppon this place that it is not lawefull for a Christian man to deuide Inheritances or to take vpon him any ciuill office Whereas Christe only denyeth him selfe to be a Iudge bycause he was ordayned of the Father to another ende Let this therefore be as rule vnto vs to keepe euery man wythin the boundes of his callinge whereunto he is called of God 15. And hee sayde vnto them Take heede and beware of couetousnes for no mans Life standeth in the abundance of the things which hee possesseth Take heede beware of couetousnes E. For couetousnes the Greeke word is Pleonexia which signifieth an insatiable desier of the which Christe commaundeth vs to take heede For no mans Life standeth in the abuÌ„dance By which words the spring internall originall froÌ„ whence an insatiable desier of hauing doth come is noted For bycause men do coÌ„monly iudge him to bee happy which possesseth most doe imagine ryches to bee the cause of a blessed life hereof coÌ„meth the imoderate desier which seÌ„deth out his flames like a hoate Fornace yet neuertheles is nothing abated in heate wtin But if wee were persuaded the riches were but necessary helps for this preseÌ„t life which the Lord reacheth vnto vs with his hand the vse whereof he blesseth this only cogitacion would easly asswage al wicked desiers that which the faithful know to be true by experience For whereupon commeth it to passe that they hange vpon God alone but only bicause they do not tye submit their lyfe vnto abuÌ„dance but do only rest theÌ„selues vpon the prouidence of God who alone doth both sustaine vs with his power also geueth vnto vs so much as is needefull And that which is spoken heere of Ryches may be extended to honors to all the helpes of this presente life 16. And he put forth a similitude vnto them sayinge The ground of a certaine ryche man brought forth plentifull fruites C. This similitude doth set forth as in a glasse the proportion of that sentence the men liue not in their aboundance For when life is taken away from the most riche what doth it help that they haue heaped together much ryches We all grauÌ„t this to be true yet notwithstanding few regarde the same but rather all men for the most parte doe so order their Liues that they goe quite from God placinge their life in the present abundance of things Therefore all men must needes waken them selues least they fayninge them selues to be blessed with ryches doe tangle them selues in the Snares of Couetousnesse Plentifull fruites First of all wee see here the truth of this common Prouerbe The more wicked the more fortunate For the riche man of whom mencion is made here was wicked yet notwithstanding his Land brought forth plentifull fruite What meaneth Moses then to write sayinge that vngodlinesse is accurssed If thou wilt not hearken saith hee to the voyee of the Lord thy God Deu 28.17 curssed shalt thou be in the fielde curssed in thy Barne c. Why then was the fielde of the wicked ryche man blessed Question The word of the Lord pronouÌ„ced by Moses is not in vaine For so God hath ordained that blessing and good should befall the Godly and curssinge and euell happen to the wicked Yet notwithstanding God doth somtime suffer his ordinance to be chaunged to the which he is not tyed partly that by this meanes hee may declare his exceeding clemencie Mat. 5.45 by which hee suffereth hys Sunne to shyne vpon the euell and his Rayne to fall vpon the vniust partely that thereby hee may declare that there shal be another Iudgement and another world in the which all thinges shal be ordred not by words only as in this worlde it is seene but by deede according to lawfull order partely that hee may exercise the good and Godly in Fayth and to driue them to seeke after the ryches to come and partely to call the euell by this goodnesse to repentance and that if they doe not repente hee may more grieuously afflicte and punishe them Hereupon the Prophet sayth Iere. 12.3 Psal 73. â—8 Take them away lyke as a flocke is caryed to the slaughter house and appoynte them for the day of slaughter Therefore when the fieldes of this riche man brought forth plentiful fruit it was not for the deserte of his Godlinesse bycause he was a wicked man but that he might be inuited to repentance and that if he did not repent his punishment should be the more C. Furthermore in this parable is set forth vnto vs the transitory
the God hath geuen vnto vs a Kingdome and that for no other cause but because it it was his pleasure wee see most manifestly that the same is not gotten by the merite of Workes Therefore so often as the Lord doth put vs in hope of Eternall Life let vs remember that there is no cause why we should feare the lacke of Daily foode 33. Sell that ye haue and geue almes prepare you Bags which wexe not olde euen a Treasure that faileth not in Heauen wher no thefe commeth neither Mothe corrupteth Sell that yee haue The like charge the Lord geueth in the 19. Chapter of Mathew Verse 16. and in the tenth of Marke Verse 17. Where we shall haue the Expostion hereof By these woordâ— the Lord geueth vs to vnderstand that he would haue in all Chrystians a selling mynd that is to say a mynd so affected that it trusteth not in Riches but prepared to forsake them at the wil and pleasure of God Psal 62 11 1. Ti. â— 17 Then he requyreth at our hands that wee be willing and ready to helpe such as bee in neede and necessity with our goods RoÌ„ 12.8 2. Co. â— â— Oâ—e 6.7 Luke 3.11 For this is a generall saying I vvill haue mercy and not sacrifice And agayne Let him that hath two coates chare with him that hath none Therefore that which Christ speaketh heere concerning the sellinge of possessions oughte not so precisely to be vrged as though it were not lawful for a Chrystian man to keepe soÌ„what in store for himselfe Onely hys purpose is hereby to teach that we muste not onely geeue vnto the poore of our superfluity but also that we must not spare our Landes if so be we haue not money lying by vs to helpe and releue the poore As if he should haue sayde Let your Liberallity be extended eueÌ„ to the deminishing of your Patrimony and to the selling away of your lands For the reste of this Verse reade our annotations vpon the 6. Chapter of Math. Verse 19. 35. Let your Loynes be girded about and your Lights burning C. Chryst doth here shew very briefly in few wordes how the Faithful must walke in this world For first of all he setteth the gyrding of the Loynes against Idlenes and burning Candels against the darkenesse of Ignoraunce Chryste therefore commaundeth hys Disciples to bee ready and prepared for theyr Iourney that they may speedely goe throughout the Land that they may seke no sure or quiet abiding any other where then in heauen An admonition very profitable For although also prophane men haue the chariot of Life in theyr mouth Yet notwtstanding we see how they lye groueling vpon the Earth But God dothe not aduaunce any to the honor of hys Sonnes but those which acknowlege themselues to be inhabitaunts on the Earth for a time and which are not onely prepared always to wander but doe also runne all theyr course to the Celestiall Life And now because al the whyle they are in Earth they are incloased in Darkenesse he appoynteth vnto them lightes as haue they which walke in Darkenes and in the night As touching the gyrding of the Loynes it is a speach taken from the common manner of those that dwell in the East partes â— Ki 18.46 4. Ki 4.19 â—ere 1.17 which vse longe Garmentes R. And in the holy Scriptures the girding of the loynes signifieth celeritye and speede to finishe any matter to bee taken in hande by those Seruauntes which vsed to weare long Garmentes which they vsed to gyrde vp wheÌ„ they wente any whether By gyrded loins and burnyng Candels the Lord meaneth that we must be ready always to goe with him 36. And ye your selues bee like vnto men that wayte for theyr Lorde when hee will returne from the Wedding that when hee coÌ„meth and knocketh they may open vnto him immediately C. Christe here vseth another similitude which Mathew omitting is more briefe in this matter then Luke For he likeneth him selfe vnto the Maister of a house who being mery abroade at a mariage or beinge ells where from home makinge good cheere will notwithstanding haue his seruants to behaue themselues modesty and soberly at home and being occupied with their lawfull woorke to looke dayly for his returne Therefore although the sonne of God be now absent from vs being taken vp into the blessed Rest of Heauen yet notwithstanding bycause hee hath enioyned to euery one his duety it is very absurde that any man should sleepe Idell Furthermore bycause he promiseth that he will come againe vnto vs it becommeth vs to be ready euery moment to receiue him least hee finde vs sleeping and Idell For if so be a mortall man loke for this seruice that at what hower soeuer he returneth home his seruaunts shall be ready ready to go and meete him how much more lawfully may the Lord require the like seruice at the hands of his seruauntes that being sober and watching they may alwayes waight for his comming 37. Happy are those seruants whom the Lord when he commeth shall finde wakinge verely I say vnto you that hee shall gyrd himselfe make them sit downe to meate and will come forth and minister vnto them Happy are those seruaunts A. The Lord exhorteth to watchinge by many similitudes in Mathew in Marke but here he semeth to speake somwhat more For hee addeth Verely I say vnto you that he shal gyrd him sele C. In the which wordes to the ende he may the better encourage his Dysciples he saith that Earthly maysters are so much delighted with the readynes and diligence of theyr Seruants that they will also serue them Not that all maisters vse this but because thys commeth sometime to passe that the Mayster which is gentle and curteous doth admit his Seruauntes as Companions to his own Table Bu. Wherfore we may not so vnderstande thys saying of Chryst as though the Lorde should minister seruelely in Glory to those that are happy and blessed but because he geueth vnto them full and perfecte rest and shall make theÌ„ partakers of his owne Glory For the Lyfe and all the Ioye of the blessed commeth of Chryst and is in Christ For he came not to be ministred vnto Ma. 20.28 Luk. 22.27 but to minister and to geue his lyfe a redempcion for many 38. And if hee come in the seconde watch yea if hee come in the thyrd watche and finde them so happie are those Seruauntes R. This is the behauiour of faithfull seruaunts which loke for the coÌ„ming of theyr lord in the night from a feaste or mariage they gyrd theyr coat vnto them and carry in theyr handes burning torches they prescribe not to their Lord any time when he shall come but being watchfull and careful they wait for his comming home that so soone as he knocketh at the dore they may open vnto him and may geue him light with theyr torches Euen as if the lorde comming in the first watch findinge
Iudgementes of God so often as he punisheth the Sinnes of some but he would haue vs alwayes to way and Examine our owne sinnes first For hereof this excellente fruite commeth Namely the preuentinge of Gods punishments by repentaunce Wherefore we ought to learne heere these two things Namely to acknowledge all Calamity to be a punishmeÌ„t for sinnes And therefore are admonyshed to feare euery threatening of the wrath of God against vs excepte wee repent For when we heare or see any Example of the iudgemente of God let vs know that the Lorde doth crye that euery one would consider of hym selfe Secondly that we doe not iudge of the manner of sins by the measure of the punishment iudginge them to be most wicked which are in greatest misery For as Gods iudgemeÌ„t doth begin at the house of God Euen so oftentimes the most holy are more surely cryed in aduersity then the wicked 1. Pe. 4.17 And Chryst semed to be most miserable of all men who notwithstandynge was without all sin but we are neuer vndeseruedly punished Therefore we must diligently consider the Iudgements of God but so that we weygh not these Iudgements by our Carnall reason and sence but rather let vs endeuour our selues to repente when we are warned by other mens harmes knowing that the most iuste Lorde will take vengeaunce vppon all those that neglecte repentaÌ„ce C. To the which effect pertaineth this admonition of S. Paule Let no man deceiue you with vayne Wordes For because of these things the wrath of God commeth vpoÌ„ the obstinate and rebellious Eph. 5.6 6. He tould also this Simillitude A certaine man had a figge tree planted in his Vineyard and he came and sought fruite thereoÌ„ found none C. This parable is ioyned with that which goeth before For Chryste confirmeth that which he hath spoken already For the greate vengeance of of God hanged ouer the heads of the people of the Iewes of the whych the Lord had oftentimes admonished theÌ„ that he might moue theÌ„ to repeÌ„tance And the summe of the parable is this that many are suffered for a time which are worthy of Destruction yet notwithstanding that they gaine nothing by delay if so be they goe forwarde in theyr Obstinacy For hereof commeth wicked flattery with the which the wicked Hipocrites doe flatter themselues and are made more obstinate because they do not consider their wickednes but as they are constrayned And therefore so longe as God doth wincke and doth differ theyr punyshments they thinke that they are in his fauour And so they thinke theÌ„selues to be safe â—say 28.15 Rom. 2.5 as though they had made a couenaunt with death and destructioÌ„ For this cause Paule so earnestlie inueigheth agaynst them We knowe the trees are sometime saued and kepte not because they are alwaies profitable and fruitefull vnto theyr owners but because the diligent and painefull husbandman leaueth nothing vnasayed before he cutteth them from of the Ground And hereby we are taughte that although the Lord doth not spedely take Vengeaunce vpon the wicked yet notwithstanding wee see the cause why he forbeareth them By which humane rashnesse is restrayned least any man shoulde presume to speake agaynst the most high Iudge if hee did alwayes execute hys iudgements with equall ballance 7. Then sayd he to the dresser of the Vineyarde Behoulde this three yeeres haue I come sought fruit in this figge tree and finde none cut it domne Why combreth it the Grounde C. This is a very fit and profitable simillitude which holdeth and agreeth with the matter almost in euery point The wicked haue place in the Vyneyard of the Lord. For the whole world is the Lordes If we bee vnfruitefull we are worthy to be pulled vp by the rootes Notwithstanding the Lorde doth beare wyth vs for a time Howebeit we ought not therefore to flatter our selues A. For the wrath of God shal be powred forth in due time vpon those which neglecte to repent C. If this be true in the whole howe much more in those whom hee hathe planted in the Church For we are called into the society of the Sainctes that we might bringe forth fruite If wee bee vnprofitable it may bee that he will not punish vs by and by Yet notwithstanding at the length we shal feele his Iudgement Agayne we must note that the Reprobate as vnfruitefull trees are not onely vnworthy of dunging and proyning but also of theyr rome place 8. And hee aunswered and sayd vnto him Lorde let it alone this yeere also till I digge rounde aboute it and doonge it C. Heere is a comparison betwene the Lord and the Dresser of the Vyneyard not that the ministers of God excell him in clemency and meekenes but because the Lorde doth not onelye grauÌ„t longe life vnto sinners but doth also benefite them many wayes that he might allure them to bringe forth better fruite B Moreouer in that he maketh heere the dresser of the Vyneyard to intreate the Lord for the figge tree he doth shadow and signify hymselfe who is as it were the Dresser of his Fathers vine namely at the time of the people of the Iewes that bothe by doctrine and also by myracles hee might make them fruitfull And withall he geueth vs to vnderstande what theyr office is whom the lord hath appoynted to trimme dresse his vyne These are pastors which ought to call vpon the Lord that he do not by by destroy those which are vnfrutefull For there ought to be a fatherly loue in the shepeheard toward the church Ex. 32.31 As the Example of Moses teacheth who openly set himselfe againste the wrath of God to mittigate the same Euen so pastors though they see their Doctrine not to be receiued as it ought must flee vnto the Lord leaste hee powre forth his wrath vpon the people 9. AND if it beare fruit thou maist let it alone and if it beare not theÌ„ after that shalt thou cut it down Hereby wee see that the Lord by thys Parable threateneth the Iewes if so be they continue still barreine being already digged doonged of him that is to say instructed in heauenly Doctrine there shal be nothing left vndoÌ„ whereby they may be cut of as an Vnfruitefull figge tree A. Many of the Iewes no doubte well vnderstandyng these things beleued him to bee theyr Sauiour and being made fruitefull by him eschued and escaped those euils which remained for the obstinate 10. And he taught in one of their Sinagogues on the Saboth dayes A. How diligent and paineful the Lord was in teaching the people the EuaÌ„gelistes testefie euery where For hee being sent of the Father to preach the Kingedome of God did bouldely dyscharge the same according as he sayth I haue declared thy name vnto the men whome thou hast geuen me out of the World Io. 17.6 And he taught pryuatly and publiquely but specially in the Sinagogues of the Iewes whether resorted a great Company
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