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
and bounde him in Pryson for Herodias sake his brother Philips wife because hee had maryed her 18. For IOHN sayd vnto HEROD â—enit 18. d â—nd 20. d It is not lawfull for thee to haue thy Brothers Wyfe 19. Therefore HERODIAS layd wayte for him and woulde haue killed him but shee coulde not 20. For Herode feared Iohn knowing that hee vvas a iust man holy and gaue him reuerence and when hee heard him hee did many thinges and heard him gladly B. There is no doubt but that Iohn moued and admonished Herode in due coÌ„uenient time and that not without hope of Fruite Least that any man should thinke that he gaue that which was holy vnto dogs the which may bee gathered of those things which our Euangelist here declareth But when wee reade that heâ— reprehended the adultery of Herode let vs not thinke that hee reprehended not other vices But this was the most notable vyce For hee would easely willingly haue suffered other vices to bee reprehended but this was so odious that hee could in no wyse beare it Notwithstandinge wee see somewhat in Herode worthy of prayse For he reuerenced Iohn hee did many thingesing taught of him hee willingly heard him the which truly were not the signes of one past hope for they that are such will easely contemne God and his mynisters There are many Reprobates which will not heare one woorde but this man heareth wyllingly neyther doth hee heare as manye are wonte which are delighted as if one shoulde tell mery tales no this man did many thinges as hee was taughte Howe many are there at this day which are worse than Herode which doe not onely contemne the mynisters which lyue but the Apostells and Prophets also How many do tremble if mencion only bee made of God Howe many are there which heare receiue no profit And although Herod had these affections yet notwtstaÌ„ding he abstayned not froÌ„ Iohn whoÌ„ he had killed before his byrth day had not the feare of the People stayed 21 And when a conuenient day was come that Herode on his byrth daye made a supper to the Lordes hye captaines and chiefe estates of Galile And vvhen a conuenient day vvas come M. The Adulterers seeking al meanes possible to slay Iohn toke his birth day of Herode for a conueniente time to bryng her wicked purpose to passe For the subtil and crafty womaÌ„ knew the dispositioÌ„ nature of Herode More ouer she knewe the maner luxurious baÌ„quetting that should be on that day in somuch that shee hoped that the same day would bryng great occasion to finyshe her purpose Read in the 14. chapter of Mathewe for that which followeth in this Chapter til ye come to the 30. verse Math. 10 Luke 9. 30 And the Apostles gathered them selues together vnto Iesus toulde hym all thinges both what they had done and what they had taught The Euangelist Luke hath And the Apostles being retourned toulde him all that they had don The Apostles were sente to preache but being now returned they gather themselues together vnto Iesus and and to declare what they had done and taught For recourse must alwais bee had vnto Chryst from whome all thinges do come To this Christ we must bryng all that we haue to be tryed He which desireth to please the worlde forgetteth Chryst his head he shal altogether forsake his calling Neither must any thing be attributed vnto vs if any thinge by vs be brought to good passe but all prayse glory must begeuen vnto Chryst who worketh in vs by vs al good things 31 And he sayd vnto them Come alone out of the way into the wildernes and rest a whyle For there were many commers and goers and they had no leysure so much as to eate Mathew in his fourrene Chapter saith that Christ went therfore aparte because he heard that Iohn was behedded by Herode but oure Euangeliste sayth that he went out of the way that his Disciples might rest for a whyle from the trouble which they had by the recourse of the people Bothe of them truly speake rightly For it is no absurdity to say that there many causes of one deede so that they be not coÌ„trary one to the other In that cause wherof Mathew maketh mention wee are taught to auoyde the mad fury of the wicked for a time and to geue no occasion to set the same on fyre It is lawful to flie from the wicked which are ready to murther that afterwards more profit may be brought to the godly by our ministery Math. 12. EueÌ„ so Chryst at this time fled or weÌ„t apart from Herode because the time of hys death was not yet come As touching the cause which our Euangelist Mark bringeth the humanity of Chryst is to be considered who knowing the imbecility of his disciples the yrksomnes of continual labour gaue the space and time and space to rest them 32 And hee went by Ship out of the way into a desert place B. He wente out of the way by Shyp ouer the Sea of Galile which is the Sea of Tiberias that is to say the Lake of Genesar as S. Iohn wryteth Luke saith that he went aside into a solitary place nie vnto the City which is called Bethsaida when as notwithstandynge on the other syde of the shore which lay ouer agaynst this city The Lord multiplyed the bread because our Euangelyst wryteth about the end of this chapter that the Lorde commaunded hys Disciples to goe ouer vnto this Citty whyle he sent away the people Wherfore it is necessarye that either Luke Luke speake of the place in the whych the Lord taught before he sent them ouer the Lake or else that the Deserte was called Bethsaida and that it was beyond the Lake But he had not much rest for by by they came to him on foote out of all Cities As concerning the verses .33.34 and 35. Reade the 14. of Mathew beginning at the thirtene verse 36 Let them departe that they may goe into the Countrey round aboute and into the townes and buye them Bread for they haue nothing to eate B. According to the maner of the Hebrewes the Euangelyste hath put in thys word bread for foode or meate For the Euangelist Mathew hath that they may buy them foode For they haue nothing to eate The desyre of this people to heare Chryst is to be noted with the whych the People were so inflamed that they desired the same more then Meate Where the grace of Chryste truelie is felte all things are despysed in comparison of that The Euangelist Luke addeth Because we are in a Deserte place 37 He answered and sayd vnto theÌ„ geue yee them to eate And they said vnto him shall wee goe and buy two hundereth penyworth of Breade and geue them to eate As concerning the exposition of this Verse the 38. and the 39. also reade in the 14. Chapter of S. Mathew beginning at
him because so soone as they see him they salute him yea and his presence doth cease the rage of the Scribes because wheÌ„ they wer asked whereof they disputed they held theyr peace For it followeth 16 And he asked the Scribes what dispute ye among your selues B. The Lord suffered his Disciples here to be not a little confounded because they could not cast out the deuil Notwithstanding he came to them in time least they seming to be ouercome by the Scribes should not only bryng shame and reproch to themselues but also to the Gospell which they preached But theyr owne vnbeliefe was the cause of al the Ignominy whych they suffered Let vs therefore at all times boldly trust in the Lord and he will neuer suffer vs to be confounded For by vnbeliefe the glory of the Father is hyndered As concerning that which followeth vntill ye come to the 20. Verse Reade in the seuentene Chapter of S. Mathew 20 And they broughte him vnto him and when he saw him straight way the Spyrite tare him and hee fell downe vppon the Grounde wallowing C. Heereby we see that the presence of God oftentimes when the time of manifesting his grace is come dothe make the Deuill to rage For althoughe hee seeth that he is not equal with God yet notwithstanding hee seeketh to resiste him asmuch as he can Euery man by experience knoweth what great difficultye there is in ouercomming temptations when he feleth the God the which temptations truly the wicked do not feele Notwithstanding sometimes he doth so raigne that hys kyngdome doth not appeare Let euery man way and consider with himself how long time he hath bene vnder Sathan when he liued in Superstitions The nearer that Chryst commeth the madder is the Deuil a manifest profe wherof we haue in this history Who would not haue sayd seeing the deuill so to rage What profite hast thou in brynging thys thy son This man is commonly a prouocation to the Deuill to make him more mad but we may not iudge by the beginning we must alwayes waighte for the ende For at the firste the Chylde was torne and rente Iohn 2 but after that he was deliuered When Chryst coÌ„mauÌ„ded to fill the vessels with water who woulde not haue sayd that it had ben a ieste as though the Water had bene the better in them but the purpose of the Lord was not yet knowne To the ende therefore the Deuill might hynder the fayth of the Father and moue the people to the hatred of Christ he raged the more behemently and tare the Chylde After the same maner SathaÌ„ pricked Pharao forth to oppresse the People of Israell more and more before theyr departure out of Aegypte and also to brynge them to desperation to make them enuy Moses and Aaron the seruants of God 21 And he asketh his father hovve longe is it ago since this came vnto him And he said of a Chylde A. Chryst demaundeth this question as though he were ignoraunt who knoweth notwithstanding all thynges before they come to passe And he sayde of a Chylde C. If hee had this Disease from his infancye it is certayne that it was not a punishment layed vppon him for any sinne that he had committed but rather the secrete Iudgemente of God It is most certaine truly that euen the very infants so soone as they come forth of the mothers womb are guilty before God but the punishmeÌ„ts of God haue oftentimes secrete causes and that to proue our obedience we cannot more iustely honour God then if we reuerently modestly adore hys iustice when it is hydden from vs we know what Chryst sayde in an other place Neyther the blynd man neither his Parentes haue sinned that he should be born blynd Iohn 9. He denieth blindnes to be a punishment for sin and yet notwithstanding it is certayn that he was not innocent 22 And oftentimes he casteth hym into the fyre and into the water to destroy him but if thou canst do any thynge haue Mercy on vs helpe vs. A. Hereby we may gather that thys Chylde was preserued by the grace of God from a thousand Deathes And further that Sathan can not do what him lysteth For seeing hee is a murtherer from the beginning hee seketh by and by to kill those vppon whome he hath any power But truly the Lorde of Hoste doth restrayne this his cruel tyranny The which wee may euidently so in Iob and in diuers others But if thou canst do any thing C. We do see heere how litle honour he doth attribute vnto Chryste for he thinking him to be some Prophete whose power might be lymitted hee commeth vnto him doubtfully But truly the first Foundation of Fayth is to imbrace the immesurable power of God 23 Iesus sayd vnto him thâ—â— thing if thou canste belieue all thyngs are possible to him that belieueth C. Because the Father of the chyld thought nothing of Chryst more then of a man his false Opinion is corrected For it was necessary that his Faithe should be framed so that it might bee capeable of the grace which hee desiered For this exception of Chryst If thou canst belieue is as much as if he had sayd Thou prayest me to helpe if I can but truly thou shalt finde in me a bottomles well of Vertue if so bee thou bringe with thee a Buckette of Faith bigge inough to draw the same To the ende therefore thou shouldest not doubte but that I can I requyre of thee thy Fayth If thou haste not the which thou demaundest the faulte is in thee not in mee And heere a verye profitable Doctrine may be gathered which shall Generally pertayne to vs all Namely that the cause why we haue not the Fruition of Gods Benefites oftentimes is the weakenesse of our Fayth Oftentimes we complain of God because hee is not present with vs and because wee feele not hys power but such complayntes are Wycked seeing we our selues are the cause All things are possible to him that belieueth There is no doubte but that Chryste taught that the fulnes of goodnes was geuen to him of the Father and that we should hope no lesse to receyue all maner of helpe at hys Hand then at the hands of hys Father as if he had said Onelie Belyeue and thou shalt obtayne So in the Gospell after Mathew he sayth Yf yee haue Faith like a Grayne of Mustard Seede yee shall say to this Mountaine remooue from hence thyther and it shall remoue neither shall any thinge be impossible to you All thynges are sayd to be possyble wyth GOD because hee can gieue and bryng to passe all thynges And all things are sayd to bee possible vnto men when they are capeable of some thinge as waxe can receiue the Seale beyng Impressed in it that which is impossible for the stone and Water do All thinges therefore are possible to him that belieueth that is ther is nothing which the belieuing man can not obtayne at the
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
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
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
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
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