this name in the Law for no other cause than that he might the more sweetely allure vs vnto mutuall loue The commaundement had bene more playne if it had bene put downe thus Loue all men as thy selfe but bicause the pryde that is in men doth blinde them that euery man lykinge of himselfe and not regarding others the Lord pronounceth that all men are our neighboures that affinity might knit one to the other Therefore who so euer hee bee if hee bee a man it is sufficient to make him our Neighbour bycause it becōmeth not vs to destroy cōmon Nature But Christ went about to draw from the Pharisy an answere by which hee might condemne himselfe as shal appeare by that which followeth 31. And it befell that there came downe a certaine Priest that same way when hee sawe him hee passed by on the other side 32. And likwyse a Leuite c. Christe noteth here the impiety of those which were coūted chiefe among the People as the wickednesse of the Leuites and Priests than which none were farther from the Loue of their neyghbour insomuch that a man might finde more loue amonge the Samaritanes and Ethnyckes than amonge them For hee saith that the Priest and the Leuite passed by the woūded man but the Samaritane cured him C. Wherefore there is no doubt but that hee doth very aptly reprehend the Iewes and the Priestes who bostinge themselues to be the Children of one Father and by the priuiledge of adoption to bee disceuered from other Nations that they might be the holy Inheritance of God and yet notwtstanding with barbarouse beastly contempt despised one another no lesse thā if there had bene no affinity at all betwene them For there is no doubt but that Christ doth describe here the cruell negligence of loue of the which their owne Consciences did accuse them Now Christe saith that a certaine man going from Hierusalem to Ihericho fell into the handes of Thieues was wounded whom a Priest a Leuite sawe lying halfe deade and yet passed by without geeuing any reliefe or succour but was curteously cured of the Samaritane and last of all he demaūdeth which of those three was Neighbour vnto the Iewe. Here maister Doctor for all his learninge coulde not escape but he must needes prefer the Samaritane before the other two 33. But a certayne Samaritane as he Iourneyed came vnto hym and when he saw him he had compassion on him ¶ Here we are plainly taught not only who is our neighbour but also how we must doe good and how our neighbour must be beloued First the Samaritane seeing the wounde is moued with compassion Therefore the affection of mercy is required of vs by which we must thinke that other mens calamities do apertaine to our selues according to the saying of the Apostle Remember them that are in bonds as bounde with them He. 13.3 Rom. 1 31 and them whych suffer aduersity as also yee your selues being in the body suffered aduersity For S. Paule sayth that there are certaine wicked men which wante Affection 34. And wente to him and bounde vp his wounds and powred in oyle and Wyne set him on his owne beaste brought him to a cōmon Inne and made prouision for him Nowe cōmeth the Samaritane who passeth not by who wissheth not to the woūded man with lamentable words health so leuinge him hasteth away to his owne businesse For S. Iames saith If a brother or a sister be naked and destitute of dayly foode and one of you say vnto thē Depart in peace Iam. 2. ◠be you warned and filled notwithstanding ye geue thē not those things which are needeful to the body what shall it profite The Samaritane therefore cōmeth neare putteth to his hand and seeketh to cure the wounded man as well as he can He doth not cōplaine make excuse that he is no Phisition or Chirurgian that which necessity requyreth and that which he could do he doth vsing present medicine vntill he coulde haue better Hee caryed Wyne and Oyle with him in his way these hee vseth in necessity not much amisse for Wyne purgeth Wounds Oyle mollefieth them This Samaritane I say vseth all that hee hath to help the miserable man disapoynting him selfe of his owne prouision For he alighteth from his horse and appoynteth the same for the vse of the afflicted lifting him vp from the earth with his hands setting him thereon Hee him selfe playeth the parte of the guide cōmitting the care to no other And bycause hee coulde not leade him to his owne house he carieth him to an Inne Where againe he neyther spareth Labour nor cost Moreouer bycause necessity vrged him to proceede in his Iourney he tooke out of his Pursse so much money as woulde suffice vntill his returne againe and that he geueth to the hoaste And being not cōtent here with hee geueth the good man of the house a great charge dilligently to looke vnto him and finally hee promiseth that what soeuer he spendeth more for the health of the man he shall not loose it but shal be truly payed it againe at his returne Therefore he both promiseth that hee will returne againe and also declareth that hee will not be quiet vntill hee see the wounded man in health Thus thou hast set before thine eyes a most perfect maner of Loue. 36. Which now of these three thinkest thou was neyghbour vnto him that fell amonge the thieues And hee sayd Hee that shewed mercy 37. on him Then said Iesus vnto him Go and do thou likewise Hee that shewed mercy A. The Lawear could not otherwise answere except hee would shew him selfe to bee without all Iudgement Go and doe thou likewise That is to say euen as this Samaritane did and acknowledge him to be thy Neighbour whom soeuer thou seest to stand in nede of thy help and succour him according to thy power For Christe propounded the example of this Samaritane to this end for this cause answered to this Question Who is my Neyghbour C. The authors of free will runne here into an Allegory affirming that the cōdition of Adam after his fall is described vnder the Type of the woūded man Whereupon they inferre that the power of well doing was not altogether extinct in him bycause hee is only sayd to be halfe deade As though it were the purpose of Christ in this place to speak of the corruption of mans nature and to shewe what a deadly and incurable wound Sathan had geuen to Adam As though also in another place he did not manifestly without a figure shew and pronounce all to be deade sauinge those which hee quickeneth with his voyce As vaine also is that other Allegory the which notwithstandinge hath bene so well lyked of many that it hath bene receiued as an Oracle They haue fayned this Samaritan to bee Christe bycause hee is our keeper They say that Wyne and Oyle was powred into the Wound bycause Christ
whole Worlde except he do with some pleasauntnesse temper that which is terrible Therefore the Reprobate do faint at the sight of GOD bycause hee appeareth vnto them no otherwise then as a seuere Iudge but to the faithfull hee appeareth with testimony of his goodnes in Christ and therefore they are not swallowed vp of feare For beholde I bringe you tydinges of great Ioy C. The Angell to recreate the mindes of the Sheepheardes testifieth that hee is sent of GOD to declare his mercy For this only voice doth not onely erecte and comfort men at the brinke of dispaire but doth also restore such as are lost and bringeth them from death vnto lyfe so soone as they heare that the LORD is their louinge and mercifull GOD. BV. Ioy is compared with Sorrowe and torments which come of sinne and damnation and of the Sentence pronounced against vs for sinne The Incarnation and natiuity of the Sonne of GOD taketh away griefe and the horrible feare of Gods Iudgement filleth our heartes with vnspeakeable Ioy knowen onely to the faythfull Wherefore the Angell calleth the same great Ioy. C. To the ende we might know that wee muste not onely principally reioyce ouer the saluation offered to vs in Christe but also that the greatnesse of the benefite is so great large that it doth counteruaile all the sorrowes Griefes and Vexations of this present lyfe To this spirituall great Ioy Paule calleth the faythfull sayinge Phili. 4.4 Reioyce in the Lorde alway and agayne I say reioyce Also The peace of God which passeth al vnderstanding keepe your hearts mindes through Christe Iesus Wherefore let vs learne so to content our selues with Christe alone that the feelinge of his grace may surpasse all the griefes of the fleshe and at the length abolishe them cleane away That shal be to all people C. Although the Angell speaketh to the sheepheards onely he geueth them notwithstandinge to vnderstande that he bringeth vnto them the tydinges of saluation so that not onely they might heare it but others also Wherefore note here that this Ioy belonged to all the people bycause it was offered to al generally For God had promised Christ not to one or two alone but to all the seede of Abraham And whereas the Iewes were depriued of the greatest parte of Ioy which appertayned vnto them their vnbeliefe was the cause therof euen as at this day God calleth all men generally to saluation by the Gospell but the vnthankefullnesse of the Worlde bringeth to passe that very fewe enioy this grace which is offered vnto all men Seeinge therefore this Ioy was shut vp amongest a fewe it is called common in respect of God Moreouer although the Aungell speaketh of the elect People onely the vaile being now taken away the same Ambassage belongeth vnto all Mankinde For CHRISTE bringeth peace not onely to those that are nigh but also to those which are a farre of Ephe. 2.17 as well to Straungers and Forrayners as to them of the Housholde But bycause vntill the resurrection of Chryste there was a speciall couenaunte with the Iewes therefore the Aungell doth seperate them from other Nations For CHRISTE was a Mynister of the Circumcision for the truth of GOD to confirme Rom. 15.8 the Promises made vnto the Fathers Ephe. 2.14 But the vaile or difference beinge taken away as wee sayd before ingraffed the Gentiles into the body of this people Therefore there shal be now Ioy to all People both to Iewes and to Gentiles For it was sayde before In thy Seede shall all the Nations of the Earth bee blessed Gen. 22.18 All Nations but yet they alone which are elect out of the Iewes and Gentiles Verse 34 For Christe was made to many of the Israelites a stone to stumble at 1. Cor. 1.23 and many of the Gentiles also haue counted the Crosse of Christ foolishnesse 11. For vnto you is borne this day in the city of Dauid a sauiour which is Christe the Lord. For vnto you is borne C. Here is expressed the cause of Ioy namely bycause the Redeemer promysed longe before is nowe Borne to restore the Church of God into his former state For the Aungell doth not speake as of a matter altogether vnknowne but beginneth his Ambassage at the Law and the Prophets Bycause hee had vsed this forme of speach in vaine to the Gentiles to Prophane men saying that Christe the Lord was borne a sauiour vnto them First of all wee are taught by these words that whatsoeuer Ioy men haue conceiued is but vaine deceiptful vntill they haue peace with God and are Reconciled vnto him by the Grace of Christe No Ioye vvithout the Lord. The wicked do oftentimes reioyce with drunken mad Ioy but except a Peacemaker betwene God and them they must needes be disquieted vexed with cruell prickes of coÌ„science Furthermore thoughe they pamper theÌ„selues in their delights their owne pleasures are vnto them seuerall Torments Gods loue the cause of perfected Ioy. Rom. 14.17 Therefore this is the beginning of perfect Ioy to feele the fatherly loue of God towarde vs which doth onely quiet and pacefy our mindes And this Ioy is in the holy Ghoste in the which Paule placeth the kingdome of God Wherefore the Angell of the Lord doth preach the Promises of the Messias to come which were so greatly desired to be fulfilled when hee saith that Christe is borne The which made the Sheepheards to be very attentiue the more easely to cast a side feare He sayth To you which contayneth great waight So also the Prophet speaketh To vs a Childe is borne Esay 9.5 to vs a sonne is geuen And Zacharias sayth Beholde thy Kinge commeth vnto the poore Zâ—ch 9.9 The Angell sayth here vnto you bycause ells they might haue sayd To whom speakest thou And of whom doest thou tell vs Hee aunswereth To you the Messias promised in the Lawe is geuen A Sauiour C. CHRISTE is called a Sauiour bycause hee bringeth with him to all that beleue full and perfect saluation Which is Christe the Lorde A. Concerninge this name of Christe wee haue spoken before in our annotations vppon the first Chapter of Mathew verse 16. Note heere howe hee teacheth the Office of Christe or of the Messias whom they looked for namely that he should saue And from what hee shoulde saue it is declared in another place where it is sayd Math. 1 1â— For hee shall saue his people from their sines The Lord This name the Angell geueth vnto Christe bycause he should haue the gouernment of the whole that he might exercise his Domination or Rule here For as GOD doth oftentimes pronounce in the Prophets that he alone is our Lorde our Kinge and Lawgeuer euen so when hee manyfested his Sonne in the flesh hee declared him to bee the same in whom hee woulde raigne and gouerne Wherefore we haue one God from whom are all thinges and we in him
moment And this error broughte forth another as commoÌ„ly it commeth to passe For he iudged that Christe was no Prophet because he knew not as he thought what maner of woman it was but although we see the some thing at some time was hidden from the Prophetes because the Lorde onely reuealed so much vnto theÌ„ as was nedeful for theÌ„ yet notwithstanding Chryst the true Prophet knew well inough what she was and he dyd not onely knowe her but also he would haue present and by her Example beate downe the pryde of the Phaâ—isie Here therefore we see how greatly wee oughte to beware of presumptuous opynions because they brynge vs into other errors the which euill wee shall easely withstande if so be we iudge onely of matters of the which we are certayne 40. And Iesus aunswered and sayde vnto him Symon I haue somewhat to say vnto thee And he said Mayster say on C. Chryst doth not tarry vntyl the Phariseâ— vtter his mynde but preuenceth him geuing a signe of his Diuinity in bewraying the secrete thoughtes of his hearte For in declaring what hee thought he sheweth that he is much more excellent then any Prophet and that not onely for Symons sake but that we mighte all thereby learne that it is not to be feared least he reiecte any sinner who is no lesse ready as it were with stretched oute armes to receyue all then he doth gentely and friendlie call all saying Come vnto me all ye which labour and are laden and I wil refresh you Ma. 11.28 41. There was a certayne Lender which had two Debters the one ought fiue hundred pence and the other fiftye C. By this simillitude Chryste sheweth how greately Symon erred But bicause the Aduersaries of the Gospell denying the free remission of sins brynge in this place thereby to proue that remission of sinnes commeth by merites and satisfactions as thoughe this woman had deserued pardon by her teares by the anoynting and kyssing of his feete must take dyllygence heede and consideration of the same least hereafter any man be deceiued by such Iusticiaries in the InterpretatioÌ„ of the same Therefore this is the sence and meaning of this place The Pharisie as we sayd before thought wythin him selfe that the Lord knewe not the Woman whom hee admitted to his Company with such facility For For he thought that he would not haue admitted her if he had knowne what maner of sinfull woman shee had ben And herof he gathered that he was no Prophet which might after that maner be deceyued The Lorde to shewe that shee was no Sinner whose sinnes were alreadye forgieuen propoundeth a parable the summe whereof is that Symon doth erre in condeÌ„pnyng the woman whom the heaueÌ„ly iudge doth absolue There was sayth hee a certayne Lender which had two Debters the one ought fiue hundred peÌ„ce and the other fiftie The Debte was forgeuen to both Which of the two had greatest fauour The Pharisie aunswered He to whome hee forgaue moste Then our Lorde sayd Knowe hereby that this Woman sinnes are forgeuen her because she loued much By which Words Chryste proueth that this VVoman is iuste not because she made satisfaction vnto God but because her sinnes were forgeuen her For otherwyse the simillitude wer vnapte where Chryst doth plainlg expresse that the debters which wer not able to pay had the Debte freelye forgeuen them So that the Argumente which Chryst vseth was not taken of the cause but of the Effecte because both one must first receiue a benefit before hee geue Thankes and also fre remission is noated heere to be the cause of mutuall loue Therefore he maketh not the womans Loue the cause of remission of sins but the probation For these are the wordes Many sinnes are forgeuen her because shee loued much being taken from the simillitude oâ— that Debter to whoÌ„ fiue hundreth pence wer forgeuen to whom he said not that they were therefore forgeuen because she had loued much but that shee therefore loued much because many sins wer forgeuen her Also how she obtayned remission of Sinnes the Lorde himselfe testefieth saying Thy Fayth hath saued thee Therefore by Fayth we obtaine remission of sinnes and by loue we geue thankes vnto the Lord acknowleging his mercy and goodnes 44. And he tourned to the Woman and sayd vnto Symon Seest thou this Woman I entered into thy thy house thou gauest me no Water for my Feete but shee hath washed my feete with teares and wyped them wyth the Hayres of her Heade C. The Lorde seemeth so to compare Symon wyth the Woman that he condempneth him onely of small offences But this is a maner of grauntyng as if he had sayd Admit Symon that thy faulte were small which the lord hath forgeuen thee and that this Woman is guilty of many grieuous crimes Notwythstanding thou seest by euideÌ„t Testimony that she is forgeuen For what meane such flowing teares such often kyssing my feete such anoynting with precious Oyntment but onely that she confesseth herselfe to be oppressed with greate and deepe Dampnation And now in the greater Necessity she feeleth her selfe to be the more ferueÌ„â—ly shee imbraceth the mercy of God Therefore By the words of Chryst it cannot be gathered whether Symon dyd owe much or little or whether his faulte were forgeuen him More credyble it is as he was a blynde Hypocrite that he was as yet drowned in the filthynes of his sins But christ standeth vppon this one thinge that how wicked soeuer this woman was the signes of her righteousnes were manifeste because to declare her thaÌ„kfulnesse she omitted no kynd of dutie and by all maner of meanes declared how much she dyd owe vnto God And by the way Chryst admonisheth SimoÌ„ that there is no cause why hee shoulde flatter himselfe as though he wer free from all faulte for because he himselfe had neede of mercy I entered into thy house That which followeth is added to amplify the matter to shew how greatly this woman loued the Lord for the sinnes whych he had forgeuen her For euery man the more that he feeleth his sinnes to bee forgeuen him the more vehemently he loueth God and the more feling wee haue of Loue the more we shal know that we haue profited in Remission of sins and in Fayth Hereby let vs note that no man can be righteous before god but he which loueth God although loue as we said euen now is not the cause of righteousnes Thus Paule proueth righteousnes out of the Psalme saying Blessed are they whose Iniquityes are forgeuen Psal 32.1 Rom. 4.5 2. Co. â— 1â— and whose sins are couered And in another plâ—ce he sayth God was in Christ reconcyling th world to himselfe not imputing vnto theÌ„ their sins For no man is iuste but he which hath the true feeling of his sins neither can he imbrace true righteousnes except he fele them with a true affectioÌ„ And whosoeuer hath this knowledge that his sinnes are forgeuen him by
prouyde meate and other necessaryes to leade Sheepe and Oxen to the water to drawe an Oxe or Asse out of a pit and such lyke Some workes pertayned to sanctification as to circumsise Chyldren to kill sacrifices such lyke And of both these kynde of workes Christe maketh mencion wheÌ„ he declareth the Saboth in this place saying that it is lawfull to do good on the Saboth day as to heale the sicke and to saue a mans Lyfe that is in health For this worke doth not let but that a man may heare the preaching of Gods worde and may be present at the sacrifices for these were the coÌ„mon works of the Saboth commaunded in that time of the lawe By these thinges truly it is manifest when the Lawe sayeth Thou shalt doe no maner of vvorke on the Saboth that it speaketh not simplely of all maner of workes but only of those which are an impediment and let that the Saboth cannot be sanctified that is to say that those works caÌ„not be done which specially pertayne to the worship of God as to heare the word of God to do sacrifice to the coÌ„firming testifying of fayth By these things also we may perceyue what we ought to thinke of the Sonday which the Christians obserue and keepe in the steede of the Saboth For seeing it is meete that we come together to heare the worde of God at certayne dayes appoynted and to be partakers of the mysticall breaking of the Breade and also to Ioine in prayer furthermore seeing seruaunts other labourers must rest and cease from worke it ought not to seeme newe vnto vs if the day which wee call Sonday be a day selecte and chosen for that purpose But there are same which speake against this day of rest affyrminge that Christians continewe in Iudaisme because they retayne some obseruation of dayes These men that thus â—eake are murmurers agaynste all order in the Church For we obserue these dayes and yet are voyde of all Iudaisme because in this poynt we differ far from the Ievves For we doe not vse it as a Ceremony necessarye to Religion by which we might thinke the spirituall mistery to be figured but wee receyue it as a necessary remedy to retaine and keepe order in the Church Neyther did our Elders without great consideration poynte that day which wee call Sonday in steede of the Ievves Sabaoth For seeing it is the ende and accomplishment in the resurrection of the Lorde of that true rest which the olde Sabaoth did shadowe all Christians are admonished not to cleaue vnto the shadowed Ceremony B. But whereas the Lorde doth requyre so seuerely certaine solemnities of the Ievves as we may reade in dyuers places of the Law and the Prophets when as godlynesse notwythstanding did litle coÌ„sist in the obseruation of them there are truely two causes The first was because in them the people myght learne the lawe of the Lord and increase fayth to the which things we ought to be caryed wyth all diligence Wherefore these solempnities could not be neglected without as well the great contempt of the goodnes of God as the neglectâ—ng of piety and godlynesse The 2. cause being more special why so great a religion was made of daies is this be cause it might be a figure of the rest of a minde not lyuing to it self but vnto God For it is certayne that so farre as the Saboth was appointed to be kept holy a tyme to cease from externall labor was a figure of the liâ—e in the which we do nothing so much after our owne will as we doe after the will of the Lord the which we ought to seeke onely for euer For we must meditate in this worlde of that thynge which we hope to obtayne in the world to come And we hope to enter into the rest of the Lord that as hee after hee made the Heauen the earth and all other creatures rested from all his labour euen so we should cease from all our laboures when wee should inioy the euerlasting rest To do good or to do euell A. What hee meaneth by doing good he playnely sheweth when he restoreth health to the sicke man Therefore of the contrary it is to do euell not to be carefull for a sicke person and to helpe him if thou maiste The which what is it els then to destroy and kill a man E. The wordes of Christ therefore are as much in effecte as if he should haue sayd Yee see this miserable creature to whom there is no good man but he wisheth health whom who so euer would haue neglected he sheweth him selfe not only farre from humanity but also from Religion To what ende therefore doe yee thinke that the Saboth was ordayned Eyther to doe euell as to neglect those whom yee may help Or els to doe good Furthermore wee must note by this question of the Lorde that not to doe good when thou mayest is to doe euill not to saue when thou mayest is to destroy But they held theyr peace Neyther the misery of this sicke person which they euidently sawe neither the equitye of the cause so manyfest coulde chaunge on whit the cruelty of the Phariseys wheÌ„ they had nothing to auÌ„swere they rather held their peace than to confesse that which they thought in Conscience to be true They durst not say that it was rather lawfull to doe euell then to doe good on the Sabboth day althoughe they would haue sayd so neither would they say that it was lawful to do good They held their peace therefore which challenged to them selues only authority to make aunswere of matters concerninge the lawe what ought to bee done and what ought not to be done 5. And when he had looked round about on them wyth anger mourning for the hardnesse of their hearts hee sayth to the man Stretche forth thy hand And he stretched out and hys hande was restored as whole as the other B. Who would not haue bene angry at such contemners and open despysers of the manifest power and goodnesse of God Christe truely is angery but his anger is mixt with mourning for our blyndnesse by the which agayne hee declareth his loueing kyndnesse towards vs namely that althoughe we by our obstinacy and blyndnesse doe prouoke him to anger yet notwithstaÌ„dinge hee accordinge to his goodnesse doth no lesse mourne for vs and oure blindnesse than a father lamenteth the vntowardnesse of his children Strech forth thy hand Reade the 12. Chapter of Mathew going before 6. And the Phariseys departed and strayghte vvaye gathered a Councell with the Herodians against him that they might destroy him BV. The darkenesse of this world caÌ„not abyde the cleare lyght of the Gospell but doe flee from the same yea so much as they can they seeke to destroy it This thing we may see in the Phariseys who in all haste roome out of the Synagoge and ioyne them selues to the Herodians whom except it were to conioine in this
to that Iudgement and opinion for the doctrine of the Apostle Paule doth not therefore the lesse appertayne to all men because hee hath dedicated some of his Epistells to certayne Cytties and other some also to men Nay if wee call to mynde the condition of their times we will confesse that this was very well wisely foreseene and done of Luke The Worlde was full of Tyrants which with feare and terrors hindered the course of their Doctrine This gaue sathan and his ministers occasion to disperse abroade the cloudes of errors which might obscure and trouble the pure light And because the common sort of men were not carefull ynough for the keeping of the purity of the Gospell and fewe diligently wayghed what sathan craftely went about and how great daunger there was in such fallacies and subtill snares as euery man excelled others in fayth which was rare and in the excellent gyftes of the spirite so it became him to vse the greater care and dilligence to keepe the Doctrine of Piety all that hee coulde pure and vnspotted from all corruption Such were chosen of God to be as it were preseruers of his woorde and faythfully to leaue and to Dispose vnto their Posterity the heauenly Doctrine which they had in their custody Wherefore to this ende and for this cause Luke dedicateth his Gospell vnto Theophilus 2. Timot. 2 14. and 3.14 that hee mighte take vppon him the faythfull custody of the same The which office Paule also commendeth and enioyneth his Tymotheus B. Also many of the auncient Fathers affirme that the Euangelist Marke writ his Gospell vpon the reporte of Peter and the Euangelist Luke hys Gospells from the mouth of Paule Many thinke that Marke did so whom Peter calleth his sonne Furthermore they say that hee was also a Companion of Paule 1. Pet. 5.13 Colos 4.10 of whom he him selfe speaketh sayinge Aristarchus my Pryson fellow saluteth you and Marke Barnabas systers sonne Last of all they say that hee preached Christe the twelfth yeare after he had suffered his Passion in Aegypt and in Alexandria and that hee interpreted those thinges which Peter preached And heereuppon they are broughte to beleeue that hee sawe the Lord in the flesh and that hee belieued in him and also that hee knewe many of those thinges which hee hath written by his owne sight BV. For whereas some make him only an Abbridger of Mathew that is altogether vntrue For otherwise there shoulde bee onely three Euangelists euen as wee haue shewed in the Argument of the Gospel after Marke But coÌ„cerning Luke it is euident ynough by this Prologue that he receiued those things which he hath written not of Paule who knew not Christe before Stephen was put to death but of thâ—se which had seene with their Eyes from the beginninge those thinges which were done by the Lorde and were some parte of those thinges which they declared But why these two writte their Gospells after Mathew or Mathew after these two when as notwithstandinge the whole three shewe one thing this seemeth to be the more likely cause for that they wrote them in diuers countreys and the same farre distante one from another in so much that the one hadde no hope that the writinges of the other woulde come vnto the Countrey where he was For who neede to doubt but that they which from the beginning knew vnderstoode by Fayth these wonderfull Iests and most wholsome wordes of the Lorde appoynted their Preachers to put the same in writinge leaste any of them shoulde bee forgotten and so by this meanes other Gosples were written to other some The which occasion Sathan by and by takinge thrust in al-also his Euangelistes into the Churches which tooke vpon them to write the sayinges and deedes of the Lorde but mingled wtall their owne dreames and Imaginations Whereby it came to passe as the Nature of man is alwayes wont more to fancy the Imaginations of men the which thinge the delighte it selfe which is alwayes taken of Fables Tales Pageants and such like vaine Fantasies manifestly proueth that many preferring Lyes before the truth forged vnto themselues a sayned Christe And thus a booke concerning the Infancy of our Sauiour was receiued of many with many other gospells and writings not only Apocrifa but also very pernicious with the which the godly Byshops afterwards had no light coÌ„tencion This mischiefe began to take place in Lukes time whereuppon seeinge that neyther the Gospells of Mathewe nor of Marke were in that Region was moued with the loue of truth and sincere Chrystianisme to write the Gospell by which not so much this Theophilus to whom specially he wrote the same as others also omitting trifells might haue the certainty of those thinges concerninge which they were taught Therefore the Euangelist Luke sayth here For so much as many haue taken in hand As they which haue wrytten Gospells in the names of Bartholmew of Andrew of Nicodeme of Mathie of the Nazarites and in the names of many others C. Hee seemeth heere to alleage the cause of his writinge which ought rather to haue stayed him from writing For to write a new which was handeled already of many was a superfluouse labour if so be they had faythfully and truly done their duety But he doth not so much as in one woorde accuse them eyther of deceipte or of negligence or of any other fast therefore in effect his wordes are as much as if hee should say that hee will do that which is already done To this we auÌ„swere That although hee spareth others which had written before yet notwithstanding he doth not altogether allow their labor Hee doth not expresly say they had written of doubtfull thinges but challenging vnto him selfe the certainty of matters modestly derogateth from them sure and vndoubted credit If any man obiect and say that it rather became him sharply to inueygh if so bee they disceyued Wee aunswere agayne that it might bee that their offence was not great which was rather committed of rashe zeale than of maliciouse wickednesse and that therefore there was no cause why hee should vehemently reproue them And it is likely that they were onely certayne enterances and profers which beinge at the time not greatly hurtfull had afterwarde done more harme to the fayth if so be they had not bene prouided for in tyme. Moreouer it is profitable to noate that God which prouided this remedy by Luke for superfluouse writings by his wonderfull counsayle broughte to passe that others beinge by publique consent reiected these only might haue credit in whom his reuerend maiesty perfectly shyned Whereby their madnesse is lesse tollerable which do now set forth vnto the whole Worlde wicked and vngodly fables vnder the name of Nicodemus or of any other To set forth in order E. He vseth this phrase of speach because som others had set forth certayne thinges vnperfectly gleaninge heere and there and not prosecutinge any thinge at the full Yea the
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
was come to a straunge Nation But they which so say do not well vnderstande the Prophesie of Iacob Ge. 49.10 where the commynge of the Messias is not simpely promysed when the Iewes should be depriued of the Scepter but wheÌ„ the same was taken away from the Tribe of Iuda Howbeit this was not the meanings of the holy Patriarke that the Trybe of Iuda should be spoyled of his Scepter before Chryste came but that the regiment of the People should bee stable in the same vntill Chryste that in hys person the coÌ„tinuance of the same should at the last be permaneÌ„t And although at what time the Machabeis floryshed the Trybe of Iuda had no prehemineÌ„ce amonge the rest and shortely after the last Captayne Iohn of the same Nation or Trybe was slayne Yet notwithstanding the Regiment and Rule was not quyte extinguished because there remayned as yet a chosen Counsayle of the Family and Posterity of Dauid to whome belonged the chiefe authority and it continued vntil the comming of Herode who by the wycked slaughter of the Iudges reuenged the punishment layed vppon him because hee being condempned of Murther was constrayned to choose exile and banishmeÌ„t then to suffer Death Therefore the Raigne of Herode dyd not breake the Scepter of the Tribe of Iuda because hee was a straunger but because by his Robbery and cruelty all the dignity which remayned in that Tribe was abolished And although the Kyngly dignity was decayed longe before and the Regiment by litle and litle almost quight gone yet notwithstanding that decay is not repugnant with the Prophesie of Iacob For God had promysed two things which might seeme coÌ„trary one to the other namely that the seate of Dauid should be euerlasting and that after it was decayed he would repayre the same agayne that the power of the kingdome should be euerlastinge and yet notwtstanding a braunch should come out of the deade stocke of Isay Both which must needes be fulfilled Therefore GOD suffered the Rule which he had erected in the Tribe of Iuda to decay for a time to the ende the people mighte the more earnestly hope and looke for the Kyngdome of Christe And when as by the losse of a Counsayler the hope of the faythfull was as it were cleane cut of the Lord sodaynely shyned And nowe this appertayneth to the order of the Hystory when the tyme of the thinge done is noted but not without cause the myserable condition of that time was therewithall noted vnder the name of the King to the ende that Iewes might know that they must now haue respect vnto the Messias if so bee they woulde faithfully imbrace Gods couenante Iohn 1.15.3.18 A certayne Priest named Zacharias R. Luke going about to describe the Natiuity of Christe because Iohn the Baptist his forerunner was to bee sente before him to testefie to Israell that hee was the promysed Messias therefore firste of all hee describeth the conception and Byrthe of Iohn And because a witnesse hath no credit specially in matters of greate waight except hee bee very honest of good Fame Therefore first of all Iohn is described by the honesty of his Stocke and Parents and by the myracles by which not so much his natitiuity was adorned as the authority of his testimony whych hee should gieue concerninge Christe was commended Of the course of Abia C. It is euident by the sacred Scriptures 1. Cor. 24 that the Kinreds of the Priestes were described of Dauid by certayne degreese In that which matter Dauid did nothing against the commaundement of the law God had geuen the Priesthoode to Aaron and to his sonnes the rest of the Leuites hee had appoynted to lesser offices In this thinge Dauid made no alteration but his purpose was partly to prouide that there mighte bee no tumult amonge the multitude and partly also to cut of Ambition withall to bringe to passe that a fewe might not drawe vnto them the whole office and the greater parte sit Idell at home And in that distribution Abia the sonne of Eliazar had the eight place Zacharias therefore was of the Priestly stocke of the Posterity of Eleazar who succeded his Father in the Office of the high Prieste And his Wyfe was of the Daughters of Aaron R. Luke seemeth to make mencion hereof to shew that Zachary tooke not a Wyfe of any other Trybe as many other did which was against the lawe of God C. Moreouer for honors sake Luke maketh mencion of the stocke of Elyzabeth For it was lawful for Zacharias to marry the Daughter of any coÌ„mon Leuite It appeareth therefore by hys Parentes one eyther side that hee was in his order no coÌ„temned person But how Elizabeth being of the daughters of Aaron coulde be the Cosine of Mary we will shew in the 36. verse of this Chapter And her name was Elizabeth That is to say The rest of my God This signification did very well belong and agree to this Woman seeing that of her hee was borne which preached the euerlastinge and blessed Rest whych was to come by Christe And Zacharias is asmuch to say as mindefull of God 6. They were both righteous before God and walked in all the lawes and ordinances of the Lord that no man coulde finde fault with them They vvere both righteous before God C. Luke geueth notable testimony to the Father mother of Iohn not onely that they lyued holy and vnblameable before men but iustly also before God And briefly he sheweth what righteousnes this was when he sayth that they walked in the precepts of the Lord. Both are diligently to be noted For although Zachary Elyzabeth are praised to this ende that we might knowe that the Candell which shyned before the sonne of God came not oute of an obscure house but rather out of a noble and holy stocke notwithstandinge vnder their example the rule of Godly and vpright lyuinge is withall set forth vnto vs. â—e firiste 〈◊〉 to a â—â—ly lyfe This therefore is the first thinge which wee must obserue in orderinge of our lyfe namely that we endeuour our selues to make our selues acceptable before God â—d reâ—reth a â—e Conâ—nce For we know that hee specicially requyreth a pure heart and sincere Conscience Therefore hee shall begin at the wronge ende which omitting the integrity of the heart followeth onely an outwarde shewe of lyfe to fulfill the Lawe Workes vvithout a sincere heart are not acceptable to God For we must remeÌ„ber that God to whom we are coÌ„mauÌ„ded to haue respecte doth not beholde the outward shew of workes but specially the hearte Secondly wee must imbrace obedience that is to say The secoÌ„d step to godlines no man must frame to himselfe a newe forme of obedience at his owne pleasure without the worde of God but they must suffer them selues to be gouerned by him For this definition is not to be neglected that they are iust which frame their Lyfe accordinge to
abstayning also from all outward apparance of euell 7. And they had no Chylde because that Elizabeth vvas barren and they both vvere nowe vvell strooken in Age. And they hadde no Chylde BV. The Euangelist prosecuteth his narration vntill hee come to the conception of Iohn the Baptist C. And it came to passe by the singuler purpose of God that Iohn was begotten not after the common and vsual order of Nature The same also came to passe in Isaac in whom God had determined to shewe forth a rare and notable example of his Grace Elizabeth was barreine all the florishinge tyme of her youth the which tyme being past Ge. 17.10 and 21.2 Age maketh fruitefull Women barrayne Therefore in two lettes there appeareth a double myracle of the power of God and that to this ende that the Lorde as it were by his stretched out Arme from Heauen myghte declare that the Prophet was sente from him Hee was Borne a Mortall man of earthly Parents but a supernaturall meane doth no lesse cōmende him than if hee were fallen from Heauen Because that Elizabeth was barren E. Barrennesse was very reprochfull amonge the Iewes as Elizabeth her selfe testifieth when shee sayth Luke 1.25 Thus hath the Lord delt wyth me in the dayes vvherein hee looked on me to take from me my rebuke from amonge men So Moises speaketh of Abraham and Sara sayinge Ge. 18.11 Nowe Abraham and Sarah vvere olde and striken in age 8. And it came to passe vvhen Zacharie executed the Priests office before God as his course came And it came to passe A. Now he beginneth to shewe how Iohn was promised to Zacharias himselfe namely when hee was executinge the office of the Priest Before God That is to saye when hee entered into that parte of the Temple which is called Holy the which was rightouer against the Sanctum Sanctorum in the which was the Arke of the Lord vpon the which hee appeared Leui. 16.18 for the which cause the Arke sometime beareth the name of God him selfe as in this place and oftentimes also in the olde Testament These thinges hee declareth in the verse followinge saying 9. Accordinge to the custome of the Priests office his lot was to burne Incence when hee went into the Temple of the Lord. Accordinge to the Custome of the Priestes offyce C. The Lawe commaunded to burne Perfume twyse a day that is to say in the Morninge in the Eueninge And whereas the Priestes did serue by turne that was so appoynted by Dauid as we shewed before Therefore that which is spoken here of burning Incence the Law of God expresly cōmaunded For thus it is wrytten in the Lawe Thou shalte make an Aulter for sweete Perfume of Shittim Woode thou shalt make it Exo. 3.1.7 And in the seuenth verse following it is sayd And Aaron shall burne thereon sweete Incence euery morning Exo. 40.26 whē hee dresseth the Lampes thereof shal he burne it C. But whatsoeuer was more it was added by Dauid Howbeit that which he appoynted was not disagreing from the Lawe For he only shewed the way howe euery one might disdischarge that office which was inioyned him When hee wente into the Temple of the Lorde C. By this worde Temple is ment the holy place The which is therefore to be noted because sometime this woorde Temple comprehendeth the Churchyarde But Zacharie is sayd to go into the Temple whether it was lawfull for none to goe but the Priests only Therefore Luke saith that the People stoode a farre of betwene whom and the Aulter vppon which they burnte Incence there was a great distaunce because in the midest there was an Aulvpon which they offered burnte sacrifice And it is to bee noated that Luke sayth Before God For so often as the Prieste entered into the holy place The priest a mediator betvvene God and the People hee came as it were into the presence of God that he might bee a Mediator betwene God and the people For God woulde haue this knowne vnto his People that no man had accesse vnto Heauen but by the mediation of the Prieste yea and that so longe as men liue vpon the Earth they come not vnto the heauenly Throane but in the person of a Mediator Therefore seeing there were many Priestes it was not cōuenient that two of them at once should execute the office of Intercession for the people but they were therefore appointed tournes that one alone might enter into the sanctuary and that so there mighte bee but one Prieste at once Insence the vse thereof in the lavve And to this ende pertayned the burninge of Incence that the faythfull mighte bee admonished that smell of their prayers did not asscende into Heauen but by the sacrifice of Mediator But how these Fygures are applyed to vs reade the nynthe Chapter of the Epistell to the Hebrues 10. And the whole multitude of the people were without in praier while the Incence was burning And the whole multitude C. The multitude was not in the holy place when the high Priest entered into the same at that time when Insence was burnte euen as Moses wryteth Leui. 16.17 There shall bee no man in the Tabernacle of the Congregation when the highe Prieste goeth in to make an attonement for him selfe and for the People But the multitude aboade without in the Courte or Yarde the expresse forme whereof and of the holy place with the Aulters for Incence burnt Sacrifices is to be seene in those bybles which Robert Stephanus hath prynted in the sixt Chapter of the thirde Booke of Kinges 11. And there appeared vnto him an Angell of the Lorde standing on the right side of the aulter of Incence 12. And when Zacharias sawe him he was troubled and feare came vpon him And when Zacharias sawe him C. Although GOD doth not therefore appeare vnto his seruauntes to terrefie them Feare is very necessary yet notwithstandinge it is profitable and very necessary that they should be made a fearde that they being confounded in them selues may learne to geue the due honor vnto God And Luke doth not only shew that Zacharias was a fearde but also addeth And feare came vpon him Where by hee gieueth vs to vnderstande that hee was so afearde that hee was ouercome therewith And the feare which commeth vpon men at the presence of God doth not onely bringe them to reuerence but also humbleth the pride of the fleshe which is so peruerse that men will neuer submitte themselues vnto God except they be violently constrayned thereunto Whereby also we gather the mē neuer flatter thēselues wax proude but when God is absent that is to saye when they wythdrawe themselues from his presence sighte For if so bee they did beholde God as a Iudge they could not but presently be a fearde And if this happened to Zacharias at the sight of the Angell to whom the prayse of ryghteousnesse is geuen the which Angell is
haue the same receyued of euerye one to whom it is brought Luk. 10.16 C. To the which effect pertayneth this sentence of Chryste Hee which heareth you heareth mee and hee vvhych despyseth you despyseth mee For although the preachinge of the Gospell is not brought to vs from Heauen by Angells yet notwithstanding because God and Chryst the prince of Angells hath declared by so many Myracles that the same is come from him and hath preached the same wyth his owne mouth that he might Establishe the same for euer the same ought to haue no lesse Maiesty than if it had all the Angells of Heauen openly crying and geuing testimony vnto the same Yea the Apostell beinge not contente when hee had made the Gospell preached by men equall with the Law which was geeuen by Angells bryngeth an Argument from the lesse to the more Sayinge Hee that despiseth Moises law dieth wythout mercy He. 10.28 Ne. 12 25. vnder two or three Wytnesses Of how much sorer punyshment suppose yee shall he bee vvorthye which treadeth vnder foote the Sonne of God Therefore the Maiesty of God is to be worshipped which appereth in his Woorde ObedieÌ„ce excelleth sacrifice Wherefore let vs learne to geue the obedience of fayth vnto God 2. Reg 15 22. which he esteemeth more then all sacrifices and burnt offerings C. This worde Gabriell is asmuch to say as Strength or the fortitude dominion of God And this name was geuen to the Angell for our sake that we might learne to geue nothing proper vnto Angels seeing that whatsoeuer power is in them is of God For Angels haue such names geueÌ„ vnto theÌ„ that wee might knowe that they haue no power which is not of God but doe rule vnder the name of God that all may be geuen vnto God Obiection But it may be demaunded if some of them be not greater then othersome If so be we would curiously stande vpon this poynte Ansvvere it is to bee feared least wee fall into that perill which Paule sayth happened vnto them Col. 2.18 which arrogantly disputed of matters vnknowen We ought to thinke and speake of these soberly Concerning Angels we haue spoken in our exposition of Mathew Math. 4.6 Mat. 18.10 Dani. 8.16 Dan 9.21 This is the same Gabriell of whom mencion is made in Daniell To stand before God in this place signifieth to serue the Lord and to be prest and ready to doe his will As if the Angell should say that hee is no mortall man but a heauenly spirite and that he came not without cause but as the Mynister of God he had done his duety Whereupon it followeth that God the author of the promyse was greatly contemned and offended in the person of his mynister In the same Sence Christe sayth that the Angells doe beholde the face of his Heauenly father Reade the 18. of Mathew the 10. vers And to shew thee these glad tidings This worde glad tydings maketh the falte of Zacharias more haynouse because hee was vnthankefull vnto God who promysed him a thing so Ioyful so greatly to be wished for 20. And behold thou shalt be dumb and not bee able to speake vntill the day that these thinges be performed because thou beleuedst not my words which shal be fulfilled in their season And beholde thou shalt be dumbe C. The Lord chastiseth Zacharias with an easie punishment Hee had spoken rashly after a blasphemouse maner setting his Age against God Because therefore his tongue herein had offended the same suffered the punishment So that it was meete that Zacharias should be plagued with this kynde of punishment that being dumbe he might looke for the fulfilling of the promyse the which when he ought to haue heard with silence he brake of as it were by his murmuration Faith haâ— a time to heare aâ—â— a time to speake Fayth hath his silence that it may geeue eare vnto the worde of God it hath also his time to speake that it may answere Amen According to this place I wyll say vnto them Yee are my people Ose 2 2â— and they shall say vnto me Thou art our God But because Zacharias hadde rashly spoken against the worde of the Lord this grace is not graunted vnto him that he should by by burst forth into thanks geuing but the vse of his tongue is taken from him for a tyme which had bene to lauyshe and rashe For what iniury did Zacharias vnto God in doubting of his power Ro. 4.20 Contrarywise what great glory did Abraham geue vnto God when he beleued that he coulde fulfill that which he had promysed A. For the same cause as that holy Father of the Faythfull was praysed for his notable fayth euen so Zacharias is reproued of God for his incredulity C. Who notwythstanding of his clemency mitigated hys punishment sayinge Vntill the day that these things bee performed C. Zacharias for doubting deserued to be depriued of the promisse For he had made himself vnworthy of so great a benefit yet notwythstandinge God taketh not that away from him which he had promysed Also at the ende of ten monethes hee tooke from him that great plague wherewyth he had strycken him wyth the lyke fauoure and mercy hee dayly handleth vs. For it is necessary that the truth of God shoulde after a sorte breake forth wyth violence that the course of the same may continew still towarde vs. This is the meaninge of the Aungell when hee accusing the vnbeliefe of Zacharias doth notwtstanding pronouÌ„ce that the same shal be fulfilled which Zacharias doth not belieue So that Zacharias is not a litle eased and comforted when hee heareth that the fayth truth of God is nothing deminished by his falt but hath still that preheminence For it coÌ„meth some time to passe that the Lord doth geue that some tyme to the vnbeleuing which hee hath promysed vnto them although they withstand the same â—say 7.11 Of the which matter we haue a worthy Example in King Achaz who when hee had reiected the promysed saluation was notwithstanding delyuered from his Enemies But the same turned to the saluation of his elect people without his safegarde Rom. 3 3 A. So Paule wrighteth of the Infidelity of the Iewes But if some of them did not beleue shall their vnbeliefe make the truth of God of none effecte God forbid C. But Zacharias case was otherwise whom the Lord so pardoned that withal he corrected his want of faith Wherefore let vs in this place note diligently both the great goodnesse of our God and the certaynty of his worde 21. And the People wayted for Zacharias and marueiled that he taried so longe in the Temple C. Now the Euangelist Luke sheweth that the People was a witnesse of this vision Zacharias taryed longer in the Temple than his accustomed maner was hereupon grew a suspicion that some vnwonted thing had happened vnto him In the Temple A. Here and in the verse following by
the rashe and vnaduised speache of his tongue did shee still remayne doubtfull likewise for the space of fiue monethes together Also her Woordes playnely shewe that her Hope was not suspended or doubtfull For when shee sayth Thus hath the Lorde delte wyth mee shee doth playnely and boldely pronounce that his grace was knowen vnto her And there might bee two causes why shee hid her selfe The first was least she might make the wonderfull worke of God to bee talked of amonge men before the same was euident according to the common maner of the World which was euer woonte to talke and prate rashly and vnreuerently of the workes of God The other was that when men should sodenly perceiue her to bee great with Chylde they might bee styrred vp the more to prayse God For those Woorkes of GOD which shewe them selues by litle and litle are often tymes when they are finished litle or nothinge of vs regarded Elizabeth therefore did not hide her selfe for her owne cause so much as for the respecte which Shee had vnto others 25. Thus hath the Lorde delte with mee in the dayes wherein he looked on mee to take from mee my rebuke amonge men Thus hath the Lord delt with me C. This is a thanks geuing whereby Shee attrybuteth all thinges vnto God the author of the worke It is likely that her husband had enformed her by writing of the same which the Lord had promysed for the which cause the more assuredly with a more cheerefull mynde shee pronoūceth God to be the author of this benefite as appeareth by these words also In the dayes wherein he looked on mee For she noteth this to bee the cause of her barrennesse for that the Lorde at that time had turned away his fauour from her A. For by these wordes loked vpon mee shee noateth that grace and benefite which had happened vnto her of her parte vndeserued The contrarye whereof is turnde fro and to looke another way Psa 138.6 Hereupon the Prophet Dauid saith Hee looketh vpon the humble as for the proud he beholdeth them a far of That is to say hee hath compassion vpon the lowly but vppon the proude not so And it doth not much differ frō the worde Mercy sauinge that to beholde signifieth the Iesture of him that hath compassion and mercy is the affection of Gods good will toward vs. Elyzabeth therefore accounteth it for a singuler benefite of God that shee is great with Childe And not without cause C. For the Scripture maketh speciall mencion of this among the temporall blessings of God that God geueth vnto vs the Fruite of our Body And not in vayne For if so be the fertillity and increase of brute beastes be his blessinge looke howe much more excellent is the increase of mankinde so much the more account ought we to make of the same And this is no meane or small honor that seeing God is and ought to bee accounted our onely Father Children are the blessing to God Psa 127.3 hee admitteth the sonnes of men to be partakers with him of this name Wee must hold fast therefore this doctrine that Children are the inheritance that commeth of the Lord and the fruite of the Wombe his rewarde But Elyzabeth had a farther respect because she being barren and an olde Woman had by a singuler myracle contrary to custome and the order of nature conceyued Barrennesse vvas counted a reproch among the IEWES To take from mee my rebuke Barrennesse was not without cause alwayes a reproch seeing the blessing of the wombe is reckoned among the speciall testimonies of Gods loue Some thinke that this was a speciall thing most acceptable to this auncient people because Chryste was to come of the seede of Abraham But this only belongeth vnto the Trybe of Iuda The Iudgement of others is much better which affyrme that the multiplicatiō of the holy people was prosperouse and happy euen as it was sayde to Abraham Gen. 13 16. Thy seede shal be as the sande by the seas side and as the starres of Heauen Moreouer the vniuersall blessinge which is extended to all mankinde the promise made to Abraham which specially belongeth vnto the Church of God ought to be Ioyned together Therefore they which want Chrildrē seeme to be depriued of that grace and benediction which was spoken of by the Prophets sayinge Psa 128.3 God shall blesse thy Wombe Also Thy Wyfe shal bee as the fruitefull Vyne vppon the Walles of thy House On the cōtrary parte God cursseth when either he geueth not or taketh away the fruit of our bodies Notwithstanding this is but a temporall cursse Let therefore all Parents learne to be thankefull vnto God for the Chyldren which they haue receiued and let them which are without fruit in this pointe learne to humble themselues Amonge men Elizabeth restrained this reproch vnto men because it is a temporall punishment for the which we loose nothinge in the kingdome of Heauen Therefore the godly man which is without fruite ought thus to consider and way with him selfe that God will not make him partaker of this honor for some Iust cause It is the tytle of God to be a Father as we haue sayd already in that therefore men are called Fathers it is because God vouchsafeth to geue vnto them this name of honor Therefore this cursse is not a signe of reiection but it is an erudition to humility R. Let vs learne here by the example of Elizabeth to ascribe that which wee haue receyued of God not to our owne power but to his deuyne grace least we be to proude but be rather brought to humility 26. And in the sixte moneth the Angell Grabriell was sent of God vnto a City of Galile named Nazareth In the sixt moneth A. That is to say after that Elizabeth had conceyued The Euangelist Luke diligently noteth the time For the Angell sayde afterwarde to the Virgin Also beholde thy Cosine Elizabeth hath conceyued a Sonne in her olde age and this is her sixt moneth which was called barren Wee hearde euen now also that Elizabeth after her conception hid her selfe for the space of fiue moneths Therfore in the sixt moneth vnder the raigne of Herode in the 32. yeare of his raygne these thinges followinge came to passe By which we gather that Iohn the Baptist was elder then the Lorde Christe by certayne Monethes Vnto a City of Galile named Nazaret C. Wonderfull is the ordering of Gods counsayle and farre differing from the common Iudgement of men in that God would haue a more noble beginninge of Generation in the Forerunner Iohn the Baptist then in his owne sonne Christe is promised to the Virgin The prophesie concerning Iohn was in the Temple but Christe is promised to the Virgin in an obscure place of Iudea and the sayd prophesie remayned buryed in the bosome of the Virgin onely But this same ought to be fulfilled euē from the byrth of Christ That God hath
equall Wherefore hee looketh onely vnto those thinges that be belowe Therefore the more lowe and abiect that thou arte the more earnestly doe the Eyes of the Lorde beholde thee As testefieth the Scripture specially the Psalmes as where it is sayd Who is like vnto the Lorde our God that hath his dwellinge so hyghe Psal 113.7 Psal 138.6 Who abaseth hym selfe to beholde thinges in the Heauen and in the Earth Hee rayseth the needy out of the dust and lyfteth vppe the poore out of the Dunghill Also The Lorde is highe yet hee beholdeth the lowly but the proude hee knoweth a farre of Wherfore he can abide neither knowledge nor power nor any other thing for the which a man is proude or conceyueth any truste For hee hateth all pride For loe now from hencforth C. By these wordes she geeueth vs to vnderstand that this benefite of God shal be remembred for euer Wherefore if it were so notable that all men ought to talke of the same it became not Mary her selfe vpon whom it was bestowed to be silent And note that the Virgin Mary doth ground nothing vpon her owne blessednesse but acknowledgeth all that shee hath receiued to proceede from the grace of God I shall sayth shee be counted blessed throughout all generations Came this blessednes by her owne vertue or because she sought this praise Nay she rather imputeth the same only to the worke of God saying 49. Because hee that is mighty hath magnified me holy is his name C. Here shee playnely acknowledgeth God to be the author of her blessednes As if shee should say I am called blessed not that I haue obtayned blessednesse by my owne vertue but because God which is mighty hath wrought a wonderfull and straūge worke in mee a silly maide They shall so call me blessed that they shall know the same to be the worke of the Lord and not myne And in very deede they do truly preach Mary to be blessed which do acknowledg Christe to be the author of all felicity whom we haue receiued a perfect man through her And hereby wee see how farre the vayne Papistes differ from the Virgin Mary The Virgin MARY superstitiously honoured of the Papistes who rashly setting her forth with their vayne Immaginations do almost make no account of all those graces which shee hath receyued from God They heape vpon her mighty nay rather proude tytells callinge her the Queene of Heauen the Sea starre the way of saluation the gate of lyfe yea Life it selfe sweetenesse hope and saluation Yea Sathan hath brought them to such impudency and madnesse that they haue made her Ruler ouer Christe For this is their continuall songe Roga Patrem inb◠Natum that is pray the Father commaunde thy Sonne Seeinge none of these things proceeded from the Lord the holy Virgin in one worde confoundeth them all when shee placeth her whole glory vpon the benefits of God For if shee be to be remembred for this cause only namely for the God hath magnified her there is no place left for fayned tytells which come from men Moreouer wee can doe her no greater dishoner than to take from the sonne of God that which belongeth vnto him to adorne and magnifie her with that which is taken from him Nowe let the Papists goe and cry that we are iniurious vnto the mother of Chryste because wee reiectinge the lyes of men onely set forth the benefites of God in her But we geue vnto her that which is most honorable and these false worshippers spoyle her of the same For we willingly imbrace her as our schoole-maistresse and obay her Doctine and Commaundements Verely that which shee speaketh is not obscure the which not regarded but contemned the Papistes so much as lyeth in them doe discredite her sayinges But let vs remember that a common Rule is heere prescribed in praysinge both of Aungells and also of men that the Grace of God may bee magnified in them Euen as also nothinge is praise worthy which cometh not from the same When she sayth GOD which is mighty hath magnified mee Shee geeueth vs to vnderstand that God had no helpe from any other Gods povver hath the preheminence that his Power alone mighte haue the preheminence And holy is his name C. This is the second part of the songe in the which by generall Sentences the holy Virgin commendeth the Power of God his Iudgementes and mercy For this is a full sentence and not ioyned to that which wente before Mary had exalted the grace of God of the which shee had experience in her selfe Hereuppon takeinge occasion Shee proclaymeth his name to bee holy and his mercy extended through all generations R. And the name of God is taken for his power oftentimes for God him selfe as hee manifesteth him selfe vnto vs. Reade the 6. Chapter of Mathew the 9. verse That also is properly called holy which is seperated from the prophane and common vse of thinges And that which is seuered is kepte in secret Whereupon that which is holy is also called hidden GOD therefore is called holy because his workes are hidden farre from humane reason and are so wonderfull that mans wisedome cannot comprehend them For God worketh glory by ignominy Ioy by sorrow happines by misery and life by death Than the which manner of working what can bee sayd to be more wonderfull And this wonderful maner of workinge was also declared in Mary Moreouer the name of God is called holy because it deserueth the chiefest reuerence So that so often as mencion of GOD is made wee must therewithall remember his reuerent Maiesty 50. And hys mercy is on them that feare him from Generation to Generation And his mercy is on them that feare him A. This sentence is taken out of the couenante of God C. Where it is sayd I will bee thy God Gen. 17.7 the God of thy Seede for euer Agayne Shewinge mercy vnto thousandes of them that loue mee Also Exo. 20.6 I am God shewing mercy vpon a thousand Generations Moreouer Deut 7.9 Hee hath alway remembred his Couenaunt Psal 105. ◠and promise that hee made to a thousand Generations By which woordes the Lord doth not only testefie that he will be like himselfe but doth also expresse his continuall fauoure which he beareth towarde those that are his that after their Death hee may Loue their sonnes their posterity foreuermore Wyth this continuall Loue God loued the posterity of Abraham because hee hauinge once receiued the Father Abraham into his grace and fauoure made an euerlastinge couenante with him But because not all which came of Abraham after the fleshe are the true Sonnes of Abraham Mary restraineth the effecte of the promise to the true worshishippers of God saying On them that feare him A. That the wicked might not be proude by the pretence of the name this is spoken for they are puffed vp with vayne security Rom. 2.17 as sayth
degree A. This agreeth with the sayinge of Daniell Dan. 2.21 how that GOD chaungeth kingdomes GOD maketh al things to tremble vnder his mighty hand He which placeth Kings in their seat doth also displace theÌ„ againe geueth their kingdoms to others The like song did Anna the mother of Samuel sing 1. king 28 Psa 107.40 C. Therefore thus the holy Virgin attributeth that to the prouidence Iudgments of God which prophane wicked men call the wheele of fortune Kinges â—eâ—tes staÌ„d at the disposition of God Nâ—twithstandinge let vs knowe the absolute power is not geuen by God that as a tyrant he might turmoile tosse meÌ„ like teÌ„nis bales turne theÌ„ vpside downe but a iust gouernment the which hath excellente Reason though often times we see not the same For soden alterations do not please God that in Iest sporte hee might lifte vp a loft those whom by and by after hee determyneth to cast downe but rather the wickednesse of men altereth the state because no man doth acknowledg that the state coÌ„dition of all men standeth in his determination and power But because they are set aboue others they doe not only contumeliously cruelly triumph ouer their neighbours but do also fret and fume against the author of their dignity Therefore let vs be well assured that whatsoeuer is high and excellent in the world is subiect vnto God and that the whole World is gouerned by him insomuch that some are aduaunced and extolled to honors seate and other some slide from their Throane or at leaste fall downe headlonge This cause and end of alterations are shewed by Dauid and Daniell in their places of the which we haue spoken before Wee see how that the Princes of this worlde are proude passing measure the they geue them selues to excesse to ryot and how that the sweetenesse of prosperouse fortune hath bewitched them It is no marueile if the Lorde cannot beare so great ingratitude Hereupon oftentimes it commeth to passe that they abyde not longe stable whom God lifteth aloft Moreouer the maiesty gloriouse pompe of Princes and Kinges amazeth the common sorte of men so that very fewe thinke that there is any other Maiesty or Power aboue the same But if Princes mighte bringe their Scepter with them from their mothers wombe if so be their kingdome might last foreuer al knowledg of God of his prouidence would by by vanish away Therefore the Lord lifting vp those aloft which are of low degree doth deride as it were openly the pryde of the world withall teacheth his children simplicity and modesty Now let vs note wherefore Marye sayth that the Lord casteth downe princes from their Throanes Kingdoms are altred by Gods prouideÌ„ce exallteth them of low degree namely to teach that the Worlde is not guyded by the blinde wheele of fortune but that all chaunges and alterations whatsoeuer come by the prouidence of God B. And it is not vnlikely but that she had respect vnto the tyranny of Herod and to other wicked men which at that time wickedly oppressed the people of God whose miserable destruction she foresaw Christe their King and deliuerer being nowe incarnate Peraduenture also shee had respect vnto the Maiesty and Kingely power of her Auncetors the which power Pompe seeing they were wicked was brought to naught but was now to be restored by her Childe borne of so abiect and base a mother into a farre better State then euer happened to her auncetors 53. He filled the hungery with good thinges and the ryche hee hath sente away empty C. By this verse she prooueth that God doth gouern with excellent equity those thinges which seeme to trouble the whole order of the World and to peruert the Iudgements of the same He filleth sayth she the hungery with good thinges because they being abased sigh vnto the Lord that they might be for an example vnto others and maketh riche men poore needy because they trusting in their riches swell and wax proude So that wee see the cause why God is pleased with alterations is because great riche mighty men being puffed vp with their fullnes Pride in prosperity â—o be takeÌ„â—eede of arrogate all things vnto them selues attribute nothing vnto God Wherefore let vs beware that we wax not proud in prosperity Wee must also beware of the swellinge fulnesse of the fleshe least at the laste it make vs sodaynely empty agayne But this doctrine bringeth no small comfort to the godly who knowinge their neede and as it were hungery persons sighe and groane vnto God bycause God filleth the hungery with good things The which Sentence is ofteÌ„times to be read in the scriptures and is therfore to be noted that we may know our stability to be founded vpon the prouidence of God BV. Others will haue those that huÌ„ger and thirst after righteousnes to be here vnderstoode who being taught by the spirite of God and beinge voyde of all vaine confidence feele how needy empty they are of all good things and how that they are nothing haue nothing and can doe nothinge of their owne strength And therefore they forsake them selues and flee vnto Christe the onely Welspring of all goodnesse Hee filleth these with a certaine treasure of goodnesse that they may abound in all grace and in all good words works On the contrary part he sendeth empty away from him the rych which promise to them selues of them selues all thinges that when they thinke themselues to be wise iust and ryche they may be found voide empty of al these things We haue many examples in the Gospell but specially that of Simon of Mary Magdalene also of the Pharisey â—uk 7.36 â—uk 18.10 and the Publicane And S. Paule sayth What shall wee say then That the Gentyles vvhich followed not righteousnes haue obtained righteousnes â—om 9.30 eueÌ„ the righteousnes which coÌ„meth of Fayth But Israell which followed the law of righteousnes hath not attained to the law of righteousnes 54. He hath helped his seruant Israel that they might bee mindefull of his mercy C. In this laste parte Mary applyeth generall sentences to the present Circomstance This ought to be the order of the wordes The Lord hath remeÌ„bered his mercy which hee promised that hee would performe to Abraham to his Seede for euer and therefore hee hath holpen his seruaunt Israell Concerning these promyses reade the first of Mathewe the firste verse C. The suÌ„me is this that God hath now performed fulfilled the saluation which hee promised before vnto the Fathers The latine woorde for the which wee haue here Hee hath holpen is Hee hath taken vp In the which speach we haue an apte metaphor For so the state of the people was fallen and decayed that there was small hope that the same shoulde bee restored and set vp againe Therefore hee is sayd to haue taken vp Israell bycause God by reachinge out
his hand lifted him vp being prostrate and layed on the Grounde Religion was a thousand wayes contaminated In publique Doctryne there was nothinge sincere the gouernment of the Church was quite out of order nothing appeared but mere barbarisme the pollitique gouernment was ouerthrowne the body of the people was rent torne by the Romaines by Herod as by brute Beasts Wherefore the more gloriouse was their deliuerance which they had no hope to enioy And that which the Lorde did then hee doâ—h also dayly For those are his whom he helpeth and deliuereth For that must be fulfilled in vs which happened vnto the people of the Iewes If we fall there is no cause why wee shoulde dispayre let vs looke when the Lord shal stretch forth his hande to helpe vs. This is a notable consolation And by this name Israell hee comprehendeth the vniuersall Church of all the faithfull Israell is here called the Seruaunte of the Lorde as in many other places also because hee was admitted and receiued into the Housholde of GOD. B. But they are the true Israelites which imbrace Christe the Sauiour For all which are of Israell are not Israelites before GOD but onely they which are partakers of the promise Rom. 9.7 Galat. 3.7 euen as Paule proueth in many words That hee might be mindefull of his mercy C. Mary sheweth the cause why a People proane to Destruction was receiued of God yea why GOD would lift them vp nowe that they are fallen namely that in sauing of them he might declare his mercy Notwithstandinge Shee sayth expresly the God remembred his mercy the which hee might seeme after a sort to haue forgotten in sufferinge his People so miserably to bee vexed afflicted For it is a vsuall thing to attribute Affections vnto God accordinge as men gather that hee is eyther angery or pleased with them Therefore God neuer forgetteth his mercye nor chaungeth his Affections But this is not alwayes knowne vnto vs but is oftentimes hid from vs. Therefore Mary sayth that it was Reuealed to Israell that God had remembred his mercy Thus it happeneth vnto vs oftentimes For we are often times so destitute and without all helpe that we cannot tell what to thinke els but the God hath forgotten vs his mercies When we feele that we are destitute of all helpe then let vs remember this that GOD hath holpen his seruaunte Israell And note here that hee calleth the promises of Saluation the mercies of God least any man should thinke that God is moued by any other thing then by his onely mercy to promise and to performe his promises then by the reuealed saluation in Christe 55. Euen as hee spake to our Fathers namely to Abraham and to hys Seede for euer Euen as hee spake to our Fathers C. Bycause mens myndes do not conceiue the Mercies of God no farther then he offereth and testefieth the same by his word here Mary reduceth her selfe and others to the Promises teachinge that God hath bene faithfull and constant in his promises In this sence God is oftentimes called Gentle and true bycause wee shall neuer be perswaded and assured of his good will towarde vs excepte wee remember his worde by which hee hath bounde him selfe vnto vs which worde also doth couple tye with an inseperable knot our saluation with the goodnesse of God Moreouer Mary sheweth by the same wordes that the Couenaunte which God had made longe before with the Fathers was free and without deserte bycause there Shee deriueth the promised saluation from the mere mercy of God as from a well And hereby wee gather that shee was wel exercised in the doctrine of the scripture Mary exercised in the scriptures Euery one at that time looked for the Messyas but fewe grounded their Faith vppon such sincere knowledge of the Scripture Namely to Abraham C. After shee had spoken generally of the promises of God she coÌ„meth to the particuler as if she should say Hee spake not onely to the Fathers but to all their Posterity If you reade it appositiuely it seemeth an absurde alteration of the case For it ought rather to haue bene sayd To Abraham and his seede But it is not a simple apposition Bycause Marye doth not only shewe who those fathers were to whom God spake but doth also extend the force and the effect of the Promises to all the Posterity which were the naturall seede of Abraham Whereupon also it followeth that she speaketh of the solemne couenant which was specially made with Abraham his Posterity For other Promises which were geuen to Adam to Noe and to others did belonge to all Nations generally And to his seede That is to say to the posterity of Abraham Faith maketh the Gentiles the seede of AbrahaÌ„ Galat. 3.7 looking for Christe by Fayth as did Abraham C. For as their owne incredulity cut of many of the sonnes of Abraham and were deuided from the house and Linage of Abraham bycause they were Bastards euen so we which were Forrayners being ingraffed by faith are sayd to bee the true seede of Abraham B. For they which are of Faith saith the Apostell Paule are the Sonnes and seede of Abraham C. Therefore let vs knowe that God spake so in olde time to the Fathers that the grace offred vnto them pertayneth also vnto the Posterity Secondly that the Adoption of all the Gentiles was made by Faith that they might be the spirituall Sonnes of Abraham which were not so by Nature For Marye speaketh not here of Christ the Seede of AbrahaÌ„ as many to curiously write but of Abraham and of the Posteritye of Abraham to whom Iesus the Sauiour was promised For euer As if shee should say that the seede of AbrahaÌ„ should endure to the ende of the world 56. And Mary abode with her about three Monethes and returned agayne to her owne house C. Mary aboade with her Cosine almost three Monethes namely vntil the day of her Childbyrth For it is probable that there was no other cause of so longe tariance but onely this that she might beholde the grace of God which was tolde her of the Angell for the coÌ„firmation of Faith B. As therefore their friendship onely is true whom the grace of God linketh together in friendship euen so they caÌ„not by and by depart one from another which come together in the Lord except the same glory of God which broughte them together doe also put them a sunder the which glory they can better seeke beinge seperated in Body then when they are ioyned together notwtstanding in myndes they are neuer distracted And returned againe to her owne house A. There is no doubte but that Mary greatly reioysed in hearte in all this Iourney 57. Elizabethes time came that she shoulde bee Deliuered and Shee brought forth a sonne C. The suÌ„me of this story is that the birth of Iohn the Baptist was made notable wonderful by diuers miracles which foreshewed that there should be
had commaunded concerning his name Otherwise he had not obayed the cōmaundement of God But hee shal be called Iohn C. Why God gaue this name vnto Iohn the Baptiste wee haue declared before verse 13. Bu. We haue also an example of faithful obedience in the Parents of Iohn in that they obayed the cōmaundement of the Angell receyued not counsailes aduice of their kinsfolkes who not knowing the coūsaile of God thought it best to retayne the approued Custome But custome ought alwayes to gieue place vnto the truth though it be neuer so exellent 61. And they sayd vnto her There is none in thy Kynred that is Named wyth this Name B. This must be vnderstoode of such as were presently aliue or at least of those which were not longe before disseassed For amonge his auncetors many were called by the name of Iohn as he which was Priest when the Temple was builded by Salomon the King And it agreed very wel that looke what name the Priest had vnder the Typical Salomon the same the Priest of the true Salomon shoulde haue For this our Iohn now that the kingdome of Christe began and the building of the spirituall Temple being settinge vp had the office of the more true Priesthoode teaching the people the most wholesome knowledge C. And wee see the custome is taken for a sufficient testimony It was sufficient for them to alleage the Auncient maner and custome the which is geuen to all men almost by Nature Custome vvithout the truth is vayne But what other thinge is custome oftentimes then meere corruption That therefore which is builded vppon Custome alone is infirme and vaine 62. And they made Sygnes vnto his father how he would haue him called A. To make an ende of the contencion the Kinsfolkes seeke to be certefied by makinge Sygnes vnto Zacharias by what Name hee would haue the Childe called who was before instructed of the same by the Angell 63. And hee asked for wrighting tables and wroate sayinge his name is Iohn And they marueiled all B. Hee meaneth waxen Tables in the which in olde time they were wonte to write BV. That which his Tongue coulde not doe hee doth by his hande and by wrtinge requiring Tables by signes and beckes and not by voice E. For when the Mother and Kynsfolkes coulde not agree the Fathers authority was requisite to ende the cōtencion But hee had not as yet the vse of his Tongue when hee stoode in moste neede of the same Therefore when by signes it was demaunded of him what name hee woulde haue geeuen to hys Sonne hee vnderstanding the matter required his writinge Tables that by dumbe Letters hee mighte vtter that which by voyce hee coulde not And when the Tables were broughte vnto him hee wroate thus His name is Iohn Geuinge them to vnderstande that this name was geuen vnto him by the Angell before hee was conceiued Sayinge his name is Iohn If he spake what needed hee to write Wherefore this word saying in this place muste not bee referred to Zacharias him selfe but to the writinge of Zacharias which spake after a sorte And at this agrement of the Parents they marueyled all 64. And his Mouth was opened immediately and his Tongue loosed hee spake and praysed God C. GOD doth adorne and make noble the byrth of his Prophet by restoringe to his Father his Tongue For there is no doubt but that hee put of this Benefite vnto that Day to this ende and purpose that hee might draw all men to the admiration of Iohn And praysed GOD C. Zacharias is sayd to prayse GOD not onely to shewe him selfe thankefull but also that they might knowe that their kinsman and neighbour was punished bycause hee was to slowe to beleeue For hee was not ashamed to glorifie GOD to his owne shame And thus it was knowne to all men that the Infante was not borne by Chaunce or according to common order but promised by heauenly Oracle 65. And feare came on all them that dwelte nyghe vnto them and all these sayings were noised abroade through out all the hyll Countrey of Iury. And feare came on all them C. In this place Feare signifieth Reuerence which came from the feeling of Gods power For the workes of God ought so reuerently to bee considered that they oughte to make vs seriously affected And God doth not dally in his miracles but stirreth vp the mindes of men which he seeth to be sluggish and dull Throughout all the hill Coūtrey of Iury A. The Lord wrought not a miracle to the ende a fewe onely might know the same but to the ende many might be brought to reuerence by this so notable a worke C. Therefore LVKE sayth that the Fame of these things was spred abrod throughoute all the Hill Countrey of IVDEA Howbeit it profited many nothinge at all that they were so touched with the power of GOD for a time bycause when IOHN began his Office of Teachinge fewe remembered how wonderfull his birth was But GOD woulde haue the Fame of these thinges bee spred abroade not onely for their cause which heard but also bycause the miracle might bee more certayne in all Ages which at that tyme was knowne in diuers places 66. And all they that hearde them laide them vp in their hearts sayinge what maner of Chylde shall this bee And the Hande of the Lorde was with him Layde them vp in their hearts A. This is spoken accordinge to the Hebrew phrase and signifieth as much as to consider with ones selfe to deliberate in the minde of any thinge what the meaninge and Effecte of the same should bee C. And here we haue a common spectacle of mans Ingratitude set before our eyes For when vaine and friuolouse thinges doe take to deepe roote in our myndes the rememberaunce of geuinge thankes vnto GOD which oughte for euer to remayne vanisheth away Luke speaketh not of sencelesse wicked men or of the cruell Contemners of God For hee sayth that they layed them vp in their heart meaning that they had a deepe consideration of these thinges And it is lykely that some were mindefull of them for a time but the greater parte within a while after put away that feare which they had cōceiued Notwithstandinge wee must note that they wente not out of the way when they referred the miracles which they sawe to that exellencie which the Infante shoulde haue For we sayd that such was the coūsayle and purpose of GOD that Iohn might afterwards come abroade with great commendation Therefore they sayd What maner of Chylde shall this bee B. Bycause they sawe the mightie power of the Lord which was shewed in sundry Myracles concerninge the Childe there was cause why they should looke for great things concerninge him and should bee as it were afearde for the more present maiesty of the Lord. And so are the hearts of men framed that the more they see his outstretched Arme and power the more they feare God Hereupon it
peace of Conscience nor agrement with men amonge them bycause they wante the goodwil of God For God hath made so many accepted in his beloued Sonne Iesus Christe onely as hee hath chosen to the same purpose 15. And it came to passe as soone as the Angells were gone away from them into heauen the Sheepherds said one to another Let vs go now euen vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. And it came to passe as soone R. So the Angell is sayde to goe oute of Gedeons sight Iudg 6.21 This going away was not a flyinge into the vpper Region of the Ayre like Byrdes flyinge but it is a vanishing out of our sight And wheÌ„ the Aungells goe from vs to Heauen they haue no neede to trauaile far For whersoeuer GOD dwelleth there is heauen God dwelleth euery where Ier. 26.24 I fulfill sayth hee Heauen Earth Also â—ay 66.1 Heauen is my seate the earth is my footestoole Seeinge therefore Angells doe appeare visibly â—pparitiâ—ns of Anâ—ells they are sayd to bee in Earth and when they vanishe out of our sighte agayne they are sayd to goe into Heauen Wherevpon it followeth that though they be in Heauen yet notwithstandinge they are with vs in earth and do attend vppon vs. Math. 18.10 Their Angels sayth Christe doe allwayes beholde the Face of my Father which is in Heauen The Sheepherds sayd one to another C. Here the obedience of the sheepherdes is described vnto vs for seeing the Lord had appoynted them to bee Witnesses vnto the whole Worlde hee spake effectually vnto them by Angells leaste that which was spokeÌ„ vnto theÌ„ should be forgotten They were not expresly commauÌ„ded to come into Bethlehem but bycause they perceiue that such was the purpose of God they make speede to see Christe Euen as at this day seeinge wee knowe that Christe is reuealed vnto vs to this ende that our hearts may come vnto him by Fayth wee haue no excuse for our negligence and slouth Neyther doth the Euangelist teache in vayne that the Sheepheards tooke counsaile to go to Bethlehem so soone as the Angels were departed But to this ende that wee might not suffer the Worde of GOD as many doe to goe in at one Eare and out of the other but to take deepe roote in our hearts that it may bring forth his fruite when our eares heare the same no more Furthermore wee must note that the Sheepheards take mutuall counsayle one of the other BV. Therefore the Sheepheards doe belieue the Angells Wordes and accounte their Woorde for the Woorde of God Wherefore beinge not Idell Hearers they stirre vp and exhorte one another to followe Gods callinge and to seeke the Sauiour of the Worlde B. Thus we may see that faith so draweth vs vnto God and bringeth to passe that we bend our Selues thither with all our strength where wee know Christe to be that is to say where wee know that those works are which are approued and accepted of God And see this thinge that is to come passe Or And see how this thing which the Lord hath tolde vs is fulfilled For they do rightly ascribe that vnto the lord which they had heard onely of the Angell For to him whom they acknowledge to be the seruant of the Lord they geue so much authority as if hee were the Lord him selfe For this cause the Lord calleth vs vnto him least the maiesty of his worde might be vile in the sight or be holding of men Wherefore let vs also at this Day acknowledg that whatsoeuer we haue heard hetherto concerning the byrth of the Messias is the worde and worke of the Lord God C. Moreouer here we see what a shame the Sheepheardes thinke it for them to neglect the seeking of that treasure which the Lord had shewed vnto them For they thinke it necessary for them vpon the knowledg which they had receiued to goe into Bethlehem to see Euen so it is meete that euery one of vs accordinge to the measure of faith which wee haue receiued be ready to follow whethersoeuer it shall please God to call 16. And they came with hast fouÌ„d Mary Ioseph and the Babe layed in a Maunger And they came wyth haste R. Wonderfully is the Fayth of the sheepheardes who doe so firmely belieue the woorde of God the leauing their flocke in the fielde they seeke after Christe with speede Let no man thinke that they tooke this Iourney with small peril of all that they had For they fed kept the Flocke which belonged to other men Wherefore they put in pearill both their goods Bodies But God which bringeth into perills saueth also those that are in perill and geueth vnto them greater Benefits For while they obay Gods calling with perill of the losse of their flocke they do not only keepe their flocke in saufety but do also finde the Messias C. Therefore in this Luke coÌ„mendeth obedience that he sayth they made haste euen as also the readines of faith is required of vs. And they founde Mary and Ioseph Bu. No man is deceiued with the word of God no man belieuing with a true faith in the true God is confounded as we here see for the Sheepheardes founde all thinges in euery respect after the same maner as the Aungell had foretolde them These thinges coÌ„mend and approue vnto vs the truth certainty of the prophesies of God He is true which promiseth and fulfilleth all thinges at the full which hee doth promise And the Childe layed in a MauÌ„ger A. In this thinge also the sheepherds declare the greatnesse of their Fayth C. For this was such a deformed and odiouse sighte that by the same alone they mighte haue bene drawen away from Christe For what is more vnsauory than to beleeue him to bee the King of the People which was more base in outwarde shew than any of the common sort of People To looke for the building vp of the Kingdome and for saluation to come from him who by reason of his Pouerty neede was constrayned to lye in a Stable Notwithstanding Luke writeth that none of all these thinges stayed the Sheepeheardes but that they praysed GOD with admiration namely bycause the Maiesty of GOD was before their Eyes and the reuerence of the woorde fixed fast in their myndes they easely ouerpasse by the height of their faith what soeuer they sawe to bee base and contemptible in the person of Christe And verely there is no other cause why the least Offences doe hinder our Fayth or tourne vs out of the righte way than bycause wee hauing lesse regarde vnto GOD than wee oughte are easely caried euery way For if so be we had this cogitatioÌ„ only throughly fixed in our mindes that we haue a sure and faithfull Witnesse from heauen it should be a sure stay against all temptacions and shoulde sufficiently fortefie vs against all kinde of temptacions These
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
these woordes Simeō geueth vs to vnderstand that Chryste was ordayned of God that all People might enioy his Grace and that shortely after hee shoulde be exalted on hyghe that hee might bee seene of all men And in this woord hee comprehendeth all the Prophesies that haue ben concerning the enlarging of the kingdom of Chryst Wherefore if Symeon imbracyng the tender Infante in his Armes coulde extend his minde vnto the vtmost ends of the World that he might acknoweledge his Power to bee present euery where how much better oughte wee to thynke of him at this Day nowe that hee is made the Saluation of the Gentyles and hath reuealed himself to the whole world A. Chryst therefore is offered vnto all people that all men may behould him as the only author of Saluation C. Wherefore they are far oute of the way which would haue GOD soughte without Chryst by whom we are dyrected the right way vnto the Father God is hidden from vs and is inuisible If wee will seeke him ther is no other way but Chryst he is the marke whych GOD hath appoynted if wee will come vnto him 32 A Lyght to lighten the Gentyles and the Glory of the People Israell E. In this last Verse Symeon declareth to what end the Father reuealed Chryst before all People Namelie to lighten the Gentiles whych before were in darkenes and to be the glory of the People Israell A light to lightē the Gentiles is as much to say as that he may geue light vnto the Gentiles expell al darkenesse out of their minds Also Chryst himselfe testifieth of hymselfe I am the Light of the World Iohn 8.12 who so followeth me walketh not in darknes but shall haue light of Lyfe And hee compareth darkenesse wyth Light Good vvorkes not vvrought In◠Chryst are darkenes Colo. 3.5 Ephe. 5.3 1. Cor. 6.9 in the which darkenesse the Gentiles wer And whatsoeuer good thing is wrought without Chryst is darkenes so is the wisedome of the World the wisedome of the flesh and al maner of sinnes of the which the Apostle speaketh in these Chapters coated in the margent out of the which places the Interpretation of this place also may be gathered As by these words also of Chryst himselfe vnto Paule I haue appeared vnto thee for thys purpose to make thee a Minister and a witnes both of those thinges which thou hast seene and of those thinges in the which I will appere vnto thee deliuering thee frō the people and from the Gentiles vnto whom now I send thee to open theyr Eyes that they may be turned from Darkenesse to Light and frō the power of Sathan vnto God that they may receiue forgeuenes of Sinnes Act. 26 16 and Inheritaunce amōg them which are sanctified by faith that is towards mee Therefore the Reuelation of the Gentiles is theyr illumination and the opening of theyr Eyes by which they see by which they see that they are in the darkenes of sinnes and that they must flee vnto Chryst for remission of sinns and newnes of life Esa 42.6 R. But this parte of the verse seemeth to bee taken out of the wordes of the prophet speaking of Chryst thus I haue made thee a light of the Gentiles to open the eyes of the blynd to brynge those oute of Pryson that were bounde and in darkenes And agayne he saith It is but a smal thinge that thou art my Seruaunt to set vp the Kindreds of Iacob and to restore the Destruction of Israell Esa 49.6 For I haue made thee the Lighte of the Gentiles that thou mayst be my health vnto the ende of the World Also hee sayth Get thee vp betimes and bee bright O Hyerusalem for thy Light commeth and the glory of the Lord is rysen vp vppon thee Esay 60.1 The Gentiles shall come to thy light and Kynges to the bryghtnes that spryngeth out vpon thee And the glory of the People Israel C. Symeon doth not without cause put a difference betwene Israel and the Gentiles because by the righte of Adoption the Chyldren of Abrahā were neare vnto God but the Gentiles with whome God had made no couenaunce were forreiners from the Church Exo. 4.22 For the which cause Israell is not onely called the Sonne of God but also his first begotten Rō 15.8 And Paule teacheth that Chryste came to be a minister of the Circumcision for the truth of God to confyrme the promises made vnto the Fathers Moreouer so Israel is preferred before the Gentiles that all men generallie obtaine Saluation in Chryst For by this place we gather that men are naturally depryued of Lighte vntill such time as Chryst the Son of righteousnes doth shyne vnto them As touching Israell though GOD hath greately aduaunced him to Honour yet notwithstanding Symeon sheweth that his whole Glory depēded vppon the Head alone Christ promised to the Ievves belōged to Ievves Gētiles because a redemer was promised vnto him R. Although therefore Chryst bee the Glory of all those which beleue in him whether they be Iewes or Gentyles yet notwythstandyng he is chiefly said to be the Glory of Israell because hee was specially promised vnto thys Nation and because whatsoeuer excellēcie and maiesty happened vnto the People of Israell in this World the same happened vnto him for Chryste and through Chryst For God multiplyed the seede of Abraham and gaue vnto it victory ouer all his Ennemyes the Lande of Chanaan the Kingydome Scepter of the same not for their own Righteousnesse but for Christes sake that they might be a People in the which the promises concerning Christ might bee reuealed and mighte bee kepte vntyll his Natiuitie Because of these things the Iewes boasted as witnesseth Paule saying Behoulde thou art called a Iewe and restest in the Law and makest thy boaste of God c. And a litle after that he saith Thou that makest thy boaste of the Lavve through breaking the Law dishonerest thou God Rom. 2.17 To be shorte because Chryst was borne of Israell according to the Flesh then the which Glory none hath happened more Glorious to any people in the whole world Therefore the Iewes had cause to reioyse when they sawe Chryst borne of theyr Nation according to the promises concerning the which matter Read these places coated in the margent 33. And his father and mother marueiled at those things which wer spoken of him R. It may seme straūge why Ioseph and Mary shoulde marueile at these wordes of Symeon who were certefied before by so many Testimonies that this Infant was the true Messias and Sauiour of the World Had not Mary learned of the Aungell Gabriell that shee should be the mother of the Messias the Sonne of the highest Was not Ioseph tould by the Aungell that his Wyfe had conceyued by the Holy Ghost the Sauioure of the VVorld Did they not see the Magi VVorshippe and acknowledge him for the most high king VVhat then happened vnto
mother The mother complained sayinge Thou shouldest haue tolde vs of it but Christe aunswereth It became mee to prefer my Fathers businesse before all matters yea before your sorrow C. And hereof a generall doctrine is to be gathered namely that what soeuer is due vnto men is subiect vnto the first table that the power of GOD may remaine vndeminished So wee must obay Kings Parents and Maisters and yet no otherwise but vnder the cōmaundement of God That is to say least God should loose any of his right for mans cause For then humaine pietie is not violated when wee haue principally regarde vnto God Wee know what our sauiour Christe saith Hee which loueth Father Mother more than mee Mat 10.37 is not worthy of me And the Apostell Peter saith we must obay God more then men Acts. 5.21 All power hath her boundes that God may haue the highest Degree of Honor Empery insomuch that if hee call vs we may haue no consideration of those thinges That I must goe about my Fathers businesse C. These wordes signifie that Christe was more bound then to man As if hee should say I will obay you so farre forth as I disobay not my heauenly Father Hee sheweth also the speciall ende why hee was sente into the Worlde namely to discharge the Office enioyned to him of his heauenly Father Iohn 4.34 Iohn 16.38 Ihon. 8.4 So in another place hee sayth My meate is to doe the will of him that sente mee and to doe his woorke 50. And they vnderstoode not that saying which he spake vnto them C. It is marueile that Ioseph Mary vnderstoode not this answere who were taught by many testimonies that Iesus was the Sonne of God Wee aunswere that although the heauenly originall of Christe was not altogether vnknowen vnto them yet they did not throughly vnderstande that he was bent to execute his Fathers commaundementes bycause his callinge was not as yet distinctly reuealed vnto them B. They knew that hee was Christe but yet they knew not the way how hee should take his office in hand neyther yet the condition of those things which were done by him And therefore they were held stil with a certaine admiration of him and of those things which hee did but specially when the spirite of God did reueale it selfe more manifestly in him Neyther were they any whit the more vnhappy bycause they knew not many of those thinges For it is sufficient for euery one to know so much of the workes of GOD that he may loue him aboue all thinges and frame himselfe wholly vnto his will So it was inough for Ioseph Mary to know that they had Christe present with them that they might dilligently attende vppon him and mighte bee thankefull to the Father with their whole hearte which had bestowed so greate Grace vppon the Worlde but specially vppon the Iewes As for other thinges which were to bee Reuealed vnto them they were differed vntill another time They therefore which are Godly in deede thinke it sufficient to know the good will of GOD towarde them in CHRISTE and wherein they are to bee thankefull vnto GOD. Contrarywise the wicked omittinge these thinges seeke to search out the secrets of GOD. And hereof it commeth to passe that there are so many contencions and disputacions about vayne thinges amonge them 51. And he went downe with them and came to Nazareth and was obedient vnto them but his mother kept all these sayings in her heart A. When Christe had in parte reuealed his callinge in that famouse City hee went downe with his mother and Ioseph And was obedient vnto thē C. Christe thus abased himselfe for our Saluation in that hee beinge the Lord of Angells and the heade of all Mortall Creatures willingely made himselfe subiect For so was the purpose of GOD that for a time as vnder a Shadow hee mighte lye hid vnder the name of Ioseph And although no necessity constrayned Christ to this subiection but that he might haue refused the same Yet notwithstanding bycause herefore hee tooke vppon him mans Nature that hee might be subiect to his Parents he tooke vpon him both the person of a man and also of a seruaunt that hee might the better be a true and perfect Redeemer Let all men therefore beholde and consider this and specially sonnes that they may learne howe that they are reconciled to the Lord GOD our Father and that they haue remission of all their Synnes for the Obedience of Christe And secondly that they follow this Example of Christe to testefie their Faith and to geeue thankes vnto GOD for the Benefites exhibited by Christe and to honoure their Parents with all Condigne honour Ephe. 6.1 Chyldren sayth S. Paule Obay your fathers mothers in the Lord for this is right Honour thy father and mother which is the first Commaundement in promise that thou mayest prosper and lyue longe vppon Earth Kept all those sayings in her heart C. Luke repeateth that which he had written straite after the Natiuity in the 19. verse goinge before how that Marye keepeth those thinges in her minde which as yet shee vnderstoode not Hereby let vs learne reuerently to receiue and euen as the Earth doth Foster the conteyned Seede to keepe in store in our mindes the mysteries of GOD which exceede our capascity R. Christes Wordes which are not at the first vnderstoode seeme to profite very litle but if thou Iudge them worthy to bee noted and layest them vp in thy mynde a time will come when thou shalte vnderstande them and thou thereby shalt confirme thy Faith 52. And Iesus increased in Wisdome and Stature and in fauoure wyth GOD and men R. the Euangelist doth briefly declare what CHRISTE did from the twelueth yeare of hys Age vntill the thirtith in the which yeare hee began his Office Hee was subiecte to his Parents hee increased in bodily stature and in Wisedome of the mynde whereby hee was the more gratiouse and accepted with GOD and with men Reade the 40. verse going before FINIS ⧠THE THIRD CHAP. NOwe in the fifteenth yeare of the raygne of Tyberius Caesar Pontius Pilate being Liefetenant of Iury Herod being Tetrarch of Galilee and his Brother Philip Tetrarche of Iturea and of the Region of the Trachonites and Lysanias the tetrarch of Abilene 2. When Annas and Caiphas were the high Priests the worde of the Lord came vnto Iohn the sonne of Zacharias in the Wyldernesse B. In the two former Chapters the Euangelist hath described the byrth infancie of our Sauiour and hath declared those thinges concerninge him by which hee hath plentifully prooued Christe being as yet an Infant to be the Sauiour of the Worlde And now in this thirde Chapter omittinge these thinges which hee did from his Infancie vntill the thirtith yeare of his age hee discribeth howe hee was reuealed vnto men by the preaching of Ihon how at the last hee came to Baptisme in the which hee
fryers seeme to exell the coÌ„mon sorte of Christians Notwithstanding Ihon meteth them with such reproche that hee calleth them generation Vypers But this is the office of a Preacher of the worde and not reproch For so ought all Hypocrites to bee handeled who flatteringe them selues in their hearts goe about to deceiue God and men For this verse and the other two verses following reade our Annotacions vppon the third of Mathew beginninge at the 7. verse 10. And the People asked him sayinge what shall wee doe C. Luke intreateth of the particuler Sermons of Ihon euen as hee hath begon For the former reprehension pertayned to the Pharises nowe hee addeth that which pertayneth to the people Therefore the coÌ„mon People aske him saying what shall we do C. The true Affection of repentance causeth this carefulnesse that the sinner greedely inquireth what is the will of GOD and what GOD commaundeth A. That is to say what oughte to bee done to obtayne Saluation So the Iewes when they had heard the Sermon of Peter were pricked in heart and sayd vnto Peter and to the rest of the Apostells Acts. 2.37 Men and Bretheren what shall wee doe Also the Keeper of the Prison sayd to Paule Silas Maisters Acts 16.30 what must I doe to bee saued 11. He answereth saith vnto them Hee that hath two coates let him parte with him that hath none hee that hath meate let hym doe lykewise C. This answere of Iohn doth briefly define the condigne worthy fruites of repentance for the Worlde euer coueteth ceremonies in the worship of God neyther is it more proane to any thing then to worship with fayned and counterfeyt worship so often as hee calleth to repentance But what fruites doth Iohn the Baptiste coÌ„mend vnto vs in this place Surely the duties of loue and of the second table Not that GOD neglecteth the externall Profession of Pietie and of his true Worship but bycause this note of difference is more certaine doth lesse deceiue For Hypocrites doe very busily occupy themselues to proue them selues to bee the Worshippers of GOD by Ceremonies hauing no care in the meane time for true righteousnesse when as they are eyther Churllish and discourteous to their Neighbours or ells geuen to fraude and Rapine Wherefore they are necessarily to be brought to a more grosse triall as whether they liue honestly amonge men whether they help the poore whether they bee fauorable to those that are in misery whether they â—oe gentlely participate with others those thinges which the Lord hath bestowed vppon them For this cause Christe calleth the principall pointes of the Lawe Mat 23.23 Righteousnesse Mercy and Faith The Scripture doth oftentimes coÌ„mend righteousnesse and Iudgement Wee must note this first of all that the duties of Charity are named not bicause they are more exellent then the worship of GOD but so far forth as they are Testimonies of mans Piety that their Hypocrisie may be discouered which boast that thing with their mouth which no doubt is farre from their heart But it may bee demaunded whether Iohn did precisely lay this Lawe vppon all men Question whom hee soughte to frame make Disciples for Christe that they should not haue two Coates First of all wee must note that it is a sinecdochall kinde of speach AuÌ„svvere bycause vnder one particuler hee comprehendeth a generall doctrine Hereupon it followeth that wee must drawe forth that sence and meaninge which may agree with the Rule of Charity as it is prescribed of God namely that euery one of his aboundance doe help and relieue the neede of the poore Euery man ought to waigh consider howe much the Lord hath geuen vnto him he ought also to be carefull for the neede and necessity of his Bretheren and to vnderstande that his goods are therefore geuen vnto him that he might dispence and bestowe the same vpon others These things are pentifully and plainly set downe by S. Iames Iam. 2.15 1. Ihon. 3.7 and by S. Iohn in his first Epistell Therefore the meaning of Iohn the Baptist is that wee must help and relieue the necessity of our bretheren of that abundance which God geueth vnto vs. 2. Cor. 9.7 The Apostell sayth that the Lord loueth a cheerefull gieuer We speake this to this ende that men may know how acceptable and sweete smelling a sacrifice it is vnto God to geue of their goods vnto the poore But those kinde of men which doe make it as a Lawe that no man shall possesse his owne doe not onely bringe feare and dreade into the Consciences of men but do also quite ouerwhelme them with desperation R. For Ihon did not appoint here that mens goods should bee common as the Anabaptists teache and the seditiouse desire neyther doth hee take away the ciuill diuision of thinges ordayned by publique Lawes For althoughe ryches are sometime spoken against for the euell abuse thereof yet notwithstanding of them selues they are the good creatures and the gift of God Pro. 10.22 The blessinge of the Lord saith Salomon maketh men rich And in Iob it is sayd Iob. 42.12 And the Lord doubled vnto Iob all things that hee had before two foulde Also the lord saith to Salomon 3. ki 3.12 I haue gieuen vnto thee those thinges also which thou requiredest not that is to say Ryches and glory in such wise that no Kinge hereafter shal be lyke vnto thee Thus you see by the testimony of Gods woorde that riches are the gifte of God But who so much voide of shame that he will deny it to bee lawfull for a Christian to haue and to possesse the gyfts of God For the earth is the Lords and the fulnesse of the same And Christians are the Lords What then should bee the cause that they may not lawfully possesse the gifts of the Lord their God Moreouer that is to bee considered which is written in the Lawe Thou shalt not steale By the which commaundement is vndoubtedly confirmed the Diuision of thinges and Superiority But if it were vngodly for a man to possesse his owne goods verely there would be no place left for wicked theft euen as hee coÌ„mitteth not theft which vseth the Ayre bycause by Naturall right the Ayre is coÌ„mon to all men Psa 62.11 1. Ti. 6.17 Moreouer consider what the Prophet saith in the Psalmes Yf ryches increase set not thy heart vpon theÌ„ The Apostell Paule also teacheth the same They coÌ„maund not to cast away Riches but they teach vs not to repose our trust in Riches Wherefore S. Ihon in this Sermon teacheth not a new Law but expoundeth and interpreteth the olde naturall Law not onely to the Iewes but also to the Gentiles For the Naturall Law is this What soeuer yee would that men should do vnto you Mat. 7.12 euen so doe yee vnto them There is no man which in hunger colde which would not wishe to bee sustained and clothed
famous Pharises whose fauour hee mighte haue gotten wiâ—h one worde they being as yet his friendes but hee lodgeth in the poore Cottage of a Fysher man in that which a sicke olde Woman lay on Bed Christe did this to this ende and purpose not to teache vs that rych men Noble men are quighte reiected from God For God respecteth no mans parson but hee coÌ„meth to this poore Cottage to shewe that Pouerty and sicknesse is not so much neglected and coÌ„temned with God as it is with men For in this Worlde there is nothinge more abiect than poore men nothinge lesse regarded than such as are sicke But Christe commeth to these and sheweth that of all others hee hath moste care for them Wherefore let not them which are oppressed with Pouerty afflicted with sicknesse fainte and bee discouraged neyther let them thinke that they for their Pouerty and sicknesse are reiected of God but let them be sure that the more they are pressed downe with afflictions the more they are beloued and regarded of God And they made incercess A. The piety of this Family which was in the house of Simon Peter is set before vs to be immitated For they nourish the mother in Lawe which was troublesome both for her yeres and also for her Sycknesse beside this they pray vnto Christe for her health Most contrary therefore vnto these are some at this day who much dysdayne olde Women and when they are sicke will sooner desire that the Diuell would fetch them than that they might be restored vnto health Than the which mynde what can bee more beastly and cruell For olde age is honourable amonge the wylde and barbarouse people and dare these cursse the same in a very olde Woman Amonge the gyftes of GOD olde age is not the leaste What madnesse than is that to cursse an olde Body for the Gyfte of God But commonly it commeth to passe by the Iust Iudgement of GOD that those Varlets which despise this gyfte of God neuer are Partakers thereof themselues A. This story is touched in the eight Chapter of Mathew verse 14. and in the first of Marke verse 29. 42. As soone as it was day hee departed and wente into a Deserte place and the People sought him and came to him and kept hym that hee shoulde not departe from them R. Marke sayth that hee prayed in this place The prayer of Chryste was not without effect For seeing he hath made God so fauourable towards vs that hee acknowledgeth vs to bee his sonnes through Christe hee hath also obtained for vs the spirite of adoption whereby wee cry Abba Father Reade more concerning this in the 23. verse of the fouretene Chap. of Math. And the People sought him A. Marke hath Mark 1.37 All men seeke the to the which hee answered Let vs goe into the next villages that I may preache there also for therefore am I come But our EuaÌ„gelist hath as foloweth 43. And hee sayd vnto them I must preache the Kyngdome of God to other Cittyes also for therefore am I sent C. By these wordes Christe declareth howe dilligent hee was to preache the Gospell and to discharge his office R. As if hee should say I am not sent to dwell in Capernaum onely but to preache the Gospell in euery parte of Iury. Wherefore I must not haue regarde where I may liue more securely and honourably but where I may followe my callinge C. But if any man demaund whether it is better yea or no for the ministers of the Gospell to be wanderers abrode sparingly to deliuer Gods doctryne in diuers places or to abyde in teachinge those Hearers which they haue once gotten Wee answere that the action of Christe of that which mencion is made here was grounded vpon exellent reason bycause it was agreeing with the coÌ„maundement calling of his father For Christe had but a short time to go throughout all Iudea to stir vp mens myndes as if it had bene with the sounde of a Trumpet to heare the Gospell 44. And hee preached in the Synagoges of Galile A. Marke addeth And hee cast oute Diuells For the Lord wrought diuers myracles to confirme his doctrine R. And by the way we haue a worthy example of obedience For Christ might haue liued with great honor in Capernaum but he rather chose to obay his Fathers callinge then to followe his carnall commodities First of all for this cause that by his obedience hee might make God fauorable vnto vs and might satifie for our sinnes secondly that by his example hee might learne vs obedience that which we owe also vnto our deuine calling For if by Faith in Christe we follow Gods callinge verely euen as God hath exalted Christe being obedient to him euen to the death of the Crosse so also hee will exalt vs into perpetuall Felicity ⧠THE V. CHAP. IT came to passe that wheÌ„ the people preassed vpoÌ„ him to heare the worde of GOD he stoode by the Lake of Genazareth Bu. Luke by this History declareth vnto vs how Peter the rest were called to the company of Christ to the end they might bee instructed by him prepared for the office of the Apostelship And the myracle of the Fishes doth notably agree with the Apostelshippe and with the Ministery of the Gospell For by the great multitude of Fishes which were caught Christe noteth vnto vs the great efficacy of the Gospell the which should bring great plenty of sinners out of the kingdome of the Diuell into the kingdome of God And Christe him selfe doth so interprete it when he saith that Peter Iames Andrew Ihon shal be fishers of men Preased vpon him A. Hereby we se with what feruency the hearers came to heare the word of God beleuing that the same was the word of God which chryst preached To herae the word of God If we will beleeue in Chryst RoÌ„ 10.14 we must heare the word For how shal they beleeue in him of whome they haue not heard A. And although GOD can geue knowledge vnto men otherwyse then by the Instrument of preaching yet notwtstanding this is his ordinary meane of dispersing that they whych will attaine Saluation by Faythe in Chryst must geue eare vnto gods word By the lake of Genazareth Mathe. and Marke according to their vsuall phrase of speach cal it the sea of Galile 2. And saw two shpipes stande by the Lakes side but the FishermeÌ„ wer gone out of them and were washing theyr Nets And saw two ships A. The other two Euangelists Mathew and Mark omit this And were washing theyr Nets As if Luke should say They were out of all hope to take any fishes seeing neither occasion to take fish nor yet any profit at all of theyr Laboure A. But God is wont to declare hys power in matters past mans hope 3. And he entered into one of the shyppes which pertayned to Simon and prayed him that he would thrust out a little from the
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
of people to heare the worde of God The circūstance of time is also noted whē Christ is sayd to teach on the Sabothes Now this was the most conuenyente time to receiue Doctrine as we haue noated out of diuers places Therfore although the word of God be tyed to no places or Circumstances of times Yet notwythstanding at the wisedom and discretion of the teacher the same ought to be taught when ther is greatest hope of fructifying 11. And he holde there was a womā which had a Spyrit of Infirmitye eightene yeres was bowed together and could in no wise lifte vp her selfe C. Here is declared a myracle in the woman which was healed and the offence malitiouslye Conceiued of the IEWES because the LORDE had healed her on the Saboth Day LVKE sayth that the woman had the Spyrite of Infirmity in such wise that by the Contraction and shrynkynge of the sinnes her body was croked Because hee doth not otherwyse shewe what maner of disease it was it is lykelie that it was no common disease or such a one as the cause thereof was known to the Phisitions therefore he calleth it the Spyrite of infirmitie For wee know that by the Deuils means men are very much afflicted with straūge euils and vnnaturall diseases For although diseases come of naturall causes Yet notwithstanding there is no doubt but that they are punishmentes which the Lord sendeth for sinne And Sathan vseth them so often as it seemeth good vnto him Wee see what happned to Iob the Scripture is full of such Testimonies And was bowed together This Disease had so bowed the Womans backe that shee could not looke vp straite to heauen but went stouping downe to the groūd A. So that it seemeth that this was an extraordinary disease with that which Sathan afflicted this miserable Woman both in Body and minde C. Whereby the power of Chryste more euidently appeared by which he triumphed ouer Sathan not that sathan hath rule ouer men at his owne wyl but in that he hath power geuen vnto him of God to hurte 12. Whē Iesus saw her hee called her to him and sayd vnto her woman thou art loased from thy dysease C. In this miracle as in others also Chryst declared as well his power as his grace For he had further respect then to the disease For so long as wee sustaine the punishment of sin Sathā holdeth vs bound without mercy but Chryst is sayd to loase this woman How loaseth he her Doth hee loase her because he restoreth to her her mēbers No not for that onely but that externall solution was a signe of the inward loasing in soule For she myght haue ben deliuered from her disease and not haue bene loased frō the bondes of Sathan The cause therfore muste be ioyned with the effect So the saynts do oftentimes ioyne the wrath of God with theyr Sinnes euen as here the deliuerance from the disease and the cause are ioyned together And hee vseth the Preterperfectence or the time past Thou art deliuered when as not withstanding she was not deliuered or loased vntill Chryst had layd his hāds on her But she was loased alredy because the Lord had taken compassion on her and had decreed to heale her What then remained but that shee should receiue and apprehend by faith that which Chryst gaue vnto her Thus wee must haue respect vnto God by hope otherwise we shall see the diseases but shal be ignoraunt of the causes 13. And he layd his hands on her and immediately she was made strait and glorified God And he layd his hands on her A. Chryst vsed this externall signe so oftē as it pleased him For it was not necessary seeing we read that many wer healed of him with his word only but when it seemed good vnto him he vsed thys externall signe C Concernynge the vse whereof we haue spoken in an other place And glorified God here we haue in the womā an example of thanks geuing For to glorify God is to geue him thanks for the benefit receiued by Christ his son This gloryfiing of God is the effect of faith whych testefieth that the womā had faith the which whosoeuer hath he cannot be vnthākeful vnto God for his benefites Also that to glorify God to geue thanks vnto God are al one it is manifest by the example of the leper of whō it is said Luk. 17.16 Hee fel downe on his face at his feete and gaue him thankes There are not found that returned to geue Glorye vnto God but only this straunger 14. And the Ruler of the Sinagogue aunswered with Indignation because that Iesus had healed on the Saboth day and sayd vnto the people There are sixe dayes in which men ought to worke in thē therefore come that ye may be healed and not on the Saboth day Aunswered with Indignation A. That is to say he spake with Indignation because Chryst healed on the Saboth Day the which hee therefore did that the hypocrite might haue occasiō to speake agaynst the miracle It was not a matter done of purpose and yet notwithstanding all this was done by the prouidence of God Euen so the Lord doth oftentymes discouer the wickednesse and Hipocrisie of the wicked that they myghte bee knowne to the world There are sixe Dayes C. This Ruler durste not openly reprehend Chryst but tourneth the poysō of his waywardnes another way ouerthwartly condēning Chryst in the Person of the common sorte of people But this was wonderfull outragious mallice He telleth thē that there are sixe Dayes appoynted for labor but how foolishly doe they define that to be Labour which is permitted to be done onely wythin the compasse of sixe Dayes Why doth he not kepe them frō entering into the Sinagogue least they breake the Saboth Day VVhy doth he not commaund thē to ceasse from all the workes of piety But if men be restrayned from theyr workes onely on the Saboth day how vnmeete a thinge is it for the grace of God to bee tyed then He commaundeth them to come vpon other dayes to craue health as though the power of GOD lay a sleepe on the Saboth day and did not specially extende the same on that Day for the healthe and comforte of his People To what end serue Holy Assemblies but onely that the Faythfull might call for the Ayde and helpe of God VVherefore this wicked hypocrite speaketh as if the lawfull obseruation of the Saboth did stop the course of Gods Benefits exclude men frō calling vpon him and dyd depryue them of the Sence and feeling of his grace 15. But the Lorde aunsweaed him Thou Hypocrite doth not each of you on the Saboth Day loose hys Oxe or his Asse from the Staule and leade him to the Water C. In that he calleth him Hypocrite he doth it not to reproach him but sheweth that he which was a wicked man in heart preferred holines before Externall thinges Doth not ech one of you on the Saboth Day C. VVhen
as the Lorde mighte easely haue vsed many Arguments to refelle this grosse mallice he was contented with this one That if it be lawful to shew humanity to brute Beastes on the Saboth day it is out of order to make such a precise Holynes in the same that the Children of God may not be holpen 16. AND ought not this Daughter of Abraham whome Sathan had bounde loe eightene yeres be loased from this Bond on the Saboth Day C. There is a double comparison in the wordes of Chryst as of the Oxe wyth the Daughter of Abraham and of the Halter with the which the Asse or the Oxe is bound to his cribbe or staule wyth the bondes of Sathan with the which hee holdeth men bound to Destruction Ye sayth he which are such scrupulous obseruers of the Saboth dare loase your Oxen and Asses to lead them to the water And why may not I shew so much humanitie to the Electe people of God specially when there is greater necessity as whē one is to be deliuered out of the Bondes of Sathan And although the Wycked reprehender and cauiller helde his tongue for shame yet notwythstāding we see that there was nothynge so well done by Chryst whereat the wicked tooke not occasion to cauill And it is no marueile if Sathan endeuoured himselfe by all meanes possible to peruerte the Glory of Chryst which ceasseth not daily to disperse abroad his cloudes thereby to obscure the holy workes of the Faithfull Whō Sathā had bound lo eightene yeres R. Is then Sathan the author of Diseases Is hee which is diseased bound of Sathan Question Shall we say that hee which is sicke in Body is bounde captiue with the bonds of Sathā Is not the Lord our God sayd to send vnto vs Diseases and afflictions Ansvver To aunswer this we must first note what God is by his owne nature For God if thou well weigh his true and proper nature is nothing els but the chiefe and most excellent fountain of goodnes and health There is nothing in the nature of God whych is euill or diseased Wherefore God by his owne Nature doth neither make nor send Diseases vnto vs. For howe should he which is the chiefe Health and health it self create diseases How should the moste excellent ioy make sorrow and griefe Then thou wylte say whereof come Diseases Verely euen of sinne For if so be Death entered into the world by sinne then verely diseases also entered wyth Death which are foremessēgers of the same And Sathan is the Author of sinne He sayth Chryst was a murderer frō the beginning and aboade not in the truth because ther is no truth in him When he speaketh a lie he speaketh of his owne because he is a lyar Ioh. 8.44 and the father of the same It resteth therfore that Sathan be the Author of Diseases also and diseases are rightly called the Bondes of Sathan Notwithstanding we must thinke that GOD himselfe sendeth Diseases and other manner of afflictions vnto vs. Fyrst because God geueth liberty vnto Sathan to annoy vs with Diseases For so he sayd vnto Sathan concernynge Iob. Beholde he is in thy hande Iob. 1.12 and 2.6 but yet saue his Lyfe Secondly because after that Sathan by the permission of God sendeth Diseases God receiueth them into his owne hand and vseth them as an Instrument to our Saluation For euen as the wycked facte which the Sonnes of Iacob committed against theyr Brother Ioseph by which they sould him vnto straūgers was the worke of Sathan and God taking the same into his owne hande vsed it for an Instrumente to worke the Saluation of the house of Israell Ge. 50.20 For so Ioseph himself expoūdeth it saying Ye thought euil against me but God tourned it vnto good to bringe to passe as it is thys day to saue much People aliue Euen so also Diseases are the works bonds of Sathan by which he worketh our Saluation Iob. 1 21 Iob. 2.10 So Iob thought of his afflictiōs The Lord geueth the lord taketh away Da. 9.7 So Danyell confesseth that the Exile into Babilon came of the Lorde for the which cause the Lorde tooke the same into his handes turned it to the Saluation of the Israëlites Wherefore when Diseases or other afflictions are sent vnto vs wee must acknowledge our sinnes wee must acknowledge them to bee in the power of Sathan for sinne Notwithstanding we must not thinke or iudge of afflictions and diseases as they are styrred vp of Sathan but as the Lord our GOD hath taken them into hys hands who being not onely the beste but also the moste wise and mighty Workeman of his singuler goodnes and wisedome Rō 8.18 bryngeth to passe that all thinges turne to good to thē that loue him Howbeit this woman was captiue vnto Sathan after a certaine speciall maner C. This also is to bee noted that Chryst calleth her the daughter of Abraham whose bodie was vexed by Sathan eightene yeres and that not onely in respecte that she was a Iewe but also because shee was one of the true members of the Churche Whereby also we may perceiue that to be true which Paule teacheth that some are deliuered to Sathan for the destruction of the Flesh 1. Cor. 5.5 that the Spirit might be saued in the Day of the Lord. Eightene yeres The Lorde noateth the space of time to certefy vs that although he doth not out of hand releue our miseries yet notwithstanding we must not dispayre A. The people of Israell were longe afflicted in the Land of Aegipte yet notwythstanding at the length they were deliuered from thence by the mighty hand of God So in like manner hee which lay by the pooles side was diseased eight and thyrty yeres yet notwithstanding at the last when he was paste all hope Ioh. 5.5.9 he found remedy in Chryst 17. And when he sayd these thinges al his Aduersaries were ashamed and all the people reioysed for all the excellent deedes that were dō by him All his Aduersaries were ashamed C. The Euangelyst meneth not that his Aduersaries were so ashamed that they chaunged theyr mind but he meneth that they were quite conuinced put to silence insomuch that all men knew theyr mallice and wickednesse in resisting the Lord. And all the people reioysed The people reioised be cause al things hapned to the Glorye of Christ because the Aduersaries had nothing to answer They were impudēt in reprehending yet notwithstāding now theyr mouthes are easely stopte Euē so there is no worke so good and excellente which shall not finde some slaunderous withstāders of the same For the Exposition of the reste whych followeth vnto the 22. verse Reade the 13. Chapter of Mathew verse 31. 22. And he went through all towns and villages teaching Iournyinge towardes Hierusalem Iournying toward Hierusalem C. It is vncertain whether hee speaketh of one onely iournying Mat. 9.3 Mark 6.6 or whether he meaneth
This is a singular example of grace in that the Lorde preuenteth Zache and tarrieth not bis bidding but of his owne accorde biddeth himselfe to be his guest We know how odious and detestable the name of a Publicane was at that time the which Luke a little after expresseth Notable then was the humanity of the Sonn of God to come vnto him whome the common sorte of people did hate and that vnrequested But it is no maruel if he vouchsafe so to honour him whoÌ„ he had drawen vnto him before by the secrete motion of the holy Ghost bycause it was a more excellent gifte to dwell in his heart theÌ„ to enter into his house S. therfore he reiecteth not this Publicane but willingly without bidding he came home to his house who durst not presume to request him So in like maner hee is ready to receiue euery one of vs so that there be in vs a hearty repentaunce Furthermore we must note that Zache had not onely that which he desired but also a great deale more for he had Christ to be his guest whom he desired onely to see Euen so God giueth vnto vs oftentimes more then we desire or than we loke for Therfore let vs only offer our selues vnto him and he will giue vs much more than our heart can desire A. We haue many examples of this exceeding goodnes of God towardes men in the holy Scriptures which testifie that godly men haue receiued much more than either they desired or hoped for Phi. 2.13 6. And he came downe hastely receiued him ioyfully R. Here nowe Faith euidently bursteth forth and sheweth it selfe in Zache which was before but begunne in him Hee did not onely without delay speedely obay Chryst who called him out of the tree and also receyued him to his house with great ioy but also entertained him into his hart and minde with great Faith C. In that therefore he obayeth so redily and speedely comming down froÌ„ the tree receiued Chryst ioyfully wee may therein more euideÌ„tly behold the power and direction of the holy ghoste For although hee were not as yet endued with a pure Faith yet notwithstanding this Docillitie and Obedience was the beginning of Faith S. For it is manifest that this obedience came not from man specially froÌ„ a rich maÌ„ but â—rom the spirit of God 7. AND when they all saw it they murmured saying that he was gone in to tarry with a man that is a sinner C. The towne dwellers and peraduenture some of those that followed Chryste murmured because he wente in to tarry with a man of euill Fame and specially without bidding Euen so the Worlde neglectynge the Grace of God offered vnto it can not abyde that the same should bee offered elsewhere But let vs see what an vniuste and wicked murmurynge this was They thinke it absurde that Chryst should geue so much honor vnto a wicked man For this word Sinner in this place as in many other places also is not taken in the commoÌ„ sence but it signifieth a man of filthy and most wicked life Admit that Zache were such a one yet for all that they should haue considered Chryste chose him to be his hoste For whyle they murmure without the doares the Lord within setting forth the Glorye of his name doth refute theyr wicked cauill For the conuersion of Zache was a wonderfull worke of God neyther was there any cause why they should note Zache of Infamy He was a receiuer of Tribute a tolle-gatherer but to gather tolle or Tribute was of it selfe no Offence but this order was therefore hated and ill spoken of amonge the Iewes because they thoughte nothing more vnmeete then that they should be Tributaries But whatsoeuer Zache was yet notwithstanding the humanity of Chryst was lawdable and not to be blamed in that he denied not to helpe a miserable man to bryng him from destruction to Saluation So that he cared not for offence but executed the will of his father With the lyke fortitude bouldnesse all the ministers of Gods worde oughte to bee endued that they may more regarde the Saluation of one Soule then they doe accounte of the murmuringes of Ignoraunt and wycked med B. Furthermore these murmurers shewe what wicked cauillers they were because in murmurynge agaynste Chryste they accused his Father which sente him whose comming was profitable as may be gathered by the aunswer of Zache By which answer we may beholde the fruit whych spryngeth by the comming of Chryst For he had increased his riches to the hurt of many and now he doth not only restore that which he had wrongfully taken but geeueth also the halfe of his goods to the poore This verely is the worke of GOD against the which whosoeuer shall speake shall be eniurious vnto GOD. 8. And Zache stoode forth and sayde vnto the Lorde Beholde Lord the halfe of my Goods I geue vnto the poore and if I haue defrauded any man I restoare him fower fould R. These thinges which follow in Zache are true workes and good in dede and such as the word of God requireth pertayning to the Lawfull Fruits of Repentaunce By this successe we oughte to iudge of the deede of Chryste Beholde Lorde the one halfe of my Goodes C. These are the wordes of one truely acknowledging his sinne touched with the Spyrite of God to begin to leade a new Life And this conuersion of Zache is described by the fruites and external signes Because it was likely that he increased his ryches to the losse and hurte of manie he was ready to restore foure foulde Furthermore hee geeueth the one halfe of his goods to the poore Some man may geeue all his goods to the poore whose Liberallity notwithstandinge is nothinge esteemed before GOD but althoughe there is no mention made heere of inwarde repentaunce yet neuerthelesse Luke meaneth that from that onely Roote there sprange a Godly desire which he commendeth in Zache EueÌ„ as Paule speaking of Repentaunce exhorteth vs to these Duties by which men may know that we are renued saying Let him that stoale steale no more but rather let him labor with his hands the thing that is good that he may helpe the poore and needy 3. Ki 3.12 Luke 1.13 Therefore wee must begin with the heart but our repentaÌ„ce must also be declared by good workes not that by this satisfaction wee may redeme the punishmeÌ„t which we haue deserued before God for we cannot make satisfactioÌ„ to god for theÌ„ we should ouerthrow the benefit of Christs death This Zache doth not redeme the punishmeÌ„t which he had deserued before God but blotteth out the offences made before men If a man haue done any man wronge he ought to make restitutioÌ„ For this is Chrystian recompence to come into fauor with him whom thou hast hurt This doth Zache he forsaketh hys fraude deceipte and oppression and he promiseth also to geue one halfe of his goods to the poore C. And let vs
5.20 What haue yee to do with the day of the Lord sayth the prophet the Day of the Lorde is darkenes not light Zach. 9.9 Contrarywyse Zacharias commaundeth the daughter of Syon to reioice for the comming of the king And that iustly because as Esaias sayth the same day which bryngeth to the reprobate wrath and vengeaÌ„ce Esay 35.4 bringeth fauor and redemption to the faithful Therfore Christ teacheth that the light of ioy shal arise to his Discyples by his coÌ„ming that they shall tryumph to se the wicked coÌ„foâ—nded with feare 1. Co. 1.7 2. Ti. 4.8 And for this cause Paule sayth that the Godly loke for loue the coÌ„ming of the lord Because your redemption draweth nie Paule also calleth that same day the day of redeÌ„ption because wee shall then haue the fruition of that delyuerance which Christ hath purchased for vs. For the rest vnto the 34. verse read 24. cap of Mat. verse 32. 34. Take hede to your selues leaste at any time your harts be ouercome with furfeting dronkennes and cares of this life and so the Daye come vpon you vnawares R. There is nothing more effectuall to put away careles slouthfulnes then the certaintie of perils at hand there is nothing of greater Force to make men watch then the vncertainty of the time with the which perils come Wherefore Christ ioyneth them both together to make his disciples diligeÌ„t in theyr office He said that moste certainely calamities should come vpon the Iewes yea vpoÌ„ the whole world now he saith that there is nothing more vncertaine or more vnknowen then the comming of the foresayd day So also it is said in Math. Watch therefore for ye know not the hower when your lord will come But here he willeth them to beware least theyr hearts be ouercome with surfeting and dronkennes C. For they which by liuing intemperately haue their sences ouercome with meat and wine shall neuer haue theyr mindes eleuated to the meditation of a heauenly life R. Paule also forbyddeth surfeting and dronkennesse in his epystle to the Romanes RoÌ„ 13.13 35. For as a snare shal it come vpoÌ„ all those that dwel on the face of the erth Bu. This speach is borrowed of fowling For the vndiscrete birds are takeÌ„ with the snare Euen so the last Daye shall ouerwhelme the blinded wycked which looke for no perill but feede euen as do folish birdes in the myddest of snares with the which they are intangled or euer they beware VVyth these wordes of the lord agreeth thys saying of S. Paule When they shall say peace and safety then shall sodayne destruction come vpon theÌ„ as sorrow vppon a Woman with chyld and they shall not escape A. 1. The. 5 3 So in Noes time they did eat they dranke they maried euen vntill the Day that Noe entered into the arke Lu. 17.27 the floud came and destroied them all 36. Watch yee therefore and praye continually that yee may bee accouÌ„ted vvorthy to escape al these Thynges that shall come and that yee may stand before the son of man C. Because there are many Snares of the Fleshe by which mens myndes are intangled there is neede of greate watching Because also it is nedefull for vs to seeke for Ayde and Helpe at Gods Handes Prayers are necessarie by which our infirmities are holpen And Chryst prescribeth heere vnto vs a forme of prayer Fyrst that it would please God to deliuer vs from the daunger of so many snares Secondly that we may stand in safety before the Face of that son of God For we may not come thither except woÌ„derfully we escape a thousand Deathes That ye may be couÌ„ted worthy E. This speache is as much as if he had sayd That yee may be able to stand in the preseÌ„ce of God make continuall prayers vnto him 37. In the Day time he taught in the temple and at Night he went out and abroad in the Mounte that is called Olyuet BV. Hereby the Ministers of Godds word are taught how carefull and dylligent they ought to be in preachynge the Gospell after the exaÌ„ple of Christ the Prynce of sheepeheards Also how dylligent they ought to be in praying For in that he went to the mountayne it was to pray as may playnelie appeare by the words of Mathew saying And when he had sent away the people he went alone into the mountayn to pray Ma. 14.23 Mar. 6.46 Therefore Chryst taught and prayed For his office and callinge was to preach the Gospell concerning remission of sinnes Lu. 4.18 and the Reconcylliation to his heuenly Father euen as he him selfe testefieth out of Esay And the nearer his death approached the more vigilant hee was in following his calling 38. And all the people came earelye in the morning to him in the temple to heare him E. Hereby wee see the feruente desyre which this people had to hear Christ in that they are sayd to come early in the morninge to heare hym Therefore they may be ashamed before whom Chryst setteth his Gospel daily in the Church and yet notwythstanding neglect to come to heare the same rather following their temporall businesse A. The ferueÌ„t desire of this people shal condempne the contempte of these men in that so ernestly they soughte to heare Christ preach the Gospel ⧠CHAPTER XXII THE FEASTE OF sweete Breade drewe nyghe which is called Passeouer A. The Euangelist Luke in this cap beginneth to descrybe vnto vs the Hystorye of the passion of our Lorde and Sauiour Iesus Chryst in the whych he repeateth a fewe things which the other omitted Concerning this Feast and the reste which followeth in thys Chapter Read the 26. cap of Mathew verse the second and the 14. Chapter of Marke verse 10. 15. And hee sayde vnto them I haue earnestly desiered to eate this Passeouer with you before that I suffer R. Here let vs note the desire of Christ to worke our SaluatioÌ„ In this feast of passeouer Chryste was to suffer a most shamefull and cruell death Another man woulde haue desiered by all maner of meanes to shunne and escape so horrible a death But Christ rather desiereth to suffer the same Not that Death it selfe was so pleasaunte but because he so earnestly thyrsteth after our Saluation which we attained vnto by his Death RoÌ„ 9.33 Therefore thys desire of Chryst ought to styrre vp euery carelesse and slouthfull person to repente in time If Chryste had called vs to such labor as might rather haue brought dauÌ„ger then profit we might peraduenture make excuse and turne our selues another way but nowe hee hath called vs to those labors nay rather to those Felicities which shal alway brynge Saluation with them For euery one that beleeueth in hym shall not be confounded Why then do we delay to take them in hande and to follow them Also this desyre of Christ ought to strengtheÌ„ their minds which feare that Chryst neither behouldeth them nor receiueth
him selfe For although those Prophets Iust men chosen of the Lord and holy kings also were the sonnes of God yet notwtstanding he did not reueale vnto them those thinges which hee reuealed vnto these Fisher men excellent neyther in Dignity neyther in Wysdome nor in righteousnesse And this desier of Iust men is described in that righteous Simeon Luk 2.25 For bycause they sought the glory of GOD and bycause more ample knowledge of God was to be reuealed therefore they wished prayed for the coÌ„ming of Christ most earnestly as is to be seene in diuers places of the Prophets and Psalmes 25. And beholde a certayne Lawear stoode vp and tempted him saying Maister what shall I do to inherite eternall lyfe 26. Hee said vnto him What is written in the Law how readest thou 27. And he answered and sayd Thou shalt loue the Lord thy God c. C. This occasion mooued the Lawear to aske of Christ this question namely bycause hee was an Interpreter of the Law hee is offended at the doctrine of the Gospell by which hee thought the authority of Moses was deminished Howbeit hee is not so much affected with the zeale of the Law as hee was grieued that his Honour and Countenance should bee deminished Hee demaundeth therefore of Christe if hee will professe any thinge more perfecte then the Law as wee haue shewed in the 22. Chap. of Math. vers 36. and in the 12. Chap. of Marke vers 28. What is written in the law C. He heareth another aunswere of Christe then he looked for And verely Christe brought no other rule to leade a Godly and an vpright Lyfe then the very same which Moses had prescribed already bycause vnder the perfect loue of God and our Neighbour is contayned the whole perfection of righteousnesse Notwithstanding wee must note here that Christe spake concerninge the attaynning of saluation according to the question demaunded For he doth not shew playnly here as hee doth in another place how men shall come to eternall Lyfe but how they must liue that they may be counted righteouse before God And it is certaine that it is prescribed in the Law how men shoulde frame their lyues and that they may get saluation to them selues in the presence of God And whereas the Lawe can doe nothing else but condemne and is therefore called the doctrine of Death 2. Cor 3.7 Rom. 7.13 and is sayd to increase our conditions the falt is not in the Doctrine but in our selues bycause wee are not able to doe and performe that which it coÌ„maundeth Therefore though no man is iustefied by the law yet it coÌ„taineth perfect righteousnes because it doth not â—asly promise righteousnes to the obseruers of the same if so be a man do fully obserue all that it commaundeth Neyther ought this maner of teaching to seeme absurde vnto vs in that GOD first of all requireth the righteousnes of workes and then offereth the same free without Workes bycause men must needes be conuinced of their Iust condemnation that they may flee vnto the mercy of GOD. And therefore Paule compareth both kinde of righteousnesse together Rom. 10.5 to the end we might know that wee are therefore iustified freely of God bycause wee are destitute of our owne righteousnesse And Christe in this aunswere framed him selfe to the Lawear hauinge respect vnto this question For he demauÌ„ded not from whence wee shoulde seeke Saluation but by what Workes the same was to be obtayned Thou shalt loue the Lorde thy God A. Mathew sayth that Christe made this answere and not the Lawear Reade Mathew 28. And he sayd vnto him Thou hast answered right this doe and thou shalt liue C. This Promise is not contrary to free Iustification by Fayth For God doth not therefore Iustefie vs freely bycause the Lawe doth not shewe perfect righteousnesse but bycause none of vs are able to fulfill the same and therefore he sayth that wee cannot get Lyfe in the same bycause it is weake in our fleshe as Paule playnely teacheth C. Wherefore these two do very well agree together Rom. 8. â— That the Law doth teach how men should get righteousnesse by Workes and that no man is Iustified by Workes bycause the defection is not in the Doctrine of the Law but in men Furthermore the purpose of Christe was to put away by this answere the false surmise of many which were vnlearned who thought that hee destroyed the whole Lawe 29. But hee willinge to iustefy himselfe sayd vnto Iesus And who is my Neyghbour BV. This argueth that this Lawear was an Hypocrite specially when our Euangelist sayth that hee was willing to Iustefy himselfe that is to say to purge him selfe from all faulte and sinne and to boast him selfe for righteouse as though he performed all thinges in the Lawe and had left nothing vndone And who is my neighbour C. This question might seeme nothing to be longe to the Iustification of man But if so bee we consider that the hypocrisie of men is chiefly espied in the second table bycause while they fayne them selues to bee exellent Worshippers of God they doe openly violate the loue which they owe to their Neyghboures we may thereby easly gather that the Pharisy vsed this Couert to the ende he being vnder the false Cloake of holynesse mighte not come into the light Therefore when hee perceiued that the Rule of Charity was against him hee seeketh startinge hoales in the name of Neyghboure least hee mighte seeme to bee a Transgessor of the Lawe And first of all wee see that the Scribes in this poynte had corrupted the Law deming none to bee their neighboures but such as were worthy Whereupon they held this as a sure ground that a man might hate his enemies BV. Therefore by contempt and of a certaine disdaine the Lawear speaketh these thinges As if hee should say I loue my Nation whom should I loue else Hee vnderstoode not that in this woorde Neyghbour hee which was most farre of eyther in bloud affinity acquaintance or country was contayned and that the Commaundement of Loue is not limmited to our Aliance kinne or acquaintance And yet for all that we must not deny but that the nearer that any man is vnto vs by any of these the more ready wee must bee to help and shew our loue For so humanity requireth and Gods Lawe permitteth who by his Prouidence hath thus apoynted Reade more in the 22. Chap. of Math. vers 39. 30. And Iesus answered and sayd A certaine man descended from Hierusalem to Iericho and fell among thieues which robbed him of hys Raiment wouÌ„ded him and departed leauing him halfe deade E. By this Parable the Lord declareth that euery one is our Neyghboure whom we can or ought to help Christ might simply haue taughte that this worde Neyghbour ought generally to bee extended vnto all men bycause all mankinde is Ioyned together by a certaine holy knot of society And in deede the Lorde put downe