whē men did not helpe the poore Beggar Dogges did licke his sores and did the duty of humanity C. And there is no doubt but that those Dogges were directed by the secrete Prouydence of GOD who by theyr Ensample condempned thys VVicked Rych man For what can bee more Monsterous then that a man should bee holpen of Dogges whych was neglected of his Neighbor Yea and not to geue somuch as the crūms of breade to one that was pyning hungary to helpe whome the Dogs lycke him wyth theyr Tongues Therefore so often as brute Beastes doe that whych wee oughte to doe let vs know that they are appoynted of GOD to bee witnesses and Iudges against vs the more to bewray our fault A. Let vs learne then to doe good that we may feele the goodnes and clemency of God 22. AND it came to passe that the beggar dyed and was caried by the Aungels into Abrahams Bosome The rich man also died and was buried Both theyr Deathes are declared the which altered the state and conditiō of them both C. Death is common to them both but for a dead man to be carried by the Angels into Abrahams Bosome is a felicity more to be desiered thē al kingdomes Poore Lazarus had no body to care for him and now he hath the Angels his ministers But to be geuē to euerlasting tormēt is a horrible thinge to be redemed with a hundred liues if it might be And we haue here set before vs an euident lesson in the person of Lazarus teaching vs not to thynke them accurssed before GOD whych liue a wearisome and painefull Lyfe languishing with continual sorrowes For in him the Grace of GOD was so hidden and oppressed with the deformity of the Crosse that flesh Bloud could see nothing but maledictiō But we see what a precious soule lay hid in a foule and corrupted body which was carried by the Aungels into a blessed Life Wherefore it dyd nothing at all hurte him that he was in Contempte and vtterly destitute of Mans helpe who being ready to departe thys mortall Lyfe had the Heauenly Spyrites ready to attende vppon him Moreouer we may behoulde in the Rich man as in a cleare Glasse how lyttle wee ought to regarde Temporall Felicity which bryngeth eternall destruction Into Abrahams Bosome B. Thys poore Lazarus was carried into the Bosome of Rich Abraham Abraham therefore is preferred before Lazarus least any man should condempne Riches C. What sundry Expositions many Interpreters of the Scripture haue made concerning Abrahams bosome it shall not be needeful to shew It may suffice onely to know what is the true meaning thereof according to the Scriptures For as Abraham was therfore called the Father of the Faithful because in him the Couenaunt of Euerlasting Lyfe was layed whych beyng Faythfully kepte fyrst for his Sonnes and afterwardes deliuered to all Natiōs and all they are called his sons whych are Partakers of the same Promyse Euen so after Death they are sayd to bee gathered into hys Bosome because they receyue the same Fruite of Fayth wyth him It is a Metaphor taken from the Father into whose lap or Bosome the Chyldren do come whē they resorte home in the euening from theyr Labour Seeing therefore the Children of GOD being dispersed are Pilgrims in thys VVorld euē as in this present Race they follow the Fayth of theyr Father Abraham Euen so when they are deade they goe to blessed reste in the which he carryeth for them Therefore as Abraham is called the Father of the Faythfull Rom. 4.11 so wee must be gathered into his bosom So longe as we are in the worlde wee liue in his house and after Death we are sayd to be receiued of hym and to bee gathered into his Bosome If any man demaunde whether the Godly at thys Day bee in the like condition after Death Question or whether Christ by rysing agayne hath opened hys bosome in the which as well Abraham himselfe as all the Godly also do rest Wee answer bryefly that as the Grace of GOD hath more euydently shyned vnto vs by the Gospell Ansvvere and as CHRISTE the Sonne of Righteousnes by his comming hath brought Saluation vnto vs which was in olde time set before the Fathers to behoulde in Darke Cloudes Euen so there is no doubte but that the deade are come more neare vnto the fruition of Heauenly Lyfe And by the way let vs noate that the Glorye of Immortallitye is put of vntyll the laste Day of Redemption As touchyng the Name that quiet Hauen of euerlastyng Peace to the which all the Faythfull do Sayle out af this present Life may bee called as well the Bosome of Abraham as of Chryst But because we are proceeded further then did the Fathers vnder the Law this distinctly shal be more aptly noated if we say that the members of Chryst are gathered vnto theyr Head so the Metaphor concerning Abrahās bosome shall cease euen as the bryghtnesse of the Sonne when hee ryseth darkeneth all the Starres Notwithstading by this maner of speach which Christe vsed we may gather the the Fathers while they liued vnder the Law imbraced by the faith Inheritance of heauenly life into the which they were receyued when they were deade The Ryche man also dyed A. Ryches coulde not deliuer this man from death Heb. 9.27 for it is decreed that all men shal on e dye Rychmen therefore perswade them selues in vaine that they shall haue perpetuall felicity in this present Worlde And was buryed C. Christe here expresly speaking of the Buriall of the riche man maketh no mencion what was done to the body of Lazarus not that his body lay vppon the face of the earth for wilde beastes vnburied but bycause hee was contemptuously cast into a pit without honour contrariwise the riche man was sumptuously buried accordinge to his riches some parte of his Pompe and pride following him to the Graue But how ridiculouse and foolish this ambition is their soules which are in hell doe testefy Wherefore wee haue heere a consolation if so bee our deade Carcasses are not honourably buryed or be cast forth for wilde Beastes For this did nothing at all hurte the poore man no more than the expence coste did profite the ryche man in his Funerall Otherwise we know that decent buriall is lawdable and the duety of humanity 23. And being in hell in torments he lift vp his eyes and saw Abraham a farre of and Lazarus in his Boosome C. Although Christe sheweth a Hystory yet notwithstanding hee describeth spirituall things vnder figures which he knew were meete for our vnderstanding For mens Soules haue not fingers and Eyes neyther are they thirsty neither haue they mutuall talke one with another as is here described betwene Abraham and the glutton but the Lord maketh here a discription of the State of the Life to come so farre forth as our vnderstanding is able to comprehend And the summe is this that the soules of the
and shall desire me to be crucified Fall not yee away therefore from me with them vnderstande these my sayinges for it shall come to passe that the Sonne of man shal be deliuered into the Handes of men Way yee rather thys and beleue that it is appoynted of my Father and that it must needes come to passe that when I am deliuered into the handes of men I shal be killed but being put to death I will ryse againe the thirde day Let your mynde be occupyed to consider of these thynges and arme your selues agaynst the base shew of the crosse For this admiration of the common sort of people is not your perfecte Glâ—ry there is another manner of Glory abyding you But the same must bee attayned vnto by Death These thinges wayed beleeued shall keepe and preserue you that ye be not herafter offended at me Our Sauiour Chryst knewe the weakenes of his Disciples and the great force of the temptation to come Math 11. and therefore he thought it good to fortifie their minds before the Daunger came for he had sayd before as appereth in the 11. of Mathew Blessed is he that is not offended at me 32 But they vnderstoode not that saying and were afrayd to aske him B. The Euangelyste Luke hath more saying But they wist not what that word mente and it was hid from them that they vnderstoode it not and they feared to aske him of that saying Mathewe addeth And they were greatly filled with Sorrow They were grieued when mention was made of death they thoughte not vppon the Glory of the Resurrection aforesayd and they were ignoraunte of the mistery of the crosse Reade the 17. Chapter of Mathew 33 And he came to Capernaum and when he was come into the house hee asked them what was it that yee disputed amoÌ„g your selues by the way BV. That wicked Vice AmbitioÌ„ doth very much hynder the worke of Pietye The Lorde therefore in thys present place doth seeke to take away the same and in steede of the same goeth about to inserte Humillity modesty Of the which wee haue spoken more in the 18. cap. of Mathew 34 But they helde their Peace for by the way they had reasoned amonge them selues who shoulde bee the chiefest C. They holde their peace for shame suspecting that the Lorde woulde reproue this ambitious minde C. They houlde theyr peace yet the Lord saw the thoughts of their harts as sayth S. Luke and at length when the Lord did aske them they could not deny that which they would haue hidden Let the ministers of Chryste note this that they do not onely abstayne from all contention of supremacy but from all thoughte also For if any of them conceiue this spirit that he wold be greater then his fellowes how soeuer he hyde it before men he hath God his witnes and Iudge Let them abstayne therefore from all wicked Desyers and let them only seeke to serue God and the Church For the Lord sayth Luke 28. He which exalteth himselfe shal be brought lowe 35 And when he was set downe hee called the twelue and sayd vnto theÌ„ if any man desire to be first the same shal be last of all and Seruaunte vnto all And vvhen hee vvas set dovvne M. Hee sitteth downe vsing hys authority Math 5. going about to declare some seriose matter Hee called the tvvelue Luke 10 No doubte hee knewe who they were that desired to be chiefe He calleth the twelue because he knew that this admonition was necessarye for them all If any man desire to be first Hee meaneth by these wordes that hee is vnworthy of all Honoure and meete to bee the moste abiecte whych would be chiefest in his kingdome They thought that after the resurrection there should be a possession of some carnall Kingdome They thought thus with themselues Chryst shal not alwayes be despysed They Dreamed of a Carnall Kingedome such a one as the Iewes at this day dream of As concerning the expositioÌ„ of the 36. 37 verses read the 18. cap. of Math. beginning at the 2. verse 38. Iohn answered him saying Maister we saw one cast out deuils in thy name he followeth not vs and wee forbad him because he followeth not vs. B. This story is also declared by the Euangelist Luke in his cap. 9. VVee savv one cast out Deuils in thy name C. Hereby it appereth that the name of christ was famous at that time insomuch that they vsed it which were not his familiar disciples or els peradueÌ„ture abused it For we can affyrme nothing for certayn It may be that he of whome meÌ„tioÌ„ is made here imbracing the doctrine of chryst toke in haÌ„d to do myracles with a good mind But because Chryst indued none wyth this power but those whom he chose to preach the Gospel it is likely that he rashly toke vpoÌ„ him this office And although it was a preposterous presuÌ„ption of him to imitate the disciples wtout any coÌ„maundement yet notwtstanding this bouldnes wanted not successe because it pleased the Lorde by this meanes also to set forthe his name But to come to the matter The disciples say that they forbad a man co do Myracles But why dyd they not first aske whether it wer lawfull for theÌ„ so to do or nay for now they being doubtful of the matter requyre their maisters iudgemeÌ„t Whereupon it followeth that they toke vpon them to forbid rashly Wherfore whatsoeuer he be that taketh in hand more theÌ„ he knoweth to be graÌ„ted vnto him by the word of God is to be coÌ„dempned of rashnes Furthermore it is to be thought the ambition was in the minds of the Disciples of Chryste because they Labour to maintayne che Pryuilege of they re dignity For how commeth it to passe that they so sodainly put an vnknowne man from doing of Myracles but onely because they would Enioy this Dignitye alone The cause which they alleage for them selues is for that he followeth not Christ as if they should say he is not thy Disciple as we are why theÌ„ shall he be made equal to vs in dignity R. Here therefore we haue another in the Disciples as concerning the kingdoÌ„e of Chryst For as they thoughte the Kingdome of Chryst to be externall Earthly so they thought the congregation of those which acknowledged Chryst to be externall and Corporall insomuch that hee whych was in that Congregation Externally him they thoughte to bee a member of the Church of Chryst but hee which was not in the same him they thoughte not meete to be counted for a meÌ„ber of the Church To thys Error also was ioyned an ambitious minde So Iosue by a preposterous zeale prayed Moses to forbid Eldad Num â—â— and Nedad prophesyinge in theyr Tentes fearing least for their sakes Moses and the maiestye of the three score and teÌ„ Elders should bee put in hazard Math. 5. So the Disciples of Iohn gieue theyr Mayster counsel to forbid Iesus
noyse a whirlewynd and tempest and a flame of a deuourynge fire So in the good porte he is sayde to visite those whoÌ„ he blesseth whereby he declareth that he is presente with them and chat he careth for them So he visited the Hebrewes when he deliuered them out of the Bondage of Aegypte But no visitation of God may be compared with this present visitation whereof Zacharias speaketh because with this visitation he visited regarded his people in his sonne C. Wherefore in this woord Visited there is a secret Antithesis because the countenance of God was turned away for a time from the miserable sonns of Abraham For they were in such calamity that no man thought that GOD had any maner of care for him A. But the people of God had full redemption from all euils by Chryste Hereuppon Zacharias singeth And redemed his people C. The Visitation of the whych Zacharias speaketh is put here as the cause and beginning of the redemption As if he should say God hath visited looked vppon his People to redeeme them A. And this Redemption sheweth that there was first a captiuity For the People was so captiued that they could not hope for deliuerance from any other then from God alone But in what Captiuity were they Surely at that time they were oppressed with cruell Tyranny but yet the Captiuity was more hard grieuous froÌ„ which they were to be deliuered For the Lorde by and by after the beginning promysed a Redemer of al men which were whych should be to the Worlds ende Neither was the people alwaies Captiue Whereupon it followeth that the redemption was not carnall For there were certaine Ages in the which the people floryshed Euen so Chryste is a Redemer of mens Soules and not of theyr Bodies onely And there is no doubte but that so was the meaning of Zacharias As if he should say Christ a redeemer of soules He taking our flesh vppon him visited those that were in bondage and in the shadow of Death and visiting theÌ„ and geuing himselfe for those that were in Bondage he redemed them with peril of his owne Life submitting hymselfe vnto that punishmente whych was due bnto those that were in Bondage C. And hereby we gather that the holy Fathers them selues were not free from the Yoake of sinne and from the Tyranny of Death but by the grace of Chryst For Chryst is sayde to be sente a redeemer to the holy and elect people of God But if so be RedemptioÌ„ were then brought by Chryst and not before he came in the flesh it followeth that the Faythfull whych were deade before his commyng were all theyr Lyfe time the Seruauntes of Syn and death which were very absurde VVee aunswer that the force and Effecte of this Redemption whych was once offered in CHRYSTE was Common to all Ages 69. And hath raysed vp a horne of Saluation for vs in the house of his seruaunte DAVID And hath raysed vp a horne C. Hee sayth it is raysed vp because the People were fallen before and were scattered As if he should say Howsoeuer we seeme to we are fallen to be voyde of all hope God hath raysed vp again his power of Sauing Health For the Throane of DAVYD being ouerthrowne and the People being dispersed the hope of SaluatioÌ„ semed to be cleane gone R. By this VVoorde Horne is signified accordyng to the Hebrew phrase Kingdome and power euen as also we may read in Daniel Dan. 7.7 where the prophet firste seeth 4. Beastes of the which the fourth Beast had ten Hornes that which he himselfe afterwardes declaring in the 24. Verse expoundeth for Kyngdomes or Kyngs â— Kin. 16.1 either because Kyngs were consecrated by the powryng of oyle out of a horne or else because the might of Beasts resteth in theyr Hornes as wee may Read in DANYELL of the Ramnie and the Goate which runne full Butte one at the other Dan. 8.6 And in an other place it is sayde I vvill breake all the Hornes of sinners Psal 75.11 Psal 112.9 â—ie lameÌ„ â—3 but the Hornes of the righteous shal be exalted Againe His horn shal be exalted in glory C. Zacharias verely alludeth to the prophesies of the prophets in that which sodayne sauing Health is promised in matters past all Hope Yea this phrase of Speach is taken out of the Psalme â—sa 131.17 where it is sayde There I will make the Horne of DAVYD to florishe I haue Ordayned a Lanterne for myne anoynted To be shorte in these VVordes Zacharias sheweth that the power might and Kyngdome of CHRYST shal be fyrme and Euerlasting As if hee should say He seÌ„t Chryste the promised Sauiour against whom neyther Sinne neyther Death nor Hell Gates shall preuayle because the Horne is lyfted vp Other KYNGEDOMES are called greate and Myghtie of theyr Names and Ryches as of the Abundaunce of theyr Commodyties of their People of theyr Honoures and other theyr temperall Blessings BUT this KYNGEDOME is called the KINGDOME of SALVATION of Grace of Lyfe of Ryghteousnesse and of truth and the KYNGDOME of euery thynge that appertayneth to SALVATION whereby also it is seperated and knowne from all other Kyngdomes WHEREFORE if GOD hath declared vnto vs hys Power in no other then in CHRISTE to saue vs it is greate VVyckednesse to swarue from hym if so be we desire to be saued of GOD. AND noate heere that the same HORNE vvhych to the Faythfull is a HORNE of SALVATION is to the Wycked Terrour and Destruction In the house of his Seruaunt Dauid He calleth DAVID the seruaunte of God Not simpely because hee Worshipped GOD as one of the GODLY But in an other Respect Namely because hee vvas chosen to Gouerne and saue the People that he vvyth hys Successours might represent the Person of Christ AND Althoughe there remained no parte of a KINGDOME to bee seene amonge the IEVVES yet notwithstandyng because ZACHARIAS stayed hym selfe vppon the Promises of GOD hee feared not to call DAVID the Seruaunt of GOD in whome GOD gaue a view of the SALVATION to come Whereuppon it followeth that then in very deede Chryste is made vnto vs the Author of Saluation when he raigneth amonge vs to gouerne vs. Moreouer concerning the promises made vnto Dauid wee haue spoken partely already 70. As hee spake by the mouth of his Holy Prophetes which haue bene since the World began As hee spake C. Or as he promysed Least for Nouelties sake the Saluation which hee testifieth to be brought by Chryst should be doubted of he cyteth the Prophetes as witnesses of the same who being raysed vp in diuers times yet notwithstanding teach with one consent that we muste hope for saluation from Chryst aloane For it is not the purpose of Zacharias to coÌ„mend the Fayth and Constancy of God because he performeth and fulfilleth that which he had promised long before but rather seeketh to bringe the faithfull to the auncient Oracles to the ende they might
him C. Zacharias doth not shew particulerly what the couenaunt of God doth containe but sheweth to what end God delt so louingly according to his mercy with the People to reduce them namely that they being redemed might geue themselues wholly vnto him and mighte make a vow to worship the Author of theyr saluation As therefore the efficieÌ„t cause of Mans Saluation was the free Mercy and goodnes of GOD euen so the finall cause is that men by leadinge a holy and Godly Lyfe might Glorifye his name The which is diligently to be noated that we being myndful of our Vocation 1. The 〈◊〉 may learne to vse the Grace of God in his place These senteÌ„ces I say are to be meditated that we are not called to vnclenes but to holines that we are redemed for a gret pryce 1. Co. 6â— not that we might bee the Seruauntes to fleshly Desires or to reioyse in vnbrydled Liberty but that Chryste might raigne in vs. That by AdoptioÌ„ we are made the Sonnes of God Tit. 2.11 that as children we might be obedient to our heauenly Father For in this appeared the goodnes and loue of God that we forsaking worldly desyres may liue holily godly and honestly Therefore Paule going about effectually to exhorte the faithfull to geue themselues vnto God in newnes of Life Rom. 52â— and to lay aside the olde man setteth before them the mercy of God The Scripture is ful of such Testimonies which shew that the grace of Chryst is greatly abased excepte we bend our selues vnto this scope and maâ—ke A. For this also is one end of our Election that we should be holy and vnblameable in the sight of God in loue Ephe. 1. â— euen as the Apostle Paule teacheth in his Epystle to the Ephesians We are therefore redemed and delyuered not to liue after the flesh but that we might serue the Lorde in feare 75. Wyth holynes and righteousnes before him al the daies of our life With holines and righteousnesse before him As God comprehended in two Tables the rule of Godly lyfe so here Zacharias pronounceth that we do then lawfully serue GOD when we frame our liues to holines and righteousnes For there is no doubte but that Holynes leadeth to the duties of Godlines which pertayne to the first Table of the law of the which Plato was not Ignorante But righteousnes is exteÌ„ded to al the duties of Charity because God requyreth no other thing at our Handes in the second table of the lawe â—ighteâ—usnes â—olines then that we geue to euery one that which is his owne And if any man seeke for this rule of Godly life let him loke for the same in the Law of God Before him Or. In his sighte Z. Hee seperateth and distinguisheth the holynes and Righteousnes which pleaseth men and by which it commeth to passe that wee appeare holy and iust be foremeÌ„ which is nothing else but mans immagined Hippocrisie from that which is acceptable vnto God and whych hee prescrybeth in his law Zacharias would haue vs to coÌ„sider that we are alwayes in the presence of God that he behouldeth our heartes to this ende that we might frame our liues vnto his will and Lawe that wee might doe all things euen as if he stode in his presence which is neuer absente which seeth all thinges For all thyngs are open before his eies and nothynge can be hidden from him C. Therefore it is not inoughe for the faythfull to order theyr liues wel onely in the sight of men beeause they muste liue according to the will of God who is not contented with external holines but doth principally behould the heart All the dayes of our life C. Least any man should thinke that he had don his duty when he had worshipped God a whyle Zacharias affirmeth that men are redeemed vppon this condition that they should endeuour them selues to worship God all the daies of theyr life And in very deede seeing the RedeÌ„ption the remembraunce thereof ought neuer to be drowned in Obliuion seing God hath adopted men vnto himselfe for euer theyr thankefulnes ought not to be momentany or for a short time to bee shorte seeing Chryst died and arose agayne for them it is meete that hee should be Lord of life and death Rom. 14.9 Therefore Paule commaundeth vs to lyue a holy and vpright life vntill the coÌ„ming of the greate God looking for the blessed hope and for the illustration or reuealing of the glory of the greate God and of our sauiour Iesus Chryst B. Therefore God will not haue of vs a momentany acknowledging of hys benefites but a perpetuall Tit. 2 13. during the race of our life He is euerlasting and is not chaunged Therefore hee whych acknowledgeth him can neuer be drawen away from his obedience for hee can finde nothinge that pleaseth hym better 76 And thou Chyld shalt be called the Prophete of the highest for thou shalt goe before his Face to prepare his wayes And thou Chylde C. Zacharias retourneth agayne to the commendation of the grace of Chryst but he doth it as it were vnder the person of his Sonne briefly defining the office of teachynge whereunto he was ordayned For althoughe as yet he doth not behould the gyftes of a prophet in the litle infant of eyght Dayes olde yet notwithstaÌ„ding tourning his Eyes to the purpose of God he speaketh as of a thing known BV. The Father therefore reioyseth ouer the infante because hee knoweth the excellencie of his Office and doth as it were prophesie The Prophet is as it were the interpreter of the Oracles of God a teacher also and a preacher in the Church by whom the Lorde speaketh vnto his Church reuealing his wyl as may be perceiued by the woords of Zacharias following and by the words of Mathew Where Iohn the Baptist is sayd to be preaching in the wildernesse of Iurie and saying Repente c. It is a most certaine Argument of Gods clemencie when God sendeth his Prophets to any People Math. 31. Prophets are a to â—eÌ„ 〈◊〉 Gods â—aâ—â—ur For the People cannot stande without Prophets For all things passe and slyde away The which may be sene at this Day where the Gospell is not preached For although there be in the same place many Godly men which are displeased with vngodlines yet notwithstanding none of them dare speake against the wicked or resiste theÌ„ but where there are faithfull Prophets they steppe forth and discloase wickednes and do openly crye out of it without ceassinge they exalte theyr voyce as it were a Trumpet and shew vnto the People theyr sinnes reprouing and condempning them to the ende the wicked might be ashamed and knowen and might be dryuen with feare which will not do well for the Loue of Righteousnes Question But could not GOD who can doe al things and whose wyll no man can resiste illuminate the harts of men with his spyrit that they might acknowledge and receiue
desiered to see those thinges which you se and haue not seene them And there is no doubte but that this Reuelation was made vnto Symeon alone that from him a general confirmation might come to al the Godly Before hee had seene the Lordes Chryst C. Chryst is called the Lords Chryst because hee was anoynted of the Father and receiued also with the holy Ghost the Dignity of a Kyngdome Pryestehood A. Concerning the whych thing Read the first of Mat. verse 16.27 And he came by inspyratioÌ„ into the Temple And when the Father and Mother broughte in the Chylde Iesus to doe for him after the Custome of the Law E. The Greeke Text hath And he came in the Spyrite That is to say in the Power of the Spyrite or being led of the spyrit to mete wyth Chryst 28 Then tooke hee him vp in hys Armes and praysed God and sayde LORDE now lettest thou thy seruaunte departe in Peace accordyng to thy Word Then tooke he him vp in his armes S. That is to say he tooke and imbraced Chryst with great Ioy which was a VVorke of Fayth Heere now Symeon is made Partaker of his Fayth and hope Heere now he doth not onely se with his eyes but doth also carry in hys Armes him whome the Heauen of Heauens caÌ„not comprehende and who in his Hande houldeth Heauen and Earth and all thynges therein And Symeon helde in his handes so greate Treasure as none of the most excellent Kynges and Monarches of the world possessed Lorde now lettest thou thy seruauÌ„t R. This excellente Verse consisteth of fower verseâ— And as Zacharias and the Virgin Mary and before them Moyses Debora Anna Dauid and many other haue declared their thankfulnesse towardes GOD in Verses and coulde deuyse no better way to geue god thaÌ„ks for those benefits receiued then with a publique songe of the glory of his name euen so Symeon bursteth forth by the holy Ghoste into a Songe by which hee declareth his thankefull mynd for the clemeÌ„cy mercy of God And in this song he declareth Christ seâ—teth him forth with great praises and magnificeÌ„t Epithetes C. Furthermore by this soÌ„g it is euideÌ„t inough that Simeon beheld the son of God with other Eyes then with the eies of his Body For the external sight of Christ could brynge nothing but conteÌ„pt at least it would neuer haue satisfied the mind of the maÌ„ of god that with ioy he might haue desired his end death being now made partaker of his desire Therefore the spirit of God illumined his eies by faith that he might behold the glory of the son of God though in base conteÌ„ptible shew When hee saith that he departeth in peace he meaneth that he shal by with a quiet peaceable mind as one hauing his desire wish According to thy vvord R. Hee commendeth the truth of Gods promise which was that he should not see Death before he had seene the Lordes Chryste The which promise if it had not bene made vnto him he should in vain here haue made mention of the word of the Lord. A. He reioiseth therefore that he hath his desire and affirmeth that hee will not be vnwilling to die C. But it may be demaunded whether he should first depart this lyfe or whether Simeon was drawne with violence as one vnwilling I answer This circumstaÌ„ce is to be noted which is added According to thy word For when God promised the sight of hys son there was iust cause why he honge in Suspence yea it behoued him to liue in care vntill he had enioyed hys desyre This therefore is to be noated because many do falsely pretend the example of Simeon boastinge that they would willingly die if so bee they might first inioy this or that thinge the which notwithstaÌ„ding they desire rashly and without the word of God If so be Symeon had precisely sayd Now I will die with a quyet minde because I haue sene the Sonne of God he had then shewed the weakenes of his faith but because he had the word of GOD for his Warrante it was lawfull for him to shunne Death according to the rule of Fayth vntill the comminge of Chryst In Peace Bu. As if he should say Thou bringest to passe that I now willingly and with a quiet mind depart out of this life Thou saydst that I at the laste shoulde then die when I had seene the Sauiour of the Worlde whom I haue nowe seene And novve there resteth nothing but that thou suffer me to die when it shall seeme good vnto thee to call me out of thys Worlde By these VVordes Symeon sufficiently declareth how carefully and with what griefe of mynde he wayted for the comming of the Messias when that he affyrmeth himselfe to be nowe in peace because he hath sene and imbraced Chryst the Infant 30 For myne Eyes hath seene thy Saluation C. Although we haue this phrase of Speach oftentimes in the scriptures yet notwithstanding in these the Corporall beholding of Chryst seemeth to be noated euen as if Symeon shoulde say that he had now the Son of God present in the flesh whom before he be helde with the eyes of his myndes Thy Saluation A. Chryst is heere called Saluation Act. 4. â— because there is saluatton in no other then in him For there is no other name geuen vnder heauen among men in whom we must be saued C. Now if so be the behoulding of Chryst being yet but an Infant could so much preuayle with Symeon that it made him quietly and ioyfully to dy how much greater cause of peace and ioy haue we at this day who haue sene all the partes of our Saluation fulfilled in Chryste Chryst is not nowe in Earth neyther do we imbrace hym in our Armes but his Deuine maiestye doth clearely and plainely shyne in the Gospell and he doth there offer him selfe to be seene as it were face to face not in the infirmity of the Fleshe any more but in greate power of the spyrite which he declared in miracles in the Sacrifice of his Death and in the Resurrection To be shorte he is so absente from vs in body that yet notwithstandynge we may behoulde him sittynge at the right hande of his Father A. VVe see also what things Chryst hath done after his Resurrection and what manner Church he hath builded and preserued C. Excepte this sight bringe peace of conscience vnto vs that we may goe chearefully vnto death wee are more then vnthankfull vnto God and do not rightly consider to how great honour he hath aduaunced vs. Which thou hast prepared before the Face of all People Esa 11.10 Which thou hast prepared C. That is to say which thou hast ordayned or appoynted to be knowen of all men according to this saying of the Prophet Esa 52.10 The Lord hath reuealed his holy arme in the sight of all the GeÌ„tyles and all the endes of the Earthe haue seene the Saluation of our God Therefore by
enioye that they doe good that they bee rich in good Workes c. 25. Woe vnto you that are full For yee shall hunger Woe bee vnto you that laughe For ye shall waile and Weepe C. After the same maner and in that sence hee cursseth nowe those that are full that he curssed before those that were Riche Namely for that they beinge puffed vp wyth the truste of present Ryches do reiect heauen and heauenly thynges Woe vnto you that laughe The lyke also wer must vnderstaÌ„d of Laughing For hee meaneth heere such laughers as are gyeuen to Epicurish mirth and beynge setled in the Pleasures of the Fleshe doe flye all Sorrowe for the Defendynge of the GLORY of GOD. 26 Woe vnto you when all men prayse you for so dyd their fathers to the false Prophetes C. In thys place he setteth prayse agaynst hatred against seperation agaynst Exprobration and agaynst eiection of the which he spake in the 22. Verse going before This laste woâ— pertaineth to the correcting of Ambition For because nothing is more commoÌ„ then the desyre of meÌ„s prayses Chryst to remoue his Disciples from the same sheweth that the fauour and commendation of men shal be daungerous and mortall And this admonition specially appertayneth vnto Teachers in whom ther is no mischiefe more to be feared then Ambition because it can not but that they muste needes falsefy the VVoorde of God Ioh. 7.7 when they seeke to please men But verely they which are true Prophets and the Mynisters of Chryst do testefy with Chryst that the Woorkes of men are euill Therefore as these cannot but hate them so they cannot choose but that they must speake falsely all the worste that they can of them Esa 40.11 2. Tim. 4 3 Hereof coÌ„meth an Infallible argument that hee teacheth not the words of Chryst which is commonly praysed of men Whereas Chryst sayth All men We must thereby vnderstand the chyldren of this World because they commend none but false Prophets and deceyuers For the Faythfull and sincere Mynisters of wholesome Doctryne haue prayse and fauour with good and Godly men Therefore the euil lyking of the Flesh is here condempned because no man can be the Seruaunt of Chryst whych seeketh to please men euen as the Apostle Paule teacheth â—â—la 1.10 Therefore the preacher of Christ shall be diligent to please all men but in that which is good the which seing the reprobate lyke not hee can not please them R. To be shorte Chryste doth not in this place condempe good fame but the vaine perswasion of men concerning prayse and good Fame For the Common sorte of People iudgeth not of matters according to truth and the very nature of them but accordyng to truth and the very nature-of them but accordyng to publique fame If a man be commended of all men they that he hath a iust cause and thynke that he is godly exercised if a man be abiected disdained almost of almen the thinke him to be vniust and euill exercised Wherefore the Common sorâ—e seeke not whether the mans cause bee Iuste or no but whether he be coÌ„mended of the Common multytude or no and haue good fame deeming therfore that he doth well because hee pleaseth the greatest forte of men Bot Chryste condempneth this perswasion leaste any should depend vpon mans iudgmeÌ„t For so did their Fathers to the false Prophetes R. The meaning is that the greatest part of the Elders and Forefathers of the Iewes Ioh. 15.15 dyd much more commend false Prophetes then true Prophetes These they persecuted and punished but the other they adâ—uanced to honor and inriched A. VVhereuppon Chryst sayth vnto his Disciples 1 Eph. 4 5 If ye were of the world the World would loue his owne but because ye are not of the World but I haue chosen you out of the Worlde therefore the World hateth you And Iohn wryting of false Teachees sayth They are of the World therefore speake they of the World the World heareth them It is no marueyle therefore if the VVorlde fauoure and honour them R. The Prophets of Baale liued a pleasaunt life vnder Achab beinge among the greatest part couÌ„ted both honorable and religious but in the meane time Elias the Prophet of the Lorde waÌ„dered from place to place wanting the necessaries of this lyfe and the kinge seeking his death as a troubler of the wealth state of Israell Certaine other of the Lords Prophets were constrayned to hide them selues in dennes and caues of the earth and to be fed not without great pearil of their lyfe with bread and and water â— Ki. 18.13 Wee know also what hapened vnto that man of God Micheas vnder the same king when as the false Prophets speaking well vnto the king with one coÌ„sent were coÌ„mended of all men and had in great reuereÌ„ce In Hezechias raygne certayne false Prophets â— Ki. 22.27 as Phassur Ananias many other prophesied who were honoured from the most to the least but Ieremy the true Prophet of the Lord â—â—er 37.15 〈◊〉 38.6 was so contemned that he was cast into the Dungeon But by how much these such like deceiuers pleased the multitude of men by somuch they displeased God and the more honest name they had amonge men somuch the more filthy and abhominable they were in the sight of God A. For that which is highly esteemed of men is an abhomination vnto God Luk. 16.15 R. Whereupon also that happened vnto them which was Prophesied of by Ieremy sayinge With Sword and with hunger shal those Prophets pearish And the people to whom they preach â—er 14.16 shal be cast out of Hierusalem dye of huÌ„ger c. A. Let these things comfort the faithfull Mynisters of Chryste whom the World counteth for the Ofscourings of all thinges Concerninge the exposition of the foure nexte verses followinge reade the fifth Chapter of Mathew verses 44.40.42 For the one and thirty verse reade the seueÌ„th Chapter of Mathew beginning at the 12. verse And for the rest which followeth vnto the 35. vers read the fifth of Math. vers 46.42 35. But loue yee your enemies do good and lende loking for nothing againe and your rewarde shal be great yee shal be the Chyldren of the highest for he is kinde to the vnkinde and to the euell Loue yee your enemies A. Reade the 44. verse of the 5. of Mathew Doe good and lende C. This sentence is drawen amisse to Vsury as though Christe did only in this place only forbid his disciples to lend vpoÌ„ vsury But it doth appeare by the former speach that it hath a farther meaning For after that Christe hath declared what the wicked are wont to do namely that they loue their friends and so forth he addeth howmuch more hee requireth of his Disciples namely that they loue their enemies that they doe good freely and that they lende freely Now wee see that this parte Looking for nothing againe is expounded
passe the day after that he weÌ„t into a City which is called Naim many of his disciples wente with him and much people A. The Euangelist Luke only setteth forth this miracle coÌ„cerning the Wydowes sonne raised vp by the power of Christe And seeing we must obserue and note that proporcion in all the myracles of Christ which Mathew teacheth in his eight Chapter the seuentene verse let vs knowe that this younge man whom Christe raysed vp from death was a paterne of the spirituall lyfe which he hath restored vnto vs. Which is called Naim The name of the City maketh for the certainety of the Hystory C. Hierom saith that there was a City in his time which was called Naim two Myles from Mounce Thabor Southward And much people This also maketh very much for the certainty of the Hystory For Christe had many that attended on him and so had the Woman also for duties sake to make the funerall Therefore the Resurrection of the younge man was sene of so many witnesses that there is no doubt of the truth and credit of the same 12. When he came nygh to the Gate of the City beholde there was a deade man caried forth which was the onely sonne of his mother and shee was a Wydowe and much people of the City was with her And when he was come nygh the gate C. The famousnesse also and great resorte of this place made the myracle more renoumed For wee know that there is great resort passage through gates Beholde there was a deade We must note here the maner not only of the Iewes but also of the Gentiles whose publique sepultures were not within the Cities but without in some coÌ„uenient decent place Wherupon Christe was buried without the City of Hierusalem in a Garden Ihon. 13.41 And much people of the City was with her Beholde here the humanity of the Citizens of this City toward the Wydowe 13. And when the Lord saw her hee had compassion on her and sayde vnto her Weepe not A. By this place Christ sheweth both how he is affectionate towards the myserable and also what power hee hath ouer death and hell For he seeing the calamity of the Wydowe was by by moued with compassion and comforteth her both with wordes saying Weepe not And also with deedes when he coÌ„minge to the Coffine called the deade man to lyfe againe restored him to his mother What greater Clemency can there bee spoken of that this And this ought by so much the more to bee obserued and noted in CHRISTE by how much hee reuealeth more secret misteries vnto vs. For consider more dilligently in this place how redily Christe helpeth the Widow For before the Wydow praieth before shee intreateth yea before she thought of any such matter hee is moued with compassion towards the afflicted Wydow and offereth vnto her of his owne accord his beneficiall help C. So that this moued Christ to raise vp the younge man for that he seeing the Wydow depriued of her onely son had coÌ„passion on her R. And in Christ wee haue expressed vnto vs the Image of those affections which God the Father beareth towards men For no maÌ„ saith S. Ihon hath seene God at any time Ihon. â— 28 the only begotten sonne which is in the bosome of the Father hath shewed him And the Apostell Paule sayth Christe is the Image of the inuisible God Col. 1.15 Wherefore it is manifest in Christ the the Father is so full of pitty and compassion that hee will helpe the lowly the afflicted and the oppressed before they pray For so hee speaketh by the mouth of the Prophet sayinge And it shall come to passe that before they cry I will heare them Esai 66. â—â— Esay 66.8 CHRIST might haue preserued the younge man in health before hee had died but thinkest thou that he maketh the aunswere vnto thee which hee made to them which asked him coÌ„cerning the man that was borne blinde Ihon. 9.3 For this younge man dyed that the workes of God might be seene in him and the more impossible that the raysinge vp of a deade man seemeth to bee to fleshe and bloude the more the glory of Christe shyueth by the raysinge vp of the deade For this myracle testifieth as a heauenly Seale that Christ is indued with Deuyne Maiesty and Power and that hee is by Nature the true God as wee shall see anone P. Moreouer Christe by these words Weepe not doth not forbid all weepinge Hee comforteth the mourninge Wydow the which of it selfe is a godly duety and forbiddeth her to weepe not bycause her sonne is deade but bycause hee should liue Yea it is lawful for vs by the example of Christ to wepe for our friendes departed euen as hee wept for Lazarus being deade Iho. 11.35 and he is here mooued with compassion For hee that is not mooued with compassion at the euills of others specially of his owne Friendes is vnworthy the name of a man Notwithstandinge in this wee oughte to differ from others that mourne that wee moderate our sorrow euen as Paule commauÌ„deth Sorrowe not as some doe which haue no hope 1. The. 4.13 Hee doth not forbid mourninge in the death of those which are deare vnto vs. For although wee hope that they are in good case after this life yet neuerthelesse that sharpnesse which is in the seperation of the Life from the body cannot but mooue vs but bycause wee haue hope therefore our sorrowe oughte not to exceede as it doth in others And that is true fortitude not by which men are nothing mooued at sorrowfull sightes but by which they stay restraine them selues least they being moued with griefe in this corrupt Nature doe commit any wickednesse 14. And hee came nygh and touched the beere and they that bare him stoode still and hee sayd younge man I say vnto thee aryse And hee came nygh and touched the beere C. Peraduenture his purpose was by touchinge the beere to shew that death and the graue was nothing at all abhorred of him to get vs lyfe And verely hee doth not onely vouchsafe to touch vs with his hand that hee might quicken vs being deade but also he descended into the graue to bring vs to Heauen Younge man I say vnto thee aryse R. Here Chryste sheweth him selfe to be indued with deuine maiesty power to be truly naturally God For wheÌ„ hee sayth YouÌ„ge man I say vnto thee aryse what doth he else but coÌ„maund Death shewinge that hee hath power of Life and Death Elias and Elizeus also raysed vp the deade 3. ki 17 22 4. ki 4.35 but they did not the same by their owne power as did Christe who sayd I say vnto thee Younge man aryse C. By which voyce wee see how hee confirmeth the same which PAVLE taught sayinge God calleth those things which are not as though they were Rom. 4 17 Hee commaundeth the deade man and maketh
him to heare and sodaynly turneth Death into Lyfe And in this first of all wee haue a manifest paterne of the Resurrection to come euen as Ezechiell was appoynted to commaund the dry bones to receiue the word of God Secondly wee are taught how Christ doth spyritually quicken vs by Faith as when hee doth instill his secrete power by hys woord that it may pearce euen vnto deade Soules euen as he himself affirmeth saying Eze. 37.4 The hower commeth when they that are deade shall heare the voice of the Sonne of God and shall liue Thirdly this miracle doth testefy the glory of Chryst because his Gospell is most true For he preached that he was the resurrection the life and that whosoeuer beleued in hym should not perishe but haue euerlasting Life Againe Who so beleueth in me though he were dead yet shall he liue He is the resurrection and the Life Ioh 5 2â— therefore his office is to rayse the dead And we rise againe when wee are restored to Life and are deliuered by the Gospell from euerlasting deth But this resurrection shal be fulfilled after this Life in the Resurrection of the dead 15. And he that was dead sate vp began to speake and hee deliuered him to his Mother S. To sit vp and to speake are the effects of the mighty word of Chryste working mightely by the word P. In this miracle we may behold the Image of raising vp the dead the which if wee did truly behold there could be no calamity which we could not suffer with a ioyfull mind For the greatnesse of the Ioy which we shall behold in that glorifying which shal be after this Life when we shal se the Image of God after the which we are made face to face would easely swallow them vp And he deliuered him to his mother A. Chryst woulde not retaine with hym this yonge man restored from Death to Life but deliuered him agayne to the widow his mother that he myght helpe her again and do his boundeÌ„ duty to his Parent 16. And there came a feare on them all and they gaue the Glorye vnto God saying A great Prophet is rysen vp amonge vs and verely God hath visited his People And there came a feare B. There ariseth of this notable benefit of christ feare and reuerence in the people towards the benefactor and most mighty Lord insomuch that now they begaÌ„ to thinke reuereÌ„tly and highly of him For this is the vse of miracles the men may acknowlege the goodnes of God and glorify him as we see here it was done when they glorify God the Fountaine of all Wisedome and attribute vnto him all prayse C. Therefore it must needes be the feare bringeth wyth it the feeling of the Deuine presence But there is a difference in feare for the vnbeleuing by feare are either bereft of al their sences or els are so terrefied that they fret and rage agaynste God but the Godly beyng touched wyth reuerence doe willingly humble themselues Therefore this Feare is taken in good parte because they geuing due honor vnto the power of God did not onely worship GOD but also gaue him Thankes And God hath visited his people C. Whereas they say that God hath visited his people we must not vnderstand the same of euery visitation but of that which perfectly should restore them For the state of the People in IVDAEA was not only decayed but also appressed with miserable Seruitude euen as if God had not regarded them One hope onely remained as the God had promised that he woulde bee theyr Redemer after they were afflicted with extreame miseries Therfore there is no doubte but that they being taught by the miracle hoped that the restoaring of theyr state was at hande Onely they erre in the maner of the visitation For although they acknowledge the vnwonted Grace of God in him and doe commend him for a gret prophet Yet notwtstanding this name is nothing comparable to the Dignity and Glory of the promised Messias Whereby it appeareth that the fayth of this People was at that time confounded and wrapt in many errors BV. Therefore they begin to haue some taste vntill they profit more fully in the Fayth 17. And this Rumor of him vvente foorth throughoute all Iury and throughout al the Regions which lye rounde about C. The LORD would not haue the myracle hid and therfore he wrought the same before many Whereupon it came to passe that a rumor was spred throughout all Iudaea yea euen vnto the Disciples of Iohn 18. And the Disciples of Iohn shewed him of all these things 19. And Iohn called vnto him two of his Disciples and sente them to Iesus sayinge Arte thou he that shoulde come or shall wee looke for another R. At this time Iohn was caste into Pryson as Mathew wryteth WheÌ„ as therefore the Disciples of Iohn heard a fame concerning Iesus and saw his myracles they could the same to their maister Iohn not to commende Iesus vnto Iohn but that by this muse they might styrre vp Iohn againste Iesus and might perswade him by authority to resist Iesus Mâ— 11.1 For the Disciples of Iohn thoughte theyr maister a man of such holmes that he excelled all others and iudged hys kynde of Life to be the right way to the kingdome of heauen and in respecte of Iohn they hated Iesus who led a ciuill life Whereupon in Mathew they seme to cast Chryst in the teethe with excesse saying Why doe we and the Pharisies fast but thy Disciples â—aste not Furthermore they tooke Iohn for the Messias which should delyuer Israell and geue the Kingdom of heauen lately promised by the Prophets When as therefore they hearde the Fame of Iesu and sawe his miracles they feared least some parte of they re maisters Glory and Authority should be deminished and therefore they admonish theyr mayster to looke aboute him in time Ma. 9.14 Euen as at another time there aroase a question betwene them and the Iewes about purifying And they come vnto Iohn saying Mayster hee which was with thee on the other side of Iordane to whome thou barest witnesse behold he now baptizeth and all men come vnto him As if they should say We think it vnmeete that he which was baptised of thee should now vsurpe authoritye to baptize and should obscure thy glory Thus they had a zeale but not according to knowledge And Iohn called vnto him tvvo of his Dysciples A. Ioh. 3.16 None of the EuaÌ„gelistes doe expresse what two these were EueÌ„ as it maketh no great matter to knowe the same And sente them to Iesus A. This and that which followeth vnto the 29. Verse are expounded in the eleuenth Chapter of Math. beginning at the 2. verse 29. And all the people and the Publicans that heard him iustefied God and was baptized with the baptisme of Ihon. And all the people C. This parte is omitted by Mathew which notwithstanding bringeth no small sight vnto
weeping gnashing of teeth when yee shall se Abraham Isaac and Iacob and all the prophets in the kingdom of God and ye your selues thrust out B. Here he sheweth the Punishments which remaine for hipocrytes but specially for the Iewes that he might the more dryue them from theyr hypocrisie draw them to the study of the truth By weping Mat. 8.12 he vnderstandeth exceding sorrow by gnashing of teeth he meneth great honor feare When yee shal see Abraham C. The Iewes being farre vnlike to the holy Fathers were proud in vain of theyr oryginall and ofspryng neither did they vse any thing more cōmonly then the abusing of the title of the church For the whych cause Chryst testefieth heere that they were a degenerate sorte which swarued from the fayth and Godlinesse of the fathers being banished from the Kingdom of God And herewithall is ioyned a secret reprehēsiō as if he should say If now ye neglect to enter in at the strait gate because the multitude of those that go out of the way stay you do ye not see that ye are separated frō the order of the faithfull being thus ioyned to the vnbeleuing Wherfore if your eyes are now wholly bente vnto the world the last day shall brynge heauy vengeance vpon you for the same For thē ye shal know that you your Companions are from the kingdome of God and that ye haue no fellowship with Abraham 29. And they shall come frō the Easte and from the west and from the north and from the south shal sit downe in the kingdom of God C. This is an Amplification taken hereof that the Iewes being banished who thought themselues onely to be the lawfull heires of God the gētiles should be taken now into theyr place that they might obtaine the Lyfe promised to Abraham and his posterity And he compareth the Gentiles with them that he might styrre them by a holy Ielousie vnto the Faith Euen as Paule did account it the extolling of his office if by any menes he might prouoke them that were of his Flesh to such emulation Rō 11.14 And thus it was necessary that the Iewes shoulde bee prycked forward who thinkyng to wel of themselues despysed God wyth hys giftes This sentence is expounded in the eight Chap. of Math. verse 11. 30 And behold there are last which shal be firste and there are firste that shall be last C. Chryst vsed these words very oftē notwithstanding in another sence In this place his purpose was onelie to beat downe in the Iewes a vaine confidence of themselues who being chosen of God from amonge the rest of the whole worlde being themselues bold of this Dignity thought that GOD was tyed vnto them Ma. 19.30.20.16 Mar. 10.31 For this cause Chryst affyrmeth that the Gentiles which were at that time the outcastes and refice should be preferred before thē 31. The same day came there certain of the Pharisies and sayd vnto him Get thee out and depart hence For Herod will kyll thee For Herod will kill thee How they wer affected which gaue this coūsaile we cannot tell notwithstanding it is a probable coniecture that because they saw the greater part of the people to be addicted vnto Chryst that doctrine of the Gospell being receyued in many places they soughte to dryue him to another place We must noate what these friendely Admonishers were Luke sayth that they were certayne of the Pharisies And we know that the same Secte was not so fauorable vnto CHRISTE that it is likely that they would bee carefull for hys Lyfe What was their meaning then Surely they intended to make hym afeard and so to driue him into some Corner to hyde himselfe thynkyng thereby in a while to deminish his authority and to make hys Doctrine to quite forgotten R. It may bee also that HEROD dyd secretly suborne these Pharisies to perswade CHRIST to flee For seeing Herod had before put Ihon to death and sawe now that a greater multitude of men did followe Christe who was Ihons friēd hee might peraduenture feare least Christe woulde reueng Ihons death with force of armes and depryue him of his Dominion in Galile Wherefore seeing hee durst not openly bend his force against Christe he suborned Pharises who by dissemblinge great friendship might Counsaile Christe to departe out of Galile and to shun the cruelty of Herod that Christe being cast out he might be in Security and retayne the Maiesty of his Dominion 32. And hee sayd vnto them go and tel that Foxe Behold I cast out diuells and heale the people to day and to morrow and the thryd day I shal be perfected R. In that Christe sendeth the Pharises backe againe to Herod it seemeth greatly to cōfirme that which we sayd euen now namely that they came being subtilly suborned by Herod C. And it is certaine that Christ speaketh of Herod Antypas And although he was in behauiour a very Foxe and no lesse seruile than crafty in disposition yet notwithstandinge the craftinesse of his whole Lyfe is not touched in the name of Foxe but Christe noteth his priuy and secret snares by which hee lay in waight to ouerthrowe the Doctrine of the Gospell when as with open force hee durst not encounter with the same I sayth Christ by what subtilties soeuer hee practyseth will too day to morrow discharge that office which my Father hath committed vnto mee and when I haue ended my course then will I be offered for a sacrifice Exo. 22 28 A. If any man demaund how Christe called Herod Foxe seeing the law forbiddeth all men to speake euell of the Prince Wee answere B. that Christe did not transgresse the law for hee did not call him Foxe in contempt of his authority but by the power of the spirite and to declare his Fathers power which made him bolde not to feare him For the Spirite of God is aboue all power Christe speaketh not as a priuate man whose liberty whoso will follow let him take heede that hee be not voyde of the same spirite Herod though hee were a tyrante yet notwithstandinge being subtill crept into the myndes of men by deceipt in such wise that he ouercame all his aduersaries and yet stoode without any punishent There haue ben many tyrants which haue not dissembled their cruelty but haue openly manifested the same Nero and Caligula at diuers times boasted of their cruelty Tyberius being worse than they both hid his tyranny Such a one was Herod who playing the tyrant ouer the Iewes retayned still the fauour of the Romaines so contynued his kingdome Wherefore Iustly hee might be called a foxe A. Howbeit the purpose of Christe in this place was only to nyp the priuie and sly wiles of Herod with that which hee went about as is sayd to ouerthrow the doctrine of the Gospell Beholde I cast out diuells B. As if hee should say I will liue a few dayes and will shew diuers miracles and afterward
prouident and wise Therefore the wisdome of the spirite and of the fleshe are not here compared together the which cannot be without cōtumely vnto God but onely the Faithfull are awaked to haue a more dilligent consideration of those things which appertaine to the life to come and not shut their Eyes against the lighte of the Gospell seeing they such as are blind to haue a better sighte in darknesse 9. And I say vnto you make you frēds of the vnrighteouse Māmon that when yee shall haue neede they may receiue you into euerlastinge habitacions R. Hee called Ryches by the name of Māmon which was a Chalde worde at that time very cōmon and hee calleth the same vnrighteouse For it is the matter and occasion of all vnrighteousnesse wrong C. For although of them selues they are not euell yet notwithstanding bycause they are seldome gotten without Fraude and oppression or other vnlawfull meanes whereby they that possesse them are wrapped in Iniquity There is good cause why Christe admonisheth vs to beware of them Ma. 13.22 1. Ti. 6.9 A. euen as in Math. he calleth them Thornes and Paule calleth them the snare of the Diuell Therefore Ryches are not called vnryghteouse bycause it is an vniuste thinge to possesse them Lazarus was poore yet notwithstanding hee was taken vp into Abrahams bosome which was ryche They are onely euell bycause men abuse them and not simplely of them selues insomuch that they are called ryches of Iniquity C. And it seemeth that we must vnderstand a secret comparison as if Christ had sayd Ryches which through wicked abuse do defile the owners of them and are oftentimes Prouocations to sinne must bee tourned to a contrary ende as to get vs fauoure B. Therefore this saying Make you friends must bee vnderstoode as was all this Laye vp Treasures for your selues in Heauen Mat. 6 2◠By which wordes the meaning of Christe is not that Ryche men shoulde seeke any way by which they may couer their deceite their oppression and thefte as if a man haue vniustly gotten his ryches that he should counteruaile the same by satisfactions as do the Papists and as others haue done which were before the Papacy for both Iewes and Turkes seeke to reconcile them selues vnto God by satisfactions But GOD hateth such mēsmakeinges For what greater Iniury can wee doe vnto him than make him a companion of thieues and Robbers Neyther must wee thinke that Christe calleth ryches vnrighteouse in this Sence as if it were sufficiente to geue parte of a Booty or Praye vnto God that hee may pardon the iniury which we haue done to our Brother but he is rather thus to be vnderstode Whereas others are wonte to get and possesse their ryches vniustly be yee rather instruments of well doinge and be assured that he which doth good vnto him that needeth doth lay vp for him selfe treasure in heauen C. But they do very fondly and absurly which gather hereof that wee are holpen by the Prayers and Intercessions of deade men for by this meanes what soeuer is bestowed vpon such as are vnworthy were loste But the wickednesse of men is no let but that the Lord may make an account of that which wee gieue vnto the poore Therefore the Lord doth not respecte the parsons but the woorke it selfe that our liberallity though it be shewed towardes vnthankfull men is acceptable before God But hee seemeth here to yeelde vnto vs eternall life for our merites Wee answere that it doth euidently ynough appeare here by the Texte that hee speaketh after the manner of men that is to say that as hee whych is gratious and ryche if hee get him friendes in his Prosperity hath some to help him when hee falleth into aduersity euen so our humanity and liberallity shall be as a Sanctuary vnto vs in due time bycause the Lord doth acknowledge that to be done vnto him selfe what soeuer a man liberally bestoweth on his Neyghboure That when yee shall haue neede C. Or rather when yee shall fayle by the which worde hee noteth the time of Death and testefieth that the time of our stewardship is but shorte least the hope of long lyfe might make vs more couetous For whereof commeth it that the greater parte doe trust vnto their ryches many do prodigally spend that which they haue others defraude their neighboures by wicked oppression but only bycause they being deceiued by false Imagination of long lyfe do carelesly liue as they lust They may receyue you into euerlasting habitacions B. Hee sayth that the Friends whom hee commaundeth vs to make of the vnrighteous Mammon shall receiue vs into euerlasting Habitacions by the same manner of speache by which he sayd that the saynts should be Iudges with him of the world For they them selues are sayd to doe that which the Lord shal doe for their sake Mat. 19.28 A. He calleth eternall Lyfe euerlasting Tabernacles The which kinde of speache Paule also vsed sayinge 2. Cor. 5.1 For wee know that if our earthly house of this Tabernacle were destroyed wee haue a building of God euen an Habitacion not made with handes but eternall in Heauen 10. Hee whych is faythfull in that which is leaste is faythfull also in much and hee that is vnryghteouse in the leaste is vnrighteouse also in much C. These are Prouerbiall Sentences taken from cōmon vse and experience and therefore it sufficeth that they are oftentimes true It cōmeth sometime to passe that the deceyuer neglecting a litle gayne bewrayeth his wickednesse in a great matter yea many seke after great gayne in small matters vnder the couler of simplicity Euen as wee see many at this day who to the ende they may disceaue their Creditors of much will in the beginninge win credit in that which is litle Yet notwithstanding the sentence of Christ is not false bycause in Prouerbs wee follow that which is commonly vsed For we say commonly Trust not him with much whom thou findest vntrusty in a litle The Lord vseth this prouerbiall sentence that hee might the more prouoke vs willingly to bestow our present goods affyrming that he cannot haue the Treasure of the Gospell which is not a faithfull disposer of these externall goods 11. So then if ye haue not bē Faithfull in the vnrighteous Mammon vvho shall truste you in the true Treasure C. Now hee applyeth this Doctryne to the dispensing of spyrituall Graces of the which though the world esteme not somuch as they ought yet notwithstanding it is moste certaine that they do farre excell the Transitory Ryches of this world And hee teacheth that they are vnworthy to receiue charge from the Lord of the incomparable treasure of the Gospell and of such like gyftes which are Vnfaythfull in matters of lesse price as are the Transitory riches of the world So that there is a priuye threatning contayned in these word s that it is to be feared least for the abuse of the Stewardship we be depriued of heauenly
heauen when he had disposed and ordered his Apostles and geuen to them the holy Ghost to go forth into the whole worlde that is to say to brynge them by the preaching of the world to the Kingdome of Chryst C. Howe bee it this is monsterous ignoraunce that the disciples being so oftentimes taughte concerning the Death of Chryste at hand would notwithstandynge styll talke of his kingdome And here was a double error First that they immagined a blessed rest without the crosse Secondly because they iudged of the Kingdome of God by carnall reason Whereby it doth appeare how slēder and obscure their Faith was For although they had tasted the hope of the Resurrection yet notwithstanding it was so small that they held nothynge firme and certaine concerning Chryst They beleue the redemer which was promised longe before whereby they conceiue the hope of the renouation of the Church but the same knowledge tourneth by and by into fained immaginations which either peruerte or obscure the force of his Kingdome This is brutish dulnesse to hasten to the Triumph before the battayle was begun specially seeing Chryst a litle before toulde them that a sharpe and and shamefull death tarried for him A. Thus we see that many infirmities remaine in the Sainctes and greate imbecillity of faith oftentimes to the ende we may know that Saluatiō cōmeth of God and might craue of hym daily the increase of our faith 12. He sayd therefore A certain noble man went into a farre coūtrey to receiue for himselfe a kingdom and to come agayne R. Fyrst let vs see heere whome thys Noble man doth represente whych wente into a farre countrey to receiue a kingdome for it is a parable Thys Noble man is our Lord and sauiour Iesus Chryste For he goeth nowe to Hierusalem not to receiue an Earthly or Corporall Kingdome as the Apostles dreamed but that hee myghte goe from thence into a far Countrey to receiue a spyrituall and euerlasting Kingdome The death of Chryste is his going A. Euen as it is sayde in Iohn Before the feast of passouer Iesus knowing that the hower was come that he must goe out of the World to the Father c. Iho. 13. ◠Into a farre Countrey C. The farre Countrey signifieth all that time in the which Christe is absent from vs euen from his death vntil his comming againe to Iudgement in the last day as wee haue shewed in Math. To receiue for himself a Kingdom R. The resurrection of Chryste frō death and his assention into heauen is a receiuing of the heauenly kingdom the which Kingdome Chryst hathe so receiued that he hath not forsaken hys Church for he said Ma. 28.29 I will bee vvyth you vnto the end of the world But because hee doth not rule in thys world a corporall kingdome A. For thus he testefieth concerning the condition of this Kingdome Iho. 18.39 My kingedome is not of this Worlde And to come agayne S. That is to say in his second comming to Iudgemente A. For it was sayd vnto the Galileās which behelde and wondered at hym as he entered into heauen Yee men of Galile why stand yee gasing vp into heauen Act. 1.11 Act. 3.19 Phi. 3.20 1. The. 4 16. This same Iesus whome yee see taken vp into heauen shall so come euen as yee haue seene him goe into heauen S. Peter also hath the like 13. And hee called his ten Seruants and deliuered them ten pieces of money saying vnto them Occupy till I come A. The Euangelist Mathew expresseth not the number of the Seruantes as doth our Euangelist heere Ma. 25.14 but he maketh mention of a greater summe of money R. Therefore when Chryste toke this Iourney he called his tenne Seruauntes and gaue vnto them ten poundes to euery one a pounde that they might be occupyed in the tyme of his absence These Seruaunts ar the Apostles and preachers of the word to whome Chryst committed the Offyce and ministerie of preachinge the Gospell For by the Gospell as the church is builded so the Riches of Christ are increased which riches are men obtaining Saluation by faith in Chryste To euery one as saith S. Paule is grace geuen according to the measure of the gifte of Chryst Wherefore hee saith When he ascended into heauē he led Captiuitie captiue and gaue giftes to men And straite after the same Apostle saith Hee gaue some Apostles Ephe 4 7◠and. 11. some Prophetes some Euāgelistes some Shepeheards and Teachers to the gatheringe together of the Sainctes into the worke of Mynistration into the edefyinge of the body of Christ Furthermore wee vnderstande here all those which are called by the Gospell to the faith of Iesus Christe For to euery one of these GOD hath gieuen proper and speciall Gyftes as well Spirituall as Corporall There are diuersities of giftes yet but one spirite and there are differences of administrations yet but one Lord there are diuers maners of operations yet God is one which woorketh all in all Therefore the giftes of God whether they belonge to the mynde as knowledge wisedome or to the body as health comelinesse Fortitude Riches and such like are geuen to this ende of God that vntill Chryst come to iudge the quicke and the Deade euerie one may bee occupied to increase the Riches of our Lorde and also to exercyse in them selues faith and charity For when the Lord gaue vnto his seruants these poundes he commaunded them saying Occupy til I come A. What it is to occupy and why the lyfe of the Godly is compared to occupying we haue shewed in Mathew R. Hee doth not occupy well who being Rych oppresseth the Poore and pilleth others by frawde and deceipt but he is well occupyed which vseth hys riches accordyng to the wyl of the Lord to help the Church and the poore Hee doth not occupy wel which being endued wyth Power abuseth the same to Tyrannie but which bendeth the same to the preseruing of the common Wealthe and of the Churche Hee doth not Occupy well which hauynge Wysedome dysdayneth other in Respecte of hymselfe but whych geueth Counsayle to such as wante the same Therefore euery gifte of God hathe his lawfull occupation which must be followed according to the word of God And it is not to be omitted that thys noble man gaue not all the poundes to one man but to euery seruant a poūd This was don to declare that hee gieueth nor all gifts to one man but to euery man his seuerall and proper gift For there is no one man that hath all gyftes and needeth not the giftes of other men The body saith S. Paule is not one member but many And the Eye cannot say to the hand I haue no neede of thee 1. Co. 12.14 neither can the head say to the feete I haue no neede of you c. 14. But his Citizens hated him and sent a messenger after him saying we wil not haue this man to raign
theÌ„ for their sins But why art thou afrayd to come vnto Chryst Behold he more earnestlye desyreth thy Saluation then thou caÌ„st craue the same Hee is more readie to offer his Benefites vnto thee theÌ„ thou art to receiue them A. So in another place speakinge of his Death hee sayth Luk. 12.50 I must be baptized with a Baptisme and how am I payned til it be ended R. Wherefore the more thy sinnes oppresse thee the more make thou hast to come vnto Chryst because hee came not to cal the righteous but sinners to Repentaunce Moreouer Chryst maketh mention of his passion againe to the end his disciples myght know that he died willingly And hee speaketh not onely of his passion but also of his resurrectioÌ„ glory to come 16. For I say vnto you henceforth I will not eate of it any more vntill it be fulfilled in the Kingdome of GOD. R. As if he should say This shall bee the last Passeouer which I will eate with you in this mortall body For hereafter I will not liue as a man amoÌ„g you but I wil enter by my passioÌ„ into the Kingdome of God I will dye and rise agayne from Death not to liue an Externall Lyfe after the manner of this worlde amonge you but to liue in the Kingdome of God For al things shal be fulfilled which the prophets haue foreshewed concerning the Kingdome of God Reade for the rest vnto the 21. verse in the 26. cap. of Math. verse 25. 21. Yet behold the hand of him that betrayeth me is with me on the Table R. In these wordes Chryst first of all declareth that he suffered not his passion by constraynte but of his own voluntary will For hee knoweth bothe his betraying and the traitor and he could if hee had would escaped the same in time But he rather desired to suffer his passion thereby to worke our saluation then to set himselfe at libertye to enioy his pleasure RoÌ„ 15.3 A. Therefore most truly is it sayd by the Apostle that Chryst pleased not himselfe but as it is written The rebukes of theÌ„ which rebuked thee fel on me R. Moreouer whereas so often he maketh mentioÌ„ of the treason of Iudas he doth it not to make the rest of the disciples hate hym as a most wicked person but rather to prouoke Iudas to repent him For al though Iudas had already committed a most haynous offence in makynge a bargaine with the high priests for the sale of Chryst Yet neuertheles Christ reiecteth him not but seeketh by all meanes to draw him to repentance He washeth his feete he putteth him in mynde of his fault but yet in such wise that he toucheth him not by name Read for the two verses following the 26. of Mat. Verse 24. 24. And there was a stryfe amonge them which of them should seme to be the greatest A. Concerning this contentioÌ„ and the original thereof we haue spoken in the 20. Chapter of Math. verse 24. Mat. 18.4 The which Luke semeth to place here out of order BV. The like contention also happened betwene the Apostles at another time of which mentioÌ„ is made in the 18. of Math. Mat. 10.28 28. Ye are they which haue bydden with me in my Temptations A. This sentence semeth to agree with that of Mathew Ye that haue followed me in the Regeneration shal sit vppon twelue Seates and Iudge the twelue Trybes of Israell wheÌ„ the son of man shall sit vpon the Throane of his maiesty C. But Luke vseth moe words then doth Math. For because the Apostles followed Christ in his temptations and stode constantly hee pronounceth that they shall also be pertakers of his Glory And he calleth hys contentions Temptations wyth the which God exercysed him and his Apostles And very aptely hee vsed thys word temptations because accordyng to the sence and feeling of his humane Nature his faith and Patience was proued 29. And I appoint vnto you a Kyngdome as my Father hath appoynted vnto mee C. He doth here make them not onely Liefetenants but also kings because he geueth vnto them that kingdoÌ„ whych hee had receiued of his Father By this his exaÌ„ple he exhorteth theÌ„ to patience lest they should to gredely desire that Kingdome which was geuen to him to dispose for although his father had appointed him to be a kinge Yet notwithstanding he was not by and by exalted to his Glory Nay hee abased himself first got him kingly Honor by the shameful death of the crosse BV. But if we refer these words to the former contention this shal be the sence Why do ye conteÌ„d among your selues who shal be greatest Lerne rather to serue of me for the more a man serueth the greater he shal be But be of good cheare euery one of you shal be great For ye haue walked with me in humility abiding with me in my temptations which I haue suffred by the Iewes for the which my brethren also haue forsaken me therfore ye shal raigne with me For alredy I dispose vnto you the Kingdom of Heauen euen as my Father hath disposed the same vnto mee that ye may enioy the same with me that ye may eat and drinke with me at my table that is to say that yee may enioye the Glory plesures of the life to come with me Therefore litte vp your mindes to those thinges which are to come putting away that Dreame concernynge this present felicity kingdome For here wee muste serue there wee shall raigne 31. And the Lord sayd Symon Symon beholde Sathan hath desyred to sift you as it were wheat C. Chryst speaketh not here only Hystorycally of the trouble to come But also plainly sheweth that his disciples must haue a battaile with sathan wtal promiseth vnto them victory And this is a very profitable admonition that so often as any stumbling block is laid before vs we may by and by set before our eyes the subtil snares of Sathan Euen as the Apostle Paule also teacheth saying â—ph 6.12 We wrastle not agaynst flesh and bloud but against rule agaynst power agaynst wordly gouerners of the darkenesse of this worlde agaynst spyritual wickednes in Heauenly things Therefore the meaning of Chrysts words is this When hereafter very shortly ye see me oppressed Know ye for a certaintie that Sathan will vse the same violence against you to ouerthrow you and that this is a very fit occasion for him to weaken your faith BV. And whereas he nameth Simon twise it sheweth the vehemeÌ„cy and serious affection of his Admonition Furthermore in that he sayeth Sathan hath desired he noteth that all euils come by the meanes of Sathan Wherefore wee are rightly taught in our daily prayer to pray that wee may be deliuered from all euil that is to say from the deuil sin Finally he admonisheth Peter aboue the rest because he should fal aboue the rest And it was meete that hee should fall more deepely then the rest
spake here concerning the Office of the messias as the same was described by the Prophetes leaste the death of the Crosse might be an offeÌ„ce vnto them And in the way as they wente the space of three or fower howers was inough to declare the matter at large Therefore he did not bryefly shew the Chryste ought to suffer but plentifully declared that he was therefore sent that by the sacrifice of his Death hee myght make satisfactions for the sinns of the World that he might be the peace offering to take away the cursse Therefore Luke hath put don thys sentence interrogatiuely for the greater vehemency Whereby we gather that the necessity of his death was shewed by reasons The summe is that the dysciples were troubled amisse wyth the death of Chryst without the whych he could not doe the office of Chryste and open the gates of the kingdom of heauen because the pryncipall part of the redemption was the sacrifice of his body The which ought dilligently to be noted For seeing Chryst wanteth hys honor except he bee taken for the offering and Sacrifice for sins the abasing of himselfe is the onely enterance into his Glory Phi. 2.7 by which he became a redemer 27. And he began at Moyses and all the Prophets and interpreted vnto them in all Scriptures vvhych were written of him C. Hee putteth them in minde of that which was spoken of him in the Prophets It is an easy matter to boast of the word of the lord but we must shew what is contained in the lawe and the Prophets The which Chryst doth For he doth not onely name the Prophets but doth also shew what is contayned in them Also this place techeth how Chryst is reuealed vnto vs by the Gospell Namely when the knowledge of his is set forth in the Law and the Prophets For there was neuer at any time a more excellent teacher of the gospell then the Lorde himselfe who fetcheth as wee see the profe of his doctrine from the Lawe and the Prophets Wherefore to the end that Christ may shine vnto vs at this day throughe the Gospell we must needes haue Moises and the Prophets before vs as foreruÌ„ners Of the which thing the Readers are therefore to be put in mynde least they geue eare vnto phanaticall Spyrites who suppressing the Lawe and the Gospell do wickedly cut and mangle the Gospell As though GOD would haue al that which hee hath testefied concerning his sonne to be voide seruing for no vse But how those things which are red in Moises and in the prophets concerning Chryst are to be aâ—plyed vnto him we cannot presently declare It shall bee sufficiente briefely to know that Chryst is not in vayn called the end of the Law RoÌ„ 1. For how obscurely and darkely soeuer Moyses rather shadoweth Chryste then expresseth hym this is without all controuersie that except there be one excelling the rest in the â—locke of Abraham vnder whom the whole people may growe together in one body the couenaunt which GOD made with the Holy Fathers shall bee voyde and of none effect Furthermore seeing God commaunded a Tabernacle and Ceremonies to be ordained according to the heauenly paterne it followeth that the Sacrifices and all the rites of the Temple shall bee but a a vaine and friuolous scorne excepte their truth rest vpon another And this Argumente the Apostle persecuteth at large in his Epystle to the Hebrewes Hel For there he teacheth that the visible ceremonies of the Law are shadowes of spyritual things and that we must seeke Chryste in the whole legall Priesthoode in the sacrifices and in the forme of the sanctuarie Therefore Chryst shall bee rightly drawen from the Law if so be we way and consider that the Couenant whych God made with the fathers was held vp by the mediator that the sanctuary by which God declared the presence of his grace was consecrated with bloud that the lawe it selfe with the promises thereof was ratified and establyshed with the sprynkeling of Bloude that there was one priest chosen froÌ„ among the rest of the people to presente hymself before GOD in the name of men not as a mortall man but vnder a holy forme that men had no hope geeuen there vnto them of theyr reconcilliatioÌ„ with God but by the offeringe vp of Sacrifice Moreouer there is a very notable prophesie concerning the perpetuitie of the Kingdome in the Tribe of Iuda But the Prophets them selues haue more plainly set forth the mediator who notwithstanding had theyr first knowlege of him from Moises because theyr office consisted onely in this to renewe the memory of the Couenaunte more plainely to shew the Spyrituall worship of God to builde the trust of Saluation vppon the mediator and also more euydently to shew the manner of reconcilliation But because it pleased God to deferre the full ReuelatioÌ„ vntill the comming of his Son this was no superfluous Interpretation And it were to be wished that this speach and Interpretation of Chryst were extant then should we not take so gret paynes in the Interpretation of the Scriptures because those thinges contayned in them concerning Christ are very obscure But let vs know that the Lorde would haue so much extante as was needefull for he would haue our dilligence sharpened Howbeit the Apostles haue sufficiently declared how the Prophesies oughte to bee vnderstoode they doe not explicate all Places but doe geeue vnto vs the key leaste wee shoulde complayne that they are lockt and hidden from vs. 28. And they drue nigh vnto the town whych they went vnto And hee made as thoughe hee woulde haue gone further A. There is no doubte but that these two Disciples all the way as they weÌ„t heard these woordes of Chryste wyth great desyre as afterwarde they themselues confesse C. Other Interpreters immagyne an other Place beside EMAVS saying that this towne of the which mention is made heere was more nere vnto the City Hierusalem then vnto Emaus because it is sayde in the thyrtye three Verse that the disciples roase vp the same Hower and returned agayne to Hierusalem but why they should so fayne there is no reason For the iourney was not so longe that they neded to take vp theyr Lodginge in the nearest place Wee know that a man may goe seuen myles in fower Howers thoughe he goe but a softe pace VVherefore there is no doubte but that our Sauyour Chryst went to Emaus And hee made as though he would C. Heere some demaunde whether CHRISTE doe excuse dyssemblynge by his owne Example Question or whether there bee any Dissimulation in hym whych is the Externall truth of GOD. Aunsvver To whome wee aunswere that the Sonne of GOD was not so tyed that hee shoulde reueale all his Counsayles Notwythstandyng because dissemblyng is a certayne kynde of Lyinge the Knot is not yet dissolued specially seeynge many draw this Example into a liberty of lyinge Wee aunswere that CHRIST dyd fayne thys which is heere
like good tourne againe yet notwithstandinge bycause Christ pronouÌ„ceth it to be blessednesse the Worde of Christ is more certayne vnto vs then our owne sence Imagination Also the reason of this blessednesse is added For thou shalt be recompenced A. Therefore it is not a benefit ill bestowed which is geuen to the poore as many places of scripture make manifest as doe these which follow Mat. 25.35 He leÌ„deth to the Lord which geueth to the poore and looke what hee layeth out it shal be payed him agayne And agayne Psal 112.9 Hee hath dispersed and geuen to the poore his ryghteousnes remayneth for euer Pro. 19.17 and euer Also Whatsoeuer yee haue done vnto one of the least of those my brethren yee haue done it vnto mee But let no man gather of this place that wee can merite heauenly blessednes by liberallity towards the poore seeinge that he alone hath purchased the same for vs by his precious bloud Math. 6.4 Pro. 10.41 â—5 35 A. CoÌ„cerning the which matter reade more in Math. 15. When one of them that sate at meate also heard these thinges he sayd vnto him Happy is hee that eateth Breade in the Kingdome of GOD. B. When Christ had spoken coÌ„cerning the weddinge and the resurrection of the Iust one of the guests as awaked out of sleepe and touched wyth the desier of that heauenly Feaste sayd Blessed is hee which eateth breade in the Kyngdome Hee meaneth that there are very few which shal be partakers of this felicity as though not euery one were to bee admitted to that feaste but only the Iewes or the chiefe Rulers of the Iewes But to eate bread in the kingdome of God is to be pertaker of the Ioyes of the lyfe to come and to enioy all Celestiall delightes C. Howbeit the man which spake this seemeth to dreame of a certayne happy state in this lyfe repleanished with all good thinges to know the Nature of a heauenly kingdome 16. Then sayd hee vnto him A certayne man ordayned a great Supper and bad many BV. The Lord tooke occasion of that exclamation of the Feaste to exhorte the guestes and so the Iewes and euery one of vs also to endeuour our selues by all maner of meanes to receiue the Preachinge of the Gospell by a true Faith C. And withall hee casteth the Iewes in the teeth that they can speke well of the kingdome of GOD but when GOD calleth them vnto hym gentlely and mercifullye that contemptuously they reiecte his Grace A. This Parable is expounded in the 22. Chapter of Mathew beginninge at the first verse 18. And they al at once began to make excuse The first sayd vnto him I haue bought a farme and I muste needes goe and see it I pray thee haue mee excused E. In thys Parable Christe teacheth what delayes men vse to make bycause they would not receiue the preachinge of the Gospell and be saued And hee setteth before vs three sortes of men vnder the which are comprehended all that doe erre from the true saluation all meÌ„ generally prefer earthly things before heauenly things and are addicted to the thinges of this present world But these impedimentes are such as may easely stande before the wyse men of this worlde and are Iustefied of theÌ„ bycause they haue a shewe of honesty Is not to increase honesty and dignity to seeke after honour and promotion to prepare Ryches to prouyde for a mans Chyldren and Family and such lyke These things verely deserue excuse before the world but before God not so who commaundeth vs first and before all thynges to seeke the Kingdome of God and the Ryghteousnesse thereof and to prefer the first table before the seconde To buy a Farme to buy a yoake of Oxen and to marry a Wyfe are not euel of them selues but for the doing of these thinges to neglect the worde of God is great sinne I haue boughte a Farme To buy a Farme is to be let from receiuing the Gosple by a care of increasing honors dignity power possessions goods Suffer mee to goe and see it These are wordes of Loue and of Affections which signifie that his heart was set vpon the farme For it is sayd of Christ Where the Treasure is Luk. 12.34 there wyll your heart bee also I pray thee haue mee excused This in treaty is but Hypocrisie But note here what a deepe loue we haue of ryches of honors and of possessions 19. And another sayd I haue bought fyue Yoake of Oxen and I goe to prooue them I pray thee haue me excused S. Beholde here how deepely the care of corporall thinges is planted in vs the which is of such force that it keepeth men which are not enemies vnto the Worde from receiuinge the Worde who if they had bene Enemies they woulde not haue intreated to be helde excused but woulde haue made a rash and stouborne answere Here also we may behold hypocrisie which condemneth not the Supper and yet refuseth to come 20. And another sayd I haue maryed a Wyfe and therefore I cannot come S. This man is let kept backe wyth the care of his house Christe setteth before vs dyuers kyndes of lyfe not that wee must alwayes abyde in these but that they may be exercyses vnto vs by which we may be made more desierous of the Feast in the kingdome of heauen Neyther doth he in this place condemne the lawfull and ordinary maner of lyfe as buying of possessions Farmes tyllage marchandyse wedlocke and such like but hee condemneth only the impiety of men which so make theÌ„selues captiue to these kindes of lyfe that for the same they neglecte the felicity of the heauenly banquet The husband men say Wee must labour wee are not at leasure to heare often the preaching of the Gospell The Marchantes say Wee must traueyle by Sea and Land that wee may followe our vocation The new maryed men say Wee must labour to prouyde for our house to get Ryches both for our Chyldren to come and for our olde age wee haue not so much leasure as to follow the preaching of the Gosple What els is this than if a man should say I had rather pearish in the earth then enter into the kingdome of Heauen This is the most wicked contempt of the woorde of God and of the kingdome of heauen and worthy to be punished with euerlasting fyre For the exposition of the rest which followeth vnto the 25. verse reade the 22. Chapt. of Math. vers 7. 25. There were a great coÌ„pany with him and hee returned sayd vnto them R. When the dayes of Christs assumption were at an ende Christ himselfe hauing testefied that it coulde not be that a Prophet should perish any where els then at Hierusalem hee thoughte nothing better than first of all to obay his Fathers calling and to make satisfaction for our Sinnes at Hierusalem by his Crosse and Death and to saue vs from destruction to euerlastinge
felicity Therefore hee goeth forward in his Iourney to Hierusalem which hee had begon And hauing gotten hytherto by his doctrine and myracles so great authority that hee was secretly counted for the Messias and reported already to be going to Hierusalem there to begin his Kingdome hee went forwarde with a great company of men following him For one being afflicted another beinge oppressed with neede this follow with Infamy and that with the tyranny of the Magistrate some with Domesticall trouble and some otherwise and thinking that the Kingdome of Christe should be a carnall earthly kingdome and should bring with it corporall felicity euery one hoped that if hee followed Christe that hee should be deliuered not only from his affliction but also should obtaine some kingdome or Principallity And Chryste was contented that they should follow him and should heare Sermons of the Gospell but he could not abyde that they shoulde promise to them selues in him and by his kingdome external and corporall Felicity and should seeke after nothing but the commodities of this Worlde Therefore turning himselfe to them hee sayd that his kingdome was another maner of kingdome then they dreamed of and he setteth before them certaine lawes which they must needes obserue and keepe which will follow him and be his Disciples 26. If any man come to mee and hate not hys Father and Mother and Wyfe and Chyldren and Bretheren and Sisters yea and his owne lyfe also hee cannot bee my Disciple 27. And who soeuer doth not beare his Crosse and come after me cannot bee my Dysciple For the Exposition of these two verses reade our annotacions vppon the 10. Chapt. of Math. beginning at the 37. verse And the 16. Chapt. vers 24. And the 8. of Marke vers 34. And the 9. Chapt. of Luke vers 23. 28. For whych of you dysposed to builde a Tower sitteth not downe before and coūteth the cost whether he haue sufficiēt to performe 29. it Least after hee hath layed the Foundation and is not able to performe it all that beholde it begin to mocke him sayinge 30. This man began to builde was not able to make an ende C. Leaste it should grieue any man to follow Christe to forsake him selfe his Affections in all thinges we haue here put downe vnto vs a very profitable admonition to meditate and consider aforehand what the profession of the Gospell requyreth For thereof it cōmeth that many doe faynte in the most light temptations bycause they promised vnto them selues nothing but mere Pleasures and Delightes as though they should be alway in case and rest For he shall neuer be a meete seruante for Chryst which hath not a long time before prepared him selfe for the warre So that the Simylitudes whych Chryste bringeth here serue very well for the purpose It is a paynetull and tedious thing to builde and requyreth great cost and charge Also no man without hee bee constrayned will take Warre in hand bycause it bryngeth so many incommodities wyth it yea it threatneth almost destruction to all man kinde And yet notwythstandinge the profit of Inhabiting allureth men to spend their substance about the same Necessity also constrayneth that men refuse no expences in mayntayninge Warre But there remayneth a farre more excellēt rewarde for the Builders of the Lords Temple for the Souldiers of Christ For Chrystians labour not for a transitory buildinge or for a momentany triumph But where as Christe sayth that if a Kinge bee not able to Encounter wyth his enemy seeketh peace leaste hee bee ouercome to his Ignominy Shame it ought not to be applyed to the present cause as though we should haue any reconciliation wyth our spyrituall Enemy if wee bee not able to match him For it were fond to straine all thinges in Parables to the matter which is in hande But the Lord meaneth simplely that wee ought to be so appoynted least wee being founde vnarmed tourne our Backes in the conflicte And as by this Doctrine theyr rashnesse is reproued which passe their boundes without Wit or discretion or which promyse vnto them Selues pleasure not consideringe the burthen of the Crosse so also wee muste take heede least this meditacion to the which Christe exhorteth doe terrefy or discourage vs. Many bycause they are not by by deliuered oute of Pryson abandon all Pacience and forsake their course for they cannot abyde to be Christians vnlesse they may be free from the Crosse Othersome hauing a straight and vnsauerye Condition of Lyfe set before them dare not come vnto Christe But there is no cause why our neede or Pouerty shoulde Dyscourage vs whom the Lord helpeth in due time Wee confesse that if we waigh the cost and Charge wee are so poore and vnprouided that wee are not able to laye one Stoane towarde the Foundation nor yet to lyft vp the Sworde against the enemy But seeing the Lord trom Heauen doth beare our cost and doth arme and fortefie vs against the Enemy wee shall haue no excuse to cloake our slouth and negligence withall Therefore the purpose of Christe is to put his Disciples in minde concerning the bearing of the Crosse the they might arme themselues with fortitude They are deceiued which thinke that the Lord forbiddeth vs here to enterpryse more then we are able to discharge We are to slow in taking in hand any good act 33. So likewise whosoeuer hee bee of you that all that hee hath hee cannot be my Dysciple As if he should say So in like maner shall hee bee laughed to Scorne which forsaketh mee after hee hath followed me bycause hee did weigh and consider with himselfe as making his account before he imbrased the Gosple that he must constantly persist in bearinge all maner of Crosses euen to the ende of his Race not onely to the losse of his goods but also of his Lyfe C. Therefore in these wordes Christe declareth what he meaneth by castinge of an account with the which he cōmaundeth his Dysciples to begin namely that they must haue euer in their minde to forsake all that they haue For they do in vaine intrude themselues to professe Christianisme who are delighted with a life that is sweete pleasante and vnexercised with the Crosse Act. 14.22 2. Ti. 3.12 A. For wee must enter into the kingdome of God And all they which will liue godly in Christe Iesu must suffer persecution C. But let vs vnderstande that to forsake all is so to preferre Christ before our own life and the desiers of the flesh that nothing do stop vs from the right course For it were to Chyldishe and grosse an Interpretacion so precisely to vrge the letter that none shal be accoūted the Disciple of Christe but he which casteth all his goods into the Sea and forsaketh his Wyfe and Children By such foolishe Imaginations fond men haue bene brought to Monchary in somuch the seeking to come vnto Christe they haue forsaken all humanity But no man doth more truely