accounted for a deceiuer To preache the Gospell C. Heere Christe sheweth to what ende hee was endued with the Graces of the Spirite namely that hee might Preache the Gospell to the poore Whereupon wee gather that which we sayd before that whosoeuer are sent of GOD to preache the Gospell are first instructed with necessarye Gyftes that they may bee able to discharge so waighty an Office Wherefore very fonde are they who vnder the pretence of the deuine calling vsurpe vnto them the place of Pastors when as in deede they are most vnmeete to execute such an office A. They therefore which will be couÌ„ted true and lawfull Pastors must coÌ„sider that their proper office is to preach the Gospell R. For this great Sheepheard of all other shepheards Christ saith not To rule with externall maiesty he hath sent mee but To preach the Gospell And hee saith to his Apostells Ihon. 20. â—â— As the father hath sent mee so send I you 1 Cor. 4.1 And the Apostell Paule writeth thus Let a man so esteme vs as the Mynisters of Christ dispensators of the Mysteries of God Also 1. Pet. 5.1 the Apostell Peter saith The Elders which are among you exhort which am also an Elder a Witnesse of the afflictions of Christe and also a Partaker of the glory that shall bee opened Feede you Gods flocke which is committed vnto you takinge the ouer sight of them Not as compelled thereunto but willinge not for the desire of filthye luker but of a good minde not as though yee were Lords ouer Gods Heritage but that yee be an ensample to the flocke To the poore By this Name the Prophette gieueth vs to vnderstande what the state of the Church was before the Gospell was preached and what the Condition of euery one of vs is without Christe Therefore he calleth the Poore the Contrite the captiues the Blinde and the Brused to whom GOD promiseth restoringe And although the body of the People was oppressed with so many miseries that to euery member thereof those tytells did very well agree yet notwithstandinge bicause many of them did flatter them selues in their neede in their blindnesse in their seruitude and in death it selfe therefore a fewe were apte and meete to receiue his grace To heale the broken hearted S. They are broken hearted which feele their sinnes for sinnes breake the hearts of men For they bring with them the wrath of GOD the feare of all pearills and the feare of Death and hell But Christe cureth this seeinge hee hath made satisfaction for sinnes and appeased his heauenly father Wherefore hee sayth Mat 11.28 Come vnto mee all yee that traueile are heauy laden and I will ease you And the Lorde himselfe by the mouth of the Prophet saith Hee healeth those that are broken in heart Ps 147.3 and geueth Medicine to heale their sicknesse Againe To whom shall I haue regarde but to the poore and broken in heart Esay 66.2 to him that trembleth at my worde To preach deliueraÌ„ce to the Captiue Christ speaketh not here of ciuill captiues or of externall deliuerance but of a spirituall deliueraunce by which wee are deliuered from the seruitude of Sathan For wee are all by Nature the Captiues of Sathan and sathan hath by his right power of Lyfe and death in vs. For after that Adam sinned wee all which are the Posterity of Adam soulde vnder sinne Rom. 7.14 for sinne wee are deliuered into the power of Sathan Therefore he came to preach deliuerance from Sathan and to restore vs to our former Lord who is GOD the Father of Heauen And hee preacheth Liberty and deliuerance when through his Name hee promiseth remission of sinnes shewing that it is he which satisfied for the same and payde our debtes Wherefore whosoeuer beleueth this preachinge and thereby hauinge obtayned remission of sinnes for Christs sake obtayneth also deliuerance from Sathan and is restored to his former liberty before GOD. And recouering of sight to the blind S. By blindnesse is vnderstoode the extreme and most desperate State Seing Christe is the light of the World when hee shineth not vppon vs what haue we left but Darknesse Hee is the day springe from an high which visiteth vs to geue light to them that sit in darkenesse and in the shadow of death Hee calleth them blinde which sit in darkenesse and in the shadow of death to whom light is rysen of the which we haue spoken in Mathew Chap. 4. verse 16. Freely to set at liberty them that are brused A. That is to say that I may deliuer those which are oppressed with the burthen of sinne may gieue them remission of their sinnes They are brused which lie in sinnes fighte against them and yet notwithstanding cannot ouercome them C. By all these formes of Speache first of all wee are taught to what end the Gospell is preached and what the same offereth vnto vs Namely that whereas wee are ouerwhelmed with all kinde of euills God by his quickening light shineth vnto vs that being brought out of the deepe sincke of death he may restore vs to full and perfect felicity This is no small commendation of the Gospell that wee are sayd and doe in deede to gather such vnspeake able fruite thereby Secondly wee see who they are which Christe inuiteth vnto him maketh Partakers of the Grace coÌ„mitted vnto him namely they which by all maner of meanes are miserable and voyde of all hope of saluation But in like maner wee are taught that wee cannot enioy these benefits of Christe vnlesse wee beinge humbled with a serious feelinge of our euells doe desire him to bee our deliuerer no lesse then they which are hungery desire to bee satisfied with Foode For who soeuer swell with pride doe not sigh vnder their captiuity neyther doe mislike of them selues in their blyndenesse doe with deafe Eares contemne and despyse this Prophesie Reade the 11. Chapter of Mathew the verses .5 and 28. 19. And to Preache the acceptable yeare of the Lord. R. The Prophet alludeth to the yeare of Iubile Leuit. 2â— 8 of the which mencion is made in Moses in the which two thinges were specially obserued the one was the deliueraunce of all Seruauntes in that yeare the other was the restoring of the Possessions of such Landes as were soulde to their olde Lord or ells to their Heyres This was a Ciuill Lawe most fit for the Land of Canaan and necessary for the gouernment of the Iewes In that yeare all quarrells contentions brawles debts Actions Couenants Lawes Letters and seales were ended insomuch that the same yeare was a publique composition and pacification of all ciuill controuersies But as touchinge the externall obseruation of the yeare of Iubile according to the Lawe of Moses wee haue nothinge to doe therewith but onely with the matter it selfe signified by the yeare of Iubile For this Spirituall Iubile began first when Christ began the
as the Lorde mighte easely haue vsed many Arguments to refelle this grosse mallice he was contented with this one That if it be lawful to shew humanity to brute Beastes on the Saboth day it is out of order to make such a precise Holynes in the same that the Children of God may not be holpen 16. AND ought not this Daughter of Abraham whome Sathan had bounde loe eightene yeres be loased from this Bond on the Saboth Day C. There is a double comparison in the wordes of Chryst as of the Oxe wyth the Daughter of Abraham and of the Halter with the which the Asse or the Oxe is bound to his cribbe or staule wyth the bondes of Sathan with the which hee holdeth men bound to Destruction Ye sayth he which are such scrupulous obseruers of the Saboth dare loase your Oxen and Asses to lead them to the water And why may not I shew so much humanitie to the Electe people of God specially when there is greater necessity as whē one is to be deliuered out of the Bondes of Sathan And although the Wycked reprehender and cauiller helde his tongue for shame yet notwythstāding we see that there was nothynge so well done by Chryst whereat the wicked tooke not occasion to cauill And it is no marueile if Sathan endeuoured himselfe by all meanes possible to peruerte the Glory of Chryst which ceasseth not daily to disperse abroad his cloudes thereby to obscure the holy workes of the Faithfull Whō Sathā had bound lo eightene yeres R. Is then Sathan the author of Diseases Is hee which is diseased bound of Sathan Question Shall we say that hee which is sicke in Body is bounde captiue with the bonds of Sathā Is not the Lord our God sayd to send vnto vs Diseases and afflictions Ansvver To aunswer this we must first note what God is by his owne nature For God if thou well weigh his true and proper nature is nothing els but the chiefe and most excellent fountain of goodnes and health There is nothing in the nature of God whych is euill or diseased Wherefore God by his owne Nature doth neither make nor send Diseases vnto vs. For howe should he which is the chiefe Health and health it self create diseases How should the moste excellent ioy make sorrow and griefe Then thou wylte say whereof come Diseases Verely euen of sinne For if so be Death entered into the world by sinne then verely diseases also entered wyth Death which are foremessēgers of the same And Sathan is the Author of sinne He sayth Chryst was a murderer frō the beginning and aboade not in the truth because ther is no truth in him When he speaketh a lie he speaketh of his owne because he is a lyar Ioh. 8.44 and the father of the same It resteth therfore that Sathan be the Author of Diseases also and diseases are rightly called the Bondes of Sathan Notwithstanding we must thinke that GOD himselfe sendeth Diseases and other manner of afflictions vnto vs. Fyrst because God geueth liberty vnto Sathan to annoy vs with Diseases For so he sayd vnto Sathan concernynge Iob. Beholde he is in thy hande Iob. 1.12 and 2.6 but yet saue his Lyfe Secondly because after that Sathan by the permission of God sendeth Diseases God receiueth them into his owne hand and vseth them as an Instrument to our Saluation For euen as the wycked facte which the Sonnes of Iacob committed against theyr Brother Ioseph by which they sould him vnto straūgers was the worke of Sathan and God taking the same into his owne hande vsed it for an Instrumente to worke the Saluation of the house of Israell Ge. 50.20 For so Ioseph himself expoūdeth it saying Ye thought euil against me but God tourned it vnto good to bringe to passe as it is thys day to saue much People aliue Euen so also Diseases are the works bonds of Sathan by which he worketh our Saluation Iob. 1 21 Iob. 2.10 So Iob thought of his afflictiōs The Lord geueth the lord taketh away Da. 9.7 So Danyell confesseth that the Exile into Babilon came of the Lorde for the which cause the Lorde tooke the same into his handes turned it to the Saluation of the Israëlites Wherefore when Diseases or other afflictions are sent vnto vs wee must acknowledge our sinnes wee must acknowledge them to bee in the power of Sathan for sinne Notwithstanding we must not thinke or iudge of afflictions and diseases as they are styrred vp of Sathan but as the Lord our GOD hath taken them into hys hands who being not onely the beste but also the moste wise and mighty Workeman of his singuler goodnes and wisedome Rō 8.18 bryngeth to passe that all thinges turne to good to thē that loue him Howbeit this woman was captiue vnto Sathan after a certaine speciall maner C. This also is to bee noted that Chryst calleth her the daughter of Abraham whose bodie was vexed by Sathan eightene yeres and that not onely in respecte that she was a Iewe but also because shee was one of the true members of the Churche Whereby also we may perceiue that to be true which Paule teacheth that some are deliuered to Sathan for the destruction of the Flesh 1. Cor. 5.5 that the Spirit might be saued in the Day of the Lord. Eightene yeres The Lorde noateth the space of time to certefy vs that although he doth not out of hand releue our miseries yet notwithstanding we must not dispayre A. The people of Israell were longe afflicted in the Land of Aegipte yet notwythstanding at the length they were deliuered from thence by the mighty hand of God So in like manner hee which lay by the pooles side was diseased eight and thyrty yeres yet notwithstanding at the last when he was paste all hope Ioh. 5.5.9 he found remedy in Chryst 17. And when he sayd these thinges al his Aduersaries were ashamed and all the people reioysed for all the excellent deedes that were dō by him All his Aduersaries were ashamed C. The Euangelyst meneth not that his Aduersaries were so ashamed that they chaunged theyr mind but he meneth that they were quite conuinced put to silence insomuch that all men knew theyr mallice and wickednesse in resisting the Lord. And all the people reioysed The people reioised be cause al things hapned to the Glorye of Christ because the Aduersaries had nothing to answer They were impudēt in reprehending yet notwithstāding now theyr mouthes are easely stopte Euē so there is no worke so good and excellente which shall not finde some slaunderous withstāders of the same For the Exposition of the reste whych followeth vnto the 22. verse Reade the 13. Chapter of Mathew verse 31. 22. And he went through all towns and villages teaching Iournyinge towardes Hierusalem Iournying toward Hierusalem C. It is vncertain whether hee speaketh of one onely iournying Mat. 9.3 Mark 6.6 or whether he meaneth
as this yonge man is encouraged vpon truste of his Fathers mercy to seeke a recōcilliation euen so vs the feelinge of Gods mercy must be vnto vs the beginning of repentance which stirreth vs vp to hope well And I will say vnto him Father C. Hereby we see that this also is required in true repentance namely that wee being confounded with the greatnes of our sinnes may returne to our heauenly Father For hee did meditate consider this meane in himselfe not thereby to deceiue his Father but to moue him to compassion I haue sinned agaynst Heauen Beholde here how that the subiection obedience due to the Father is appoynted of God For they which sinne against their fathers sinne also against Heauen For in this place heauen is taken for God Therefore they which do truly acknowledge their sinnes must also confesse them vnto God and that is a sure signe of true humillity The confession ought to answere the Offence When men are priuy to our sinnes we cōfesse our sinnes also before them otherwise we cōfesse to God alone if we offend him alone For the confession must be esteemed by the nature of the faulte I am no more worthy to be called thy sonne R. It doth not only suffice to acknowledge sinne but wee must also haue such a feeling of sinne in our Cōsciences that we must not only Iudge our selues vnworthy to bee called the sonnes of God but also that wee haue deserued extreme death damnation Psal 38 3 So Dauid acknowledged his sinne when he sayd Thy arrowes sticke fast in mee and thy hande presseth mee sore there is no rest in my boanes by reason of my sinne So Daniell acknowledged his sinnes and the sinnes of the Israelites Wee haue sinned wee haue done wickedly Dan. 9.5.8 we haue liued vngodly And thus so many as seeke to attaine true saluation confesse their sinnes Notwithstanding in this pointe perfect repentance doth not cōsist neyther doth righteousnesse follow hereof by and by but wee must go forwarde to other degreese of repentance that is to say we must conceiue a good hope that the Father will not reiecte vs although wee bee not worthy of Pardon 20. And hee arose and came to his father But when he was yet a great way of his father saw him had compassion and ran and fell on his necke and kissed him This is the thirde parte of the Parable concerning the mercy of the father toward the sonne When he was yet a farre of Here wee see that God doth not tarry vntill we come vnto him for he meeteth vs. Let vs therefore call that to minde which was spoken in the eleuēth verse going before that God is not simplely compared to a man but that his mercy goodnesse is a hundred foulde more toward vs. Therefore there is no doubt but that so soone as wee are touched with repentance God receiueth vs into his fauour C. This therefore is the principall poynte of the Parable If men which are by nature desierouse of vengeance may notwithstandinge bee moued to bende and yeelde by fatherly pitty gently to pardon their sonnes willingly to require them being miserably lost God whose exceeding goodnesse excelleth all the loues of fathers will be no more seuere toward vs. And verely there is nothing spoken here of an earthly Father which God doth not promise concerning him selfe Before the cry sayth hee I wil heare them Esai 65 2◠Psal 32.5 Therefore as the Father is not onely here intreated with the prayers of his Sonne but also goeth forth to meete him and imbraceth him beinge rent and torne and deformed before he spake one worde euen so God looketh not for long intreaty but so soone as the Synner hath purposed to confesse his falt he meeteth with him of his owne accorde And fell on his necke kyssed him C. The Father doth not here cōplayne he chydeth not he threateneth not but by and by Imbraceth him Whereby wee see that the grace of GOD is offered vnto Sinners before they come vnto him by repentance For hee it is that worketh repentance in our heartes by his Grace that wee may come vnto him And in this poynt a mortall man is improperly compared vnto God For it belongeth not vnto an earthly Father by the secret instincte of his spirite to renue the stubborne heart of his Sonne Ezec. 11.19 as GOD doth who maketh of stony hearts flesshy hearts 21. And the Sonne sayde vnto hym Father I haue sinned against Heauen in thy sight am no more worthy to be called thy Sonne C. Here is noted the other parte of repentance of the which wee spake euen now when as the feeling of sinne is Ioyned with sorrow and shame For hee which is not sory that he hath sinned hath not his falt before his Eyes will neuer come to goodnesse Therefore it is necessary that a dislyking of our selues goe before Repentance And there is greate wayte in this maner of speache that the younge man is sayd to tourne to him selfe Esay 46.8 as one that was caryed away with wandering desiers of the flesh to forget him selfe And am no more worthy to be called R. Great and haynous are the sinnes grieuouse also is the sorrow but short is the confession S. Hee doth not reckon vp the circumstances of the sinnes according to the Custome of Hypocrits hee sayth not I haue lost so much money in such a city with play and so much in that City by Harlots in this and in that Feaste I haue bene drunken Thou hearest none of these circumstances but in a short summe he comprehendeth all his offences Luk. 18.13 A. euen as did he which sayd Lord bee mercifull to mee a sinner 22. But the Father sayde to his Seruantes Bryng forth the best Garment and put it on him and put a Ringe on his hande and shooes on his feete 23. And bring hyther that fat Calfe and kill it and let vs eate and be merry c. R. As Luke hath very liuely expressed in the Prodigall younge man firste of all the Image of a sinner lost with riotouse liuing and secondly of a repentinge Sinner euen so now hee setteth forth in his Parente the Image of the exceedinge clemency and goodnesse of GOD. C. And althoughe in Parables as wee haue sayd it were very fond to discusse euery particuler thing here notwithstandinge the letter shall not be wrested if wee say that our heauenly Father doth not onely Pardon Sinnes to forget them for euer but doth also restore vnto vs those Gyftes which wee haue forsaken Euen as when hee tooke them from vs he chastised our ingratitude that he mighte make vs ashamed with the reproche of our nakednesse For this my sonne was deade A. The Scripture is wonte to call those men Deade men which are Addicted and geeuen to sinne Whereby wee may gather that Repentance is a Resurrection from Death 25. The Elder Brother vvas in
amisse of vsury seeing that Christe exhorteth vnto such dueties as are to bee done freely shewing that hyer hath no acceptance with God Not that hee simply condemneth all those benefites which are done vppon hope of Recompence but sheweth that they doe nothinge at all declare our loue bycause hee is louing beneficiall to his neighbour in deede wich is moued to helpe them wythout any respect of his owne commodity but onely respectinge the neede A. Reade more in the 12. vers of the 5. of Mat. And for the next verse following in the 48. of the same Chap. 37. Iudge not and yee shall not bee Iudged condemne not yee shal not bee condemned for geue and yee shal be forgeuen Iudge not yee shall not be Iudged A. For this reade the first verse of the seuenth Chap. of Mathew Forgeue and ye shal be forgeuen A. Math 6.14 The like sentence we haue pronouÌ„ced by Christ in Mathew If yee forgeue men their trespasses your heauenly father will forgeue you your trespasses B. Hee willeth vs to shun those things which tend to the breach of charity and to imbrace those things which springe from the same as to remit to geue to doe good To him that doth so shal be geuen that most abuÌ„dantly the which he vnderstandeth by good measure shaken together and pressed downe with running euer of that which there is meÌ„cion made in the verse following For these senteÌ„ces are borrowed of the coÌ„mon phrase of speach the which the Lord vseth to exhort vs to do vnto all men as we would that they should do vnto vs. And withall also he geueth vs to vnderstand that it is ordained appointed of God that such as wee haue bene to others our selues such we shall finde others towarde vs according to this saying Pro. 11.27 He that searcheth for good things findeth fauour but who so seeketh after mischiefe it shall happen vnto him Not that none shall bee vnthankefully delt withall at their handes to whom they haue done good but bicause it will come to passe by the goodnes of God that how vnthaÌ„kfull soeuer they whom thou hast done good vnto thy good doing notwithstanding shall not be defrauded of her fruite others supplying the same Hereof also coÌ„meth that hundred fould in this life Mar. 10.30 which they receiue that forsake any thing for Christes sake Pro. 11.24 Pro. 28 Whereupon Solomon sayth Some geeue and yet wax rich some are sparinge though they haue great ryches yet are the poorer So in like maner they which are malicious against other seekers of reuengment mindfull of wronges past straight examiners Iudgers of other mens faltes shall finde also by Gods Iustice such as shall handell them after the like fashion 38. Geue it shal be geuen vnto you good measure pressed downe shaken together and runninge ouer shall men geue into your bosomes for with the same measure that ye meate wyth all shall other men meate to you againe R. What doth he coÌ„maunde to geue Good measure pressed downe shaken together and running ouer and then shall men geue the like good measure into your bosome againe for the same measure that yee meate to other men shall others meate to you againe There are many places of scripture to coÌ„mend vnto vs liberality as those which before we haue repeated Moses also sayth When thou cuttest down thy haruest in thy field Deu. 24 â— haste forgot a sheafe in the field thou shalt not goe againe to fet it but it shal be for the strauÌ„ger the fatherlesse and the Wydow that the Lord thy God may blesse thee in all the workes of thy hand And S. Paule sayth Hee whych soweth sparingly shal reape sparingly 2. co 9. â— and Hee that soweth bountifully shall reape bountifully c. 39. And he put forth a similitude vnto them Can the blinde leade the blinde Doe they not both fall into the Dytch BV. The Lord to the ende hee might the more surely printe these thinges in the mindes of his Disciples added this coÌ„mon similitude by which he teacheth that a forme of life according to the prescript Law must not befeâ—cht from the blind Pharises and such like but from him who delyuereth the true interpretacion of the law geueth streÌ„gth also to fulfill the same As if he should say I by this sermon haue so truly perfectly plainly deliuered the sence of the lawe that it cannot be but they which doe otherwise interpret the law be vnlearned and blynd Interpretors and how can they that are blind leade the blind And how soeuer the blind leade the blind yet notwtstanding both fall into the ditche at last Wherfore whosoeuer wil haue the true sence meaning of the law and will not fall into the deepe ditche of blindnesse must nedes take heede of these scribes Pharises false Prophets who deliuer another sence of that law then that which I haue declared The like also he spake of those which were offeÌ„ded at his doctrine in the 15. of Math. vers 14. Concerning the verse following reade the 10. of Math. the 24. vers and the 15. of Ihon the 20. vers For the rest vnto the 45. vers reade the 7. of Math. the â— vers For the 45. vers the 12. of Math. verse 34. And for the 46. vers the 7. of Math. vers 2◠⧠THE VII CAP. WHen hee had ended all sayings in the audience of the People hee entered into Capernaum 2. And a certaine Centurions seruaÌ„t which was dere vnto him lay sick and was in pearill of death 3. And when hee heard of Iesus hee sent vnto him the Elders of the Iewes beseechinge him that hee woulde come heale his seruant A. Now followeth another miracle the which Christe wrought being moued by the prayers and Fayth of a certaine Centurion whose seruaunt was sicke And a certaine Centurions seruant A. This history is at large declared and expounded in our annotacions vpon the eight Chapter of Math. beginning at the sixt verse And when hee heard of Iesus This was a wonderfull submission that hee him selfe neither durst come vnto the Lord nor suffer him to come into his house thinking him selfe so impure an Ethnicke that hee ought not to talke with so exellent a prophet of the Iewes And whereas Mathew sayth that the Centurion came vnto Christe Luke here expoundeth the same that hee did the same not by himself but by others Whereupon the Centurion sent word by his friends sayinge I thought not my selfe worthy to come vnto thee Moreouer he sendeth vnto Christ such messengers as were not of the coÌ„mon sort or of his owne seruants but those which were of estimation amonge the people of the Iewes both for their age and also for their authority that is to say Seniors or Elders Reade for that which followeth vnto the 11. vers in the 8. of Math. beginning at the 6. verse â— 11. And it came to
the more certainely know what the Samaritās mēt in excluding Chryst out of theyr City first of all we must noate that Chryste came out of Galile into Iury wyth a greate trayne For not onely the twelue Apostles went with him but also many other Disciples out of whome after ward he choase seuentie whom he sent forth to preach the Gospell of the kyngedome of GOD. VVith these also were ioyned certayne Women whych ministred vnto Chryst and to his Dysciples of theyr Goods as it appeareth in the 23. Chapter following C. Therefore Messengers were not sente to prepare dainty Cheere or to chose out a Glorious pallace but onely to tell that there came a greate company of Guestes But they being excluded and hauing the Repulse tarryed the comming of theyr mayster R. Then we must see why the Samaritans did not receiue them 53. And they would not receiue him because his Face was as thoughe he would goe to Hierusalem R. Therefore when the messengers were entered into a certaine Citye of the Samaritans to prepare for the Lorde for those which were with him such thinges as were necessary the citizens expulsed them not suffering the Lord to come within theyr Gates because they saw him going toward Hierusalē not doubting but that for Solempnity and to worship in the Temple at Hierusalem he had taken this Iourney vpon him For this thing the Samarytans could not abyde hauing a temple proper to themselues in the mount Garesim which Temple was builded by Samabalath Daryus Liefetenauot for his Sonne in law Manasses sake who was expelled the Priestehood of Hyerusalem in the which Temple they came so fast to Worship that thereof oftē times Seditions aroase and murders were committed betwene the Samaritanes and the Iewes as is to bee seene in Iosephus Ios 11. cap 7. 8. booke 12. cap. 1. Ioh 4.20 That woman which disputed with our Lord by the Wells side made mention of this Hill And heere wee see that which wee noated a litle before in the second place namely that whē men disagree amōg them selues in the Doctrine of Relygion they doe easely burste for the into mutuall hatredes For it was a Signe of cruell hatred to deny foode to the hungary and Lodging to the weary But the Samaritanes doe so hate abhorre the Iewish Relygion that they thinke him worthy of no humanity which followeth the same Peraduenture also the griefe of that Contumely disquyeted them for that they knew theyr temple to be detested of the Iewes as a Prophane thinge and them selues accoūted for the false Worshippers of God But for somuch as superstition beyng once receiued is hard to bee remoued they contented with wicked emulatiō and spite euen to the vtmoste in defending the same Yea the burning contention at the last grew so farre that with one flame it consumed both nations for it was the occasion of the Iewish war as Iosephus witnesseth R. And wee know that there was such spyteful hatred betwene the Iewes and the Samatitanes that the Iewes thoughte it a hainous offence to eate meate with the Samaritans Whereuppon that woman of Samaria sayde vnto Chryst How commeth it to passe that thou being a Iewe askest Drynke of me which am a Samaritane For the Iewes haue nothing to do with the Samaritanes Ioh. 4.9 B. Therfore these Samaritanes did not refuse to receiue the Lord for any special hatred they bare vnto him but for that contentious sake concerning the excellencie of the Temples thinke that they in contempte of theyr Temple were going to Hierusalem to worshyp C. And although Chryst might easelie haue put away this enuy yet notwithstanding he would rather professe him selfe to be a Iewe then by false denial of himselfe to get harbour 54. When his Dysciples Iames and Iohn sawe this they sayde Lorde wilt thou that wee commaund fire to come downe from Heauen and consume them euen as ELYAS dyd R. These words declare that the Disciples were not onely greatly mooued wyth anger agaynst the Samaritanes but also thought that they shoulde doe very good Seruice vnto God if so bee they burnte with Fyre the City the Citizens together Fyrst they set before theyr Eyes the inhumanity of the Samaritans in excluding innocent mē Secondly also theyr Impiety in that they excluded Iesus the true Messias Sauiour of the VVorld C. Moreouer it may be that the very Region or Countrey it selfe moued them to desire to thunder agaynste the Wycked 4 Ki. 1.10 For sometime Elyas had ouerthrowen there with Fyre frō heauen the Kyngs Souldiers whych wer sent to take him Therefore it came into their myndes that the Samaritanes were ordayned to the like Destructiō who so disdainefully reiected the Son of God And heere wee see whereunto the foolish imitation of the holy Fathers may leade vs. Iames and Iohn pretend the Example of Elyas but they doe not consider how much they differ frō Elyas they doe waigh theyr rashe and vndiscreete zeale neither haue they respecte vnto Gods calling Euen wyth the like pretēce the Samaritans maintayned theyr Idolatry The woman of Samaria saying vnto Chryst Our Fathers VVorshipped in this Mountaine ◠4.20 C. But they erred both because they makyng no difference were rather Apes then Followers of the Holye Sainctes And it is doubtful whether they think that they haue this power in their owne hand or whether they desire of Christ that the same may bee geuen vnto them But it is most likely that they beinge puffed vp with a vaine trust in themselues doubte not but that they are able to execute vengeance so that Chryste would but say the worde What then sayth Chryst to these thinges 55. Iesus turned aboute and rebuked them saying Ye wot not what maner Spyrite ye are of Luk 2.34 2. Co. 2 16 B. For although the Lord was set to be the Destruction of many as Simeon sayde and the Apostles appointed to be the sauor of Death vnto many by the Gospell which of it selfe is the oder of Life yet notwithstandynge hee would not haue them to be so ready to take vengeaunce vppon those that had sinned specially if the same were principally committed agaynst him but in all thynges to preferre his spyrite that is to say a minde which sought to saue many and to destroy none C. So that by this answer Chryst dyd not onely restrayne the vnbrideled motion in hys two Disciples but also prescribed vnto euery of vs a rule lest we should geue place to our vndiscret zeale For he which will enterpryse any thynge must be well assured that hee hath the Spyrite of GOD his Author and guide and that hee is led by the ryghte and pure Instincte of the same Many are led and carried by a feruent zeale but if the Wysedome of the Spirite be wantyng they burst forth into foming Rage It commeth also often times to passe that the Affections of the Fleshe are myxed wyth a boysterous zeale and that they
see one Day of the Sonne of man and yee shall not see it C. By these woordes the purpose of Chryst was to admonish his disciples to walke in the Light before the darkenes of the night ouertooke them For this ought to haue ben a sharpe prick for them to make them seeke to profit so longe as they had the presence of Chryste when they heard that greate perturbations were at hand B. Christ therefore would haue his Disciples to depend wholy vpon him yea after his Departure though he were absent in the flesh and not to receiue any other Earthly Messias For hereunto the Iewes wer to redy For no doubt whē there was dissention betweene the dysciples and the Rulers of the People concerning speciall Opinions when many fell away from the Fayth and all places were full of false Prophets when there was in euery Corner persecution and when Tribulation also was at hand many carefully wyshed for the presence of Chryst if it wer but for an hower from whom they myght receiue Consolation and strengthe of mynde Therefore seeing Flesh requireth a Carnall Chryst and Sauioure and seeing the Disciples shoulde feele all aduersity and trouble leaste they also should follow false Chrystes deceyuers which shoulde promise vnto theyr followers Earthly Libertie and Felicity he admonisheth them heere to acknowledge no other Chryste beside him which should raigne in the spirite and not in the Fleshe vntyll that time in the which he should come as it were lighting from heauen to be seene of all men with Glorious Maiestie to iudge the whole worlde They whych vnderstand this place of the times of the last Iudgement are deceiued Concerning the 23. and 24. Verses following Read the 24. Chapter of Mathew verse 23. 25. But firste must hee suffer many Thinges and bee refused of thys Nation R. As if he should say Chryste muste raigne from one Sea to the other but he shall neither enter into this Kyngdome wyth externall Glorye and maiesty as false Prophetes do dreame neyther shall he be receiued acknowledged of his owne people but shall enter into his Kingedome by ignominy passion Crosse and Death So in another place he sayth Luk. 24.16 Oughte not Christe to haue suffered these things and so to enter into his glory A. For the Spyrit which spake in the Prophets foreshewed the passions of Chryst and the Glorie that should followe the same 1. Pe. 1.11 Also in these woordes Chryste sought to couer the offence of the crosse least the Disciples should be troubled with the grieuous afflictiōs to come which the Lord should shortly after suffer For the rest which followeth vnto the 32. verse read the 24. Cap. of Math. verse 37. and 17. 32. Remember Lots wife B. Chryste by these wordes exhorteth vs to runne vnto those thinges whych are before vs forgetting the Thynges which are behynde vs that we may alwaies thinke vpon that which we hope to be hereafter that is to say that we being fre from the whole desire of this VVorlde may earnestly hunger after heauenly thinges C. For Lots Wife was therefore tourned into a pyller of Salte because she doubting whether she had forsaken the Citie in vaine or no looked backe by which in dede she did distrust the worde of God It may be also that the loue of her neste in the which shee was wonte to reste quietly drew her backe Seeinge therefore the Lord would haue her to be a perpetuall Example we must strengthen our myndes with the Constancy of Fayth least in the middest of our race they bee ouerthrowen with doubting For the Exposition of the thirty three Verse Reade the tenth Chapter of Mathew Also for the Exposition of the 34. and the reste of the Chapter Read the 24. Chapter of Mathew beginning at the forty verse and at the 28. verse ⧠THE XVIII CAP. AND hee put forth a Parable vnto them to thys ende that men oughte alwayes to pray and not to be weary And hee put forth a Parable vnto thē C. We know how rare and difficile a vertue the custome cōtinuance of praying is in this our Infidellity bewrayeth it selfe because excepte oure prayers be graunted at the firste wee lay aside both our hope and also oure Godly exercise But this is a true probation of Fayth if a man being disappoynted of his desire doth not for all that discourage himselfe Wherefore not without cause Chryst commendeth vnto his disciples perseuerance in prayer That men ought always to pray C. In saying alway he meaneth the we ought not to be weary or to be dyscouraged If this were setled in oure myndes that prayers should profit vs we would not be weary But wee are by nature proane to impatience insomuch that if the Lord doth not by and by satisfy vs we ceasse from praying We must fight and striue therefore agaynst distrust and impatience And note here that to pray alwaies and not to be weary is not to vse much babling and repetition of Wordes as thoughe God were pleased therewith But by continuance of prayer is ment that we shoulde alwayes haue recourse vnto God A. To the which also the Apostle Paule exhorteth vs when hee wryteth thus Reioise euer Pray continually In all thinges geue thankes 1. The. 5.16 For thys is the will of God in Christ Iesus toward you R. And wee muste pray alway because prayer which commeth of Fayth in Chryst is the way by whych we come directely vnto God in aduersitie and by which we obtaine of hym most assured saluation For so the worde of God teacheth vs to thinke of prayer which commaundeth vs to praye and which promiseth the hearinge of oure prayer Psa 50.15 Call vpon me saith the Lorde in the Day of tribulation and I wyll deliuer thee Ioel. 2.32 Rō 10.13 Iho. 19.23 and thou shalte Glorifie mee And agayne Euery one that calleth on the name of the Lord shall be saued Also Whatsoeuer yee aske the Father in my Name hee will geue it you Secondly the Examples of saints teach the same who in theyr afflictiōs had recourse vnto God were saued Whereupon Dauid said Our father 's hoped in thee Psal 22.5 they trusted in thee and thou diddest deliuer them They called vppon thee and were holpen they put their trust in thee and were not confounded A. There are diuers such Testimonies of Scripture which commēd vnto vs the profit of prayers 2. Saying There was in a certain City a certayne Iudge which feared not God neyther regarded man A certayne Iudge C. Thoughe the simillitude which our sauiour Christ vseth here be hard in shewe yet notwtstanding it is apte for the purpose teaching that his Disciples doe alwayes importunately intreate the Father vntill at the length they doe wreste that from him which otherwise he woulde not willyngly geeue not that God being ouercome with our prayer is agaynst his will moued to mercy but because he doth not shewby and by in
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
Moises saith that he was mighty in words deedes And in this place it is doubtfull whether Chryst be called mighty in worke for his myracles as if he had sayd that he was endued with powers deuine which might proue that he was seÌ„t froÌ„ heueÌ„ or whether this was more large as if he had said that he excelled as well in the gift of teaching as in holynesse of life and other excellent gyftes And this latter sence doth best agree Neither is this addition superfluous Before God all the People whych sheweth that Chrysts excellencye was so manifest in the sight of all men that it was without all couler and vayne ostentation And hereeby may bee gathered a short definition of a true prophet which is such a one as ioyneth the vertue power of his workes to his words which wil not seke only to excel in the sight of men but also before GOD to walke sincerely with an vpright heart 21. But we trusted that it had ben hee which should haue redemed Israel as touching all these things to day is eueÌ„ the third day C. It shal euideÌ„tlly appeare by the text that they had not forsâ—ken the hope which they had conceyued coÌ„cerning Chryst though at the first sighte the woordes may seeme to importe the same But because the reporte of the commendation of Chryste contained in the 20. verse might haue discouraged a man hauing no tast of the Gosple Cleophas setteth against this offence the hope of the resurrection And although hereafter he shew himselfe fearefull and wauering in the hope thereof yet notwithstanding he dylligently gathereth all the helps hee can to support the same For it is likely that hee noted the thyrde Day to no other ende but because the Lord had promised vnto him that he would rise againe the thyrd day Also whereas after that he sheweth that the body was not fouÌ„d of the women and that they saw a vision of Angels and that the Women had spoken concerning the empty Sepulcher is referred to this ende that Chryste was risen Thus the Godly man hanging betwene faith Feare helpeth his faith and fighteth agaynst feare so much as he is able 22. Yea and certaine women also of our Companye made vs astonyed whych came Early vnto the Sepulcher Made vs astonyed R. Is this iuste cause of astonishment They ought rather to haue geeuen thankes vnto the Lord because those women knew these thinges Hereby we see how slowe wee are to beleue God whether he declare his will by wordes or by deedes Chryst had oftentimes spoken of hys Resurrection here signes are shewed and yet notwythstanding they doe not beleue Therefore it commeth of the singuler goodnes of God wheÌ„ our herts are opened to receiue his worde Hee may speeke a hundred times but hee shall finde no faith in vs vntil he himselfe worke the same in vs. 25. And he sayd vnto them O fooles and slowe of hearte to beleeue all that the Prophets haue spoken This reprehention seemeth to sharp for the infirmity of man But he which wayeth all circumstances shall easely vnderstaÌ„d that the disciples were not wtout cause so sharpely reprehended of our Sauiour Chryst vpon whom hee had ill bestowed so longe time his Labour which was almost without profite For we muste noate that the same which is spoken heere is not onely restrayned to these two but also a common faulte is set before them whych the rest of their fellowes might heere anon at theyr mouthes Chryste had so oftentimes tould them before of hys death so oftentimes also he had spokeÌ„ of a new and spyrituall life had confirmed his Doctrine by the sayings of the Prophets and yet notwithstaÌ„ding his words were spoken as it were to deafe men or rather to stockes and stones and being astonished wyth the feare of Death they wauer wyth the wynde Therefore he doth iustly attribute this wauering to folishnesse and maketh slouth and negligeÌ„ce the cause thereof because they were not more ready to beleue And he doth not only cast in their teeth that they were to slow to learne of him he being so excellente a Scholemaister but also hee casteth in their teeth theyr small regard to that sayings of the Prophets Euen as if he had sayd that their dulnesse had no excuse because the same could not staÌ„d but by them seeing both the Doctrin of the Prophets was so playne manyfest of it selfe and also so notably set forth vnto them Euen at this Day the greater parte of men beare the same blame of folly because they are vnapte to be taught But some man may demauÌ„d whether this O Fooles and slow of heart bee not a rayling sentence Question Whether also Chryst himselfe taught not saying Who soeuer sayth vnto his Brother thou foole shal be in daunger of Hell fire How commeth it to passe then that he obserueth not his owne doctrine I answere that Chryst both taught well and also did well Hee taught that it is a certaine kynde of murther to reproch our brother with words with priuat rashnesse and carnall affection to geue vnto our neighbour the name of foole But that which he spake in this place is not rayling or reproch but dutye it is not carnall affection but Spirituall Zeale it is not pryuate rashnes but publique Authority For in that hee calleth his Disciples fooles and slowe of heart to beleue it is a parte of that Sermon which being reuealed from heauen and confirmed with an innumerable sorte of myracles bryngeth Saluation vnto vs. For that holy sermon which of all other is most necessary for vs to Saluation consisteth of two parts The first part is a rehersal of the ten Commaundements The second is the Gospell of Chryste By the first we know that we are fooles dull abiecte curssed and dampned seeyng we doe none of these workes perfectly which the law of God commaundeth Therefore when Chryste blameth reprehendeth these his two Disciples he taketh vpon him the office of the law and sheweth vnto them their sinne and vnbeliefe that by this way hee myght bryng them to the knowledge of them selues that so they might the more coÌ„ueniently know Chryst their saluation R. If so bee Chryst had not sought theyr profite this sentence had bene a reproch But seeing such reprehensioÌ„s as this is proceeded of Charitie we must not counte them reproches neyther must we iudge by the words but by the affection C. Therefore let vs note that Chryst seeing his Disciples to be to negligent slouthful to make them more dilligent beginneth wyth reprehension So also muste they bee delte withall whom we knowe to bee neglygent or stubborne Yet notwythstanding the same must bee don wythout bytternesse For we must haue coÌ„passion vppon them which had rather beare a heauy yoake then obey the word of God 26. Ought not Chryst to haue suffered these thinges and to enter into his Glory C. There is no doubt but that the lord
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