equall Wherefore hee looketh onely vnto those thinges that be belowe Therefore the more lowe and abiect that thou arte the more earnestly doe the Eyes of the Lorde beholde thee As testefieth the Scripture specially the Psalmes as where it is sayd Who is like vnto the Lorde our God that hath his dwellinge so hyghe Psal 113.7 Psal 138.6 Who abaseth hym selfe to beholde thinges in the Heauen and in the Earth Hee rayseth the needy out of the dust and lyfteth vppe the poore out of the Dunghill Also The Lorde is highe yet hee beholdeth the lowly but the proude hee knoweth a farre of Wherfore he can abide neither knowledge nor power nor any other thing for the which a man is proude or conceyueth any truste For hee hateth all pride For loe now from hencforth C. By these wordes she geeueth vs to vnderstand that this benefite of God shal be remembred for euer Wherefore if it were so notable that all men ought to talke of the same it became not Mary her selfe vpon whom it was bestowed to be silent And note that the Virgin Mary doth ground nothing vpon her owne blessednesse but acknowledgeth all that shee hath receiued to proceede from the grace of God I shall sayth shee be counted blessed throughout all generations Came this blessednes by her owne vertue or because she sought this praise Nay she rather imputeth the same only to the worke of God saying 49. Because hee that is mighty hath magnified me holy is his name C. Here shee playnely acknowledgeth God to be the author of her blessednes As if shee should say I am called blessed not that I haue obtayned blessednesse by my owne vertue but because God which is mighty hath wrought a wonderfull and straūge worke in mee a silly maide They shall so call me blessed that they shall know the same to be the worke of the Lord and not myne And in very deede they do truly preach Mary to be blessed which do acknowledg Christe to be the author of all felicity whom we haue receiued a perfect man through her And hereby wee see how farre the vayne Papistes differ from the Virgin Mary The Virgin MARY superstitiously honoured of the Papistes who rashly setting her forth with their vayne Immaginations do almost make no account of all those graces which shee hath receyued from God They heape vpon her mighty nay rather proude tytells callinge her the Queene of Heauen the Sea starre the way of saluation the gate of lyfe yea Life it selfe sweetenesse hope and saluation Yea Sathan hath brought them to such impudency and madnesse that they haue made her Ruler ouer Christe For this is their continuall songe Roga Patrem inb◠Natum that is pray the Father commaunde thy Sonne Seeinge none of these things proceeded from the Lord the holy Virgin in one worde confoundeth them all when shee placeth her whole glory vpon the benefits of God For if shee be to be remembred for this cause only namely for the God hath magnified her there is no place left for fayned tytells which come from men Moreouer wee can doe her no greater dishoner than to take from the sonne of God that which belongeth vnto him to adorne and magnifie her with that which is taken from him Nowe let the Papists goe and cry that we are iniurious vnto the mother of Chryste because wee reiectinge the lyes of men onely set forth the benefites of God in her But we geue vnto her that which is most honorable and these false worshippers spoyle her of the same For we willingly imbrace her as our schoole-maistresse and obay her Doctine and Commaundements Verely that which shee speaketh is not obscure the which not regarded but contemned the Papistes so much as lyeth in them doe discredite her sayinges But let vs remember that a common Rule is heere prescribed in praysinge both of Aungells and also of men that the Grace of God may bee magnified in them Euen as also nothinge is praise worthy which cometh not from the same When she sayth GOD which is mighty hath magnified mee Shee geeueth vs to vnderstand that God had no helpe from any other Gods povver hath the preheminence that his Power alone mighte haue the preheminence And holy is his name C. This is the second part of the songe in the which by generall Sentences the holy Virgin commendeth the Power of God his Iudgementes and mercy For this is a full sentence and not ioyned to that which wente before Mary had exalted the grace of God of the which shee had experience in her selfe Hereuppon takeinge occasion Shee proclaymeth his name to bee holy and his mercy extended through all generations R. And the name of God is taken for his power oftentimes for God him selfe as hee manifesteth him selfe vnto vs. Reade the 6. Chapter of Mathew the 9. verse That also is properly called holy which is seperated from the prophane and common vse of thinges And that which is seuered is kepte in secret Whereupon that which is holy is also called hidden GOD therefore is called holy because his workes are hidden farre from humane reason and are so wonderfull that mans wisedome cannot comprehend them For God worketh glory by ignominy Ioy by sorrow happines by misery and life by death Than the which manner of working what can bee sayd to be more wonderfull And this wonderful maner of workinge was also declared in Mary Moreouer the name of God is called holy because it deserueth the chiefest reuerence So that so often as mencion of GOD is made wee must therewithall remember his reuerent Maiesty 50. And hys mercy is on them that feare him from Generation to Generation And his mercy is on them that feare him A. This sentence is taken out of the couenante of God C. Where it is sayd I will bee thy God Gen. 17.7 the God of thy Seede for euer Agayne Shewinge mercy vnto thousandes of them that loue mee Also Exo. 20.6 I am God shewing mercy vpon a thousand Generations Moreouer Deut 7.9 Hee hath alway remembred his Couenaunt Psal 105. ◠and promise that hee made to a thousand Generations By which woordes the Lord doth not only testefie that he will be like himselfe but doth also expresse his continuall fauoure which he beareth towarde those that are his that after their Death hee may Loue their sonnes their posterity foreuermore Wyth this continuall Loue God loued the posterity of Abraham because hee hauinge once receiued the Father Abraham into his grace and fauoure made an euerlastinge couenante with him But because not all which came of Abraham after the fleshe are the true Sonnes of Abraham Mary restraineth the effecte of the promise to the true worshishippers of God saying On them that feare him A. That the wicked might not be proude by the pretence of the name this is spoken for they are puffed vp with vayne security Rom. 2.17 as sayth
I will be killed Too day too morow is an Hebrew phrase signifying a short time C. By these wordes Christe meaneth that hee will shortly dye and that hee cannot bee driuen from his Office by any feare of death towards that which he came willingly with holde courage And withal he noteth the cruel ingratitude of the Iewes who although he had bestowed so many benefits vppon them yet neuer the lesse hated and persecuted him and in the end wēt about to deliuer him vnto Death 33. Neuerthelesse I muste walke to Day and to morrow and the day following for it cannot bee that a Prophet perish any where saue at Hierusalem Neuerthelesse I must walke to day A. This agreeth with that which he spake also at another time saying Yet am I a litle while with you Iohn 7.33 Iohn 9.4 and then goe I vnto him that sente mee And againe I must worke the works of him that sent me while it is day For it cannot be that a Prophet perish C. He affyrmeth that it is a vaine feare which was obiected vnto him by his false and counterfeit frēds because there is no perill of Death in any other place then at Hierusalē By which wordes hee doth sharpelye prycke the Pharisies As if he shoulde say Do ye admonish me to beware of Herod whom I know shal be my executioners Howbeit the exprobratiō extendeth it selfe farther For he doth not say that Destruction was prepared for him alone at Hierusalem but that the same was long before as a dē of theues where almost al the prophets were slaine It is true that many wer slaine in other places and specially at that time when the cruell tyranny of wicked Iezabell raged againste them 3. Ki. 19.10 but because at no time the Prophetes were handled worse in no other place Chryst doth iustly yelde this reproche vnto the wicked Citizens of that holy City It came to passe that the prophets were very much slaine there because seeing the whole impiety of the land came from thence the same was also the field in that which God exercised his Prophets For we know that the more the lighte of doctrine did shyne which vrged the wicked very sore the more mad they were Hee geueth a straunge title to Hierusalem in callinge the same the butchery of the Prophets the which was otherwise a place chosen of God to bee the resting place of his law and heauēly wisdome C. but it was polluted with the ordinary slaughter of the Prophets Whereby it appeareth how wilful the ingratitude of the Worlde is to withstand wholsome Doctryne But wee haue here in this place of Luke three things to be considered The firste is that after the ensample of Christ that we must deale with our enemies onely by well doing who euell notwithstanding if they be Reprobates wee shall not ouercome with our well doinge Secondly that it is appoynted to euery one where and when hee shall dye Wherefore wee must with bouldnesse and dilligence goe forward with the businesse of the Lord. We cannot pearish though wee dye the which notwithstandinge shall then and there happen when and where it shal be best for vs. Lastly that Christ and his professors must bee slayne in such places as are most holy most renowmed and most famous for Religion and so of the chiefest first places they are made worste and last Let no man therefore depende vpon the glorious shew of the place or parsons or measure the truth thereby In the whole Worlde there was no place more holy that the City of Hierusalem there was the temple there was the sanctuary of dyuine worship there the Lord had promised his special presence in this he would specially be worshypped to this hee had geuen Prophets wyse men and Scribes and yet notwithstanding of the first it became last in somuch that from the first beginninge of the Worlde there was neuer none lyke it in wickednesse and cruelty so that the same was worthy to suffer vengeance for all the Iuste bloude that was shed from the foundation of the World bycause beside the chiefe Prophets of the Lord they slue most cruelly also Christe him selfe his holy Apostels ¶ Let them goe therefore which liste to pearishe and follow the holinesse of ROME or of any other place which is famous among men Let vs follow that Hierusalem which is aboue For wee shall finde nothinge sounde in the worlde where the first shal be last and the last first 34. O Hierusalem Hierusalē which killest Prophets and stonest them that are sent vnto thee how often woulde I haue gathered thy Chyldren together as a henne doth gather her younge vnder her wings and yee woulde not C. Although this exclamation seemeth to come as though Christe taking occasion inueighed then agaynst Hierusalem yet notwtstanding it is more probable that bycause Luke had sayd before that Hierusalem was imbrued longe agoe with the bloude of the Prophets by and by according to his maner hee addeth a sentence which agreed with the same speache For wee see before that he vseth often times to gather together the sayinges of Christe vttered at diuers tymes How often would I haue gathered thy R. Not onely at that tyme when hee tooke vpon him our humaine Nature and preached the Gospell in Iudea hee called the Iewes to repentance leaste they should pearish but only hee did the same longe before by his Prophets For Christe is then sayd to Clucke as a Henne and to gather Chickens together vnder his Wynges when hee reuealeth his worde vnto men and calleth them to Repentance And yee would not A. Heere the ingratitude of the Iewes is condemned who despysed the gentle admonitions of God For the which matter for that which followeth to the ende of the Chapter reade our Annotacions vpon the 23. Chapter of Mathew beginning at the verse 37. ⧠THE XIIII CAP. 1. ANd it came to passe that he went into the house of one of the chiefe Pharyses to eate Breade on the Sabbaoth day and they watched him And it came to passe that hee went C. This hystory contayneth nothinge els but a myracle wrought by Christ by the same to correcte the superstitious obseruation of the Sabbaoth For his purpose was not simply to abrogate the Sabbaoth but only to shew that neither the works of God nor the duties of loue can violate the holy rest commaunded in the law Of one of the chiefe Pharyses C. Wee haue here an example of the wonderfull loue and humanity of Christe who entereth into the Pharises house to eate with him and that to this ende that he might winne him vnto himselfe For this ought to bee the ende of our conuersation with the aduersaries of the truth that wee seeke to wynne them vnto God And they watched him R. We see here the sundry dispositions and wills of these guestes Christe taketh all occasion to blesse and to doe good but the Pharises take al occasion to cursse and
not haue prayed at all except they had had some hope Euen so the Children of God are wonte to bee mooued and to tremble throughly when they are seriously tempted and yet notwithstandinge their fayth and truste in the Lorde doth not quayle as wee may often times perceiue in the Psalmes of Dauid And therefore alwayes in time they feele the presence of the Lord. Maister carest thou not that vve pearishe C. They seeme not here to pray simplely but to chyde with their Maister The Euangelist Luke hath Maister Maister wee pearishe Which words haue a confused feare as it might seme Reade the 25. of the 8. of Math. 39. And hee arose and rebuked the Wynde and sayd vnto the Sea peace and be still and the Wynde ceassed and there followed a great calme And hee arose and rebuked the vvinde B. What doth the Lorde heere Hee would haue his to bee tempted not to pearish And rebuked the vvinde The Euangelist Luke addeth And the tempest of Water What is ment by rebuking the Winde our Euangelist declareth in these words Peace bestill Reade the 26. verse of the 8. Chapter of Math. And the vvinde ceassed Luke hath And they ceassed and there was made a great calme So that wee see consolation is coÌ„monly measured by the measure of affliction Herevpon the Prophet Dauid sayth In the multitude of the sorrowes that I had in my heart â—salm 94. thy comfortes haue refreshed my Soule And the Apostell Paule As the afflictions of Christe abounde in vs â— Cor. 1. euen so by Christ our consolation doth abounde 40. And he sayd vnto them why are yee fearefull how is it that yee haue no fayth Mathewe hath Why are yee afrayde O yee of litle fayth A. How cometh it to passe that yee dispayre of safegarde I being with you B. Luke hath Where is your fayth The Children of God are tempted to this ende that they may that better know themselues and God also that they feelinge their owne infirmity and the great goodnesse of God may forsake themselues and flee vnto him onely in time of neede 41. And they feared exceedingly sayde one to an other Who is this For both Wynde and Sea obey him And they feared exceedingly B Luke hath And they being afrayd merueiled and sayd among themselues who is this that Wynde and water obay him Our Euangelist hath For both wynde and Sea obay him Here let vs note the great effect of true miracles for alwayes by them the power of God and Christe is set forth that the godly may see how safely they may commit them selues vnto him which hath power of all thinges and wyth how great feare and reuerence they ought to worship of God Reade the 27. verse of the 8. of Math. FINIS Chapter the fifth 1. ANd they came ouer to the other side of the Sea into the Countrey of the Gadarenites And they came ouer to the other side of the Sea BV. That which the Apostell Iohn doth shew by the holy Sermons of the Lord the other three Euangelists doe demonstrate and set forth by the wonderfull and most effectuall workes of Christe that Christe is the lorde of all things to whom the Worlde the Diuell sinne diseases calamities lyfe death are subiect and that the rule of those thinges is gieuen of Christe the deliuerer by fayth to all those that imbrace the Gospel The Hystory following teacheth that Christ is the Conquerer of Sathan whose force cruelty is declared by many wayes to this end that the strength power of him that ouercommeth him myght the more appeare Into the Countrey of the Gadarenites B. Mathew in his eight Chapter sayth that he came into the Countrey of the Gergesites For so that Region or Countrey lying on the other side of Genesar Luke 8. and ouer against Galile as Luke maketh mencion was called of the City Gadara of which Iosephus maketh much mencion In that Country as Hierom sayth there was a City called Gergessa to the boundes whereof the Lord peradueÌ„ture arriued by this passage and that therefore it is written of Math. that the Lord cam into the CouÌ„trey of the Gergesites Therefore when he came out of the Ship to lande as Mark Luke make mencion straight way there met him 2. possessed of Diuells Our Euangelist Marke Luke make meÌ„cion only of one because they mighte as well describe and set forth the power of Christe in one as in two For they tooke not in hand to write the hystory of those whom the Lord healed but of the Lorde hymselfe which did heale that his power and not the number of those that were holpen by him might be knowne Reade the 28. verse of the eight of Mathew 2. And when he was come out of the ship immediatly there met him froÌ„ amonge the townes a man possessed of an vncleane spirite B. Luke addeth Out of the City As touching this verse and the 3. 4.5 6. and 7. Reade our exposition of the eight Chapter of Math. 8 For he sayd vnto him Come out of the man thou foule spirite This is the cause why the Diuell sayde he was tormented For there is no greater torment to the Diuell than to haue those taken from him whom hee thought to be his owne Furthermore the Kingdome of Chryst is a torment vnto him than the which nothing is more agaynst him They are not yet so tormented as they shal be tormented after the comming of Chryst but they are tormented now by them selues The neerer the Kingdome of Chryste approcheth the more they burne To be shorte as Peter teacheth that the Soules of the Godly were delyuered by the comminge of Christe euen so the Diuell and all the wicked shall haue the greater payne because hee is shewed vnto them to their dispayre 9. And he asked hym What is thy name And he aunswered and sayde vnto him My name is Legion For wee are many C. Hee asketh what the Diuells name is not that the Diuel hath names but because he would shewe the power of the Diuell My name is Legion Heere the certayne number is put for the vncertayne by the which he declareth that he is of a great number Whereby wee gather that to bee a vayne Opynion by which many men thinke that euery one hath two angels appoynted him the one good the other euell the which error came from the Gentiles who so thought of good and euell Angells But why one Legion possessed one man it is not our part to enquyre except hee therefore call him selfe a Legion because hee hath more power in one than in another as when God hath more care for one then for another he geueth the greater company of Angells not that hee lacketh so great a number but so hee declareth the aboundaunce of his grace R. Seeinge therefore hee nameth himselfe a Legion he declareth that he goeth about this one thing namely that he might doe much hurt and also that he is of the
olde time commaunded the Booke of the Law to be sprynkeled with the Bloud of the Sacrifice 73 According to the othe vvhych hee sware vnto our Father Abraham that hee would gieue vs. According to the othe C. Hee maketh mention of the oth to the ende hee mighte the better expresse how firme stable hys truth is For so GOD beareth with vs that hee vouchsafeth by his name to beare vp our infirmity VVherefore if bare promyses are not sufficient for vs let vs call to mynd this confyrmation the which if it put vs not oute of all doubte wee are to vnthankefull vnto GOD and iniurious vnto his holy name A. This is euen that same which the Apostle wryteth saying Heb. 17. â— wherin God vvilling very abundauntly to shewe vnto the Heyres of promise the Stablenes of hys Counsayle confirmed it by an oath Which he sware vnto our Father Abraham R. Hereby wee see how true and iuste God is in keeping his promises For he doth not onely obserue those promises which hee made by the Prophets but hee also obserueth those CouenauÌ„ts which he made the Patriarkes specially with AbrahaÌ„ Dauid the whych also hee hath confyrmed with an oathe For this is the Testament or Couenaunte which God made with Abraham and hys Seede I wil blesse them that blesse thee and I wil curse them that cursse thee And agayne Gen. 12. â— Gen. 22.7 Thy Seede shall possesse the Gate of his Enemies and in thy Seede shal all the NatioÌ„s of the Earth he blessed And this Couenaunte he confirmed with an othe saying By my selfe I haue sworne I will blesse thee and Multiply thy seede And concerning Dauid it is written I haue made a CouenauÌ„t with my chosen I haue sworn to Dauid my Seruaunte Thy Seede wyll I stablish for euer and set vp thy Throane from one Generation to an other Agayne Psal 89.4 I haue founde Dauyd my Seruaunt vers 21. â—â— 29. with my holy oyle haue I annoynted him I wyll destroye hys Foes before his Face and plague them that hate him My mercy will I keepe for hym for euermore and my couenaunte shall stande fast with him His seede also will I make to endure for euer and his Throane as the Dayes of Heauen These promyses made to Abraham and Dauid concerning Victorye ouer theyr Enemies concernyng Security and Tranquillitie of Lyfe and the perpetuitie of a most happy kingdom seme no tende vnto Externall Blessings only as though they were to bee fulfilled onely in thys VVorlde But by thys verse of Zacharias which is as it wer a paraphrasis of the promises of god which were made vnto Abraham and Dauid we may plainely vnderstand that those promises dyd specially tende vnto spyrituall blessinges For hee expoundeth it that these thynges are to bee vnderstode of those Ennemyes which were ouercome by Chryst Iesus and of that Tranquillity and felicity of Lyfe which is purchased for vs by Chryste For Chryste dyd not conquere eyther the Aegyptians or the Babylonians â—ph 6.12 or the Romaynes by the Externall preparation of warre but hee ouercame those Enemies and deliuered his People from all those thinges of the which Paule speaketh Amongest whome Sathan is the chyefe secondly Sinne into the which SathaÌ„ by suggestion cast Adam Laste of all Deathe and hell Furthermore Chryst restored hys People not to that Security by which they mighte worship accordyng to the Leuitticall Lawe in Hyerusalem the which worship was onely ciuile and a Schoolemayster vnto Chryst but hee forgaue them theyr Sinnes for the which remission the conscience is made so quiet throughe Fayth that now it neyther feareth Sathan nor Synne nor Death nor hel 74. That without feare we being delyuered from the hands of our Enemies myght serue him That without feare BV. This includeth in it selfe that wee are assured of the Blessynges of this Lyfe and also of the VVorlde to come For a Chrystian man is secure and certaine of forgieuenes of hys Sins although as yet he feele them For he is out of al doubt that Deathe hath no Power in hym that Sathan doth not ouercome in him and that the VVorlde can not preuaile in him Notwythstanding vnderstande not thys to bee so spoken as though a Chrystian should haue no feeling at all of Sinne but rather that he is greatly disquyeted and as it were Tormented when Synnes do grieue and that the Image of Deathe dothe terrifye hym in so much that hee being pressed wyth the reproache and shame of the VVorlde standeth naked hath none in the whole Earth of whome he may seeke helpe but God alone Sathan and Sinne are felte but they brynge nothing to passe they ouer come not For the hearte is safe quyet in God Of thys feare the Apostle Paule wryteth thus Yee haue not receyued the Spyrite of Bondage to feare any more Rom. 8 1â— but ye haue receyued the Spyrit of Adoption whereby we cry Abba Father The same Spyrite beareth witnesse to our Spyrites that wee are the Sons of GOD Also 1. Ioh. 4.18 Feare is not in Loue but perfecte Loue casteth out Feare because feare hath painefulnes for he which feareth is not perfect in loue C. Therefore the meanynge of Zacharyas is Feare is coÌ„trary to Faith that GOD can not bee VVorshyped but wyth Peaceable and quyet Myndes For they which are oute of Quyet whych reason and contende wyth them selues whether they haue hym Fauourable vnto them yea or no whether hee accepteth theyr Obedyence or reiecteth the same To bee shorte whych are tossed carryed betweene Hope and Feare do take greate paynes in VVorshypping GOD but yet they doe neuer Syncereâ—y and wyth they re whoale Hearte submyt them selues vnto him For feare and trembling maketh them to abhorre him in such wyse that if it were possible they would haue his deuine Maiesty cleane taken away Psa 130.4 VVe know that no Sacrifice is acceptable vnto God but that which commeth froÌ„ a good will willing mynd Wherefore that men may truly worship God it is necessary that theyr consciences be freed from feare Euen as Dauid also speaketh Mercy is with thee that thou mayest be feared RoÌ„ 14.23 For God wheÌ„ he hath geuen peace vnto men louingly calleth them vnto him and maketh them to come willingly and wyth an earnest desire to worship him HereuppoÌ„ the Apostle Paule sayth that whatsoeuer is not of fayth is sinne But seeing God reconcyleth men vnto hym in Chryst seeing by his Defence he preserueth them that they might be wythout all feare seeing he hath put theyr Saluation into his hand and Custody Zacharias doth iustly say that wee are delyuered froÌ„ fear by his grace Therefore the Prophetes doe make this proper vnto his Kingdome that men might voyd of feare imbrace peace and inioy peaceable blysse That vve being deliuered from the hands of our Enemies A. To these wordes appertayned the promises noated in the verse going before Myght serue
them Camels laden with Golde but it is rather likely that theyr Offering was some small present which they brought with them onely for honors sake And the law dyd not commaunde that they being poore should spende theyr Substance vppon a Sacrifice but making a difference betwene the poore and the rich in offering theyr Sacrifices it eased them of coste Wherefore there shall no inconuenience follow if we say that Ioseph and Mary gaue so much as theyr Ability woulde beare although they had some money left in stoare to beare the Costes and Charges of theyr Iourney and to buy them fode A. Moreouer these Sacrifices signified that true and onely propitiatory Sacrifice which is the Death of our Lord Iesus Chryst Last of all Luke doth not so often times repeate in vaine that Ioseph Mary did that which was prescrybed vnto them in the law of the Lord. For in these Words we are taught to deuise nothing after our own fantasye in the VVorship of the Lorde but to follow obediently that which hee hath prescribed in his holy word 25. And beholde there was a Man at Hierusalem whose name was Symeon And this man was iust godly looking for the consolation of Israell and the holy Ghost was on him And behold there was a man S. Luke commeth nearer to the principall Offices of Chryst whych concerned the illumination of the GeÌ„tiles and the gloryfying of the Israelites This word Behould is a word of attention by which Luke seeketh to make the hearers geue diligeÌ„t heede to heare the wonderfull euente of all things in the person of that olde Man Symeon who alone amonge so great a people as Israell was and in so great Impiety knew Chryst to be the Sauiour and promised Messias C. For this story is set downe that we might know that althoughe thys whole People almoste had profaned them selues with the wicked contempt of God yet notwithstanding there remayned a few which worshipped God of whome Chryst was knowen eueÌ„ froÌ„ his first Infancy These were the Reliques whych Paule sayth were saued according to the free Election of GOD. And in thys small Number the Church of GOD was encluded Rom. 11.5 although the hie priests and Scrybes boasted of the Tytle of the Church The Euangelist maketh meÌ„tion of two only which acknowledged Chryst at Hierusalem when hee was brought into the Temple namely Simeon and Anna And first of all wee must speake of Simeon Concerning his state and condition we read not of it may be that hee was one of the common sort of People and of no fame R. Therefore the Proceedynges of Chryst are agreeing with his Beginnings For as Chryst was born in misery and in pouerty so he is onely acknowledged of poore and abiect men For he is not visited of Kings but of Sheepeheardes he is not worshypped of the Pharisies but of the Magi who although they were men of great calling in theyr owne Countrey yet notwithstandyng they were contempned and despysed among the Iewes To these base beginninges agreeth that also which the Euangelyste now describeth For as yet the Pryests knew not the Chylde offered in the Temple as yet the hyghe Pryestes salute him not as yet the Kynges honour him not but a certayne olde man whose name was Symeon a Citizen of Hierusalem being Famouse neyther for his Ryches Dignitie nor Offyce commeth to salute and embrace the Child who peraduenture seemed in the sight of meÌ„ to be out of hys VVitts But what maner of man so euer hee seemed to be in the Iudgment of men the Scripture highly commendeth him For it saith And this man was iust and Godly C. Luke commendeth him for his Righteousnes and piety to the which he addeth also the gift of Prophesie Piety and righteousnesse are referred vnto the two tables of the Law therefore in these two partes consisteth the integritie of lyfe The same also Luke testefied of Zacharias and Elyzabeth Looking for the consolation C. It was a Testimony of pietie that hee looked for the Consolation of Israell For God is not truly VVorshipped without the trust of saluation which both dependeth vpon the Fayth of his promises and also especially vpoÌ„ that restoring promised by Chryst Now seeing such wayting for Chryst is commended in Symeon for a rare Vertue wee may thereby gather that at that time there were a fewe whych had the hope of Redemption in theyr hearts Euery man had in his mouth the Messias and the happy estate vnder the Raigne of Dauid but no Man in the meane time patiently bare the present myseries vppon hope that the Redemption of the Churche was at hand Luke 23. â—0 Therefore Symeon is praysed as for his greate Vertue that hee looked for the Consolation of Israel For the whych cause also wee reade that Ioseph of Aramathea was commeÌ„ded for that Kingdome of God which the same Ioseph looked for was that consolation of Israell which Simeon waited for as we haue noted vpon Mat. Math. â—â—7 C. And as in this the piety of Symeon appeared that hee comforted himselfe vppon hope of the promysed Saluation Euen so at this Day whosoeuer will shew themselues to bee the Sonnes of GOD must continuallie desire the promised redemption And we must also noate in this worde Consolation that without Chryste there is mere Desolation that is to say Dispayre And the holy Ghost was vpon him C. Luke speaketh not of the Spirite of Adoption which belongeth to all the Chyldren of God thoughe not alike but of a speciall maner of Prophesie which more plainely appereth in the verse following where it is said that he receiued an answer of the holie Ghost and that being led by the same spyrit he came into the Temple Therefore thoughe Symeon excelled not in temporall Dignity and promotion Yet notwithstanding he was adorned with excellent Gyftes as wyth Godlines Innocensie of Lyfe Fayth and Prophesying A. And there is no doubt but that hee greatly desiered to see the Redeemer for it followeth 26 And a Reuelation was geuen hym of the holy ghost not to se death before he had sene the Lords Christ E. The like Reuelation was made to Ioseph as you may Read in the 20. Ma. 1. â—â— verse of the first Chapter of Mathew Also concerning the Magi it is sayde And they were warned of God in a Dreame Not to see Death A. To see Death accordinge to the Hebrevve Phrase signifieth to die R. Behoulde beere what an excellent gifte was geuen vnto Symeon beyonde all the Patriarkes and Prophets For Chryst was promised to the Patriarkes and his comming was reuealed vnto the Prophetes Yet notwithstanding it was promised vnto none of them that they shoulde see Chryst in this VVorld with their corporall Eyes although they greatelie desiered the same But both happened to Symeon Blessed are your Eyes sayth Chryst because they see and your Eares because they heare For verely I say vnto you â—3 17 many Prophetes and righteous men haue
and any thing from the same that as he grew in body so also for our sake he woulde profite in mynd And verely seeing the Apostle teacheth in the forenamed place that he was like vnto vs in all thyngs sinne onely excepted no doubt he comprehendeth this also that his Soule was subiect to ignoraunce This onely difference is betweene vs and him that he of his owne accord and will tooke vppon him those infirmities which we haue of necessity Iohn 1.16 Therefore Chryste accordinge to his Age in respecte of his humane nature encreased in the free gifts of the Spyrite that of his fulnes hee myght power vnto vs because we draw Grace from his Grace Some being more fearefull heere then they neede doe restrayne these woordes to the externall shew and doe expounde it that Chryst semed to profite as though in very deede he had no new vnderstāding But the words haue an other meaning and this error is yet more plainely confuted when Luke a little after addeth saying And Iesus increased in wisedome and stature in fauour with God and men For it is not lawfull to imagine that the vnderstanding lay hid in Chryste which appeared before God in contynuance of time And there is no doubt but that the purpose of God was plainly to shew howe truely and perfectelye Chryst when hee tooke vppon him our flesh imbraced all the parts of brotherly Coniunction with men And yet we do not after this sort make of him two For although there bee one Person of God and man yet notwithstandynge it doth not follow that whatsoeuer is proper to the Diuinity is geuen to the humane Nature but the Son of God dyd as it were hyde his Deuine power in secrete in the woorke of our Saluation Also that which Irenaeus sayth The Son of God suffered his diuinity lying still ought to be vnderstode not onely of Corporall Death but also of that vnspeakeable sorrow of the mynd whych caused him thus to complayne and say My God My God Ma. 27 4◠why hast thou forsaken me To be short excepte it be lawfull to deny that Chryst was made very man we ought not to be ashamed to confesse that he willingly toke vpon him those thynges which could not be separated from humane nature And it is fondely obiected that ignoraunce being a Punishment for Sinne doth not agree with Chryst For then we should say the lyke of Death But rather the Scripture teacheth that he discharged the Office of a mediator because he toke frō vs vpon him selfe what punishmēt soeuer we had deserued Moreouer they do to grosly ignorantly make ignorāce the punishment of sinne For we may not think that Adam when he was soūd perfect knew al things neither do the Angels when they are ignoraunte sustaine the punishment of sin B. Therefore Chryst was very man lyued alway very man but the spirite of God alway so reuealing himself in him that withal he appeared to be more then a man specially to them to whome it is geuen to know deuine things C. Moreouer when Luke sayth that Chryst was strengthned in spyrit and fylled wyth wisedome he geueth vs to vnderstand that whatsoeuer Wisedome there is in men and doth daily increase in them doth spring frō that generall Wel. Namely from the Spirite of God 41. Novv his Parents vvent to Hierusalē euery yere at the Feast of the Pasouer Novv his Parents vvent to Hierusalem C. Hee calleth Ioseph and Mary his parents because they were so counted The name of father is geuen to Ioseph for honors sake because it became him to haue a care for him Here the pietye of Ioseph and Mary is commended because they diligently exercised thēselues in the external worshippe of God Neither did they take vpon them this yerely iourney without cause but by the cōmaundement of God For wheras God commaundeth the males onely to presēt thēselues before him he doth not altogether exclude Womankind but doth spare and fauour them according to their sexe Exo. 34.23 Deu. 16.1 And by this Marke we may discern pure religion frō wicked superstitions in that the same kepeth it self vnder the obedience of God and the prescript of his law but as for superstitions they are after euery ones fantasie without the word of GOD Therefore Mary of her owne accorde did accompany her husbād euery yere to the temple of God At the Feast of the Pasouer C. There were three Feast Dayes but because they dwelte a farre of they coulde come but once onely Behould in what estimation they had the temple for the commaūdement of Gods sake and not for superstition For if wee consider what the state of Thynges was in the Church of Hierusalē there was no cause why Ioseph should goe thyther at any time Al thinges were swarued from the right institution the worshyp and seruice of the Temple was infected with many corruptions the priesthood was set to sale and doctrine was wrapt with many errors Yet notwithstanding because the ceremonies of the law stode in force still wyth the externall ryte of sacrificing it was necessary that the faithfull should testefy their Fayth with such exercises Therefore when the faithful came thither together they did nothynge but that whych was commaunded them of the Lord. For they presented themselues before the Arke of the testemony simply obaying the commaundement of the Lord wythout any superstition This ought to bee an example for vs to teache as that we oughte not to be easely moued if so bee we see many vices in the Church We ought rather to endeuour our selues to correct whatsoeuer is amis and yet neuertheles to retain the Fellowship which the Lord hath commaunded But when the testemony of the cōmuniō or fellowship is in any superstition we muste absent our selues from it as from an accursed congregatiō Christ said we know what we worship That is to say Wee haue testemony from God of those things which wee do Yee worship yee wot not what because their worshippe was not approued of God whose will is alway to be loked for 42. And vvhen he vvas tvvelue y res olde they ascended vp to Hierusalem after the custome of the Feast day A. Onely Luke maketh Declaration of of these things For Math. passeth straite frō the Infancy of Chryst to his Manifestatiō After the custome of the Feast day That is to say As they were wont so often as the Feaste of Passouer came For they did not traueyle for pleasure or for Curiocity Ie. 23.39 Deu. 16.8 but to worship to reuerence and to honor God 43. And vvhen they had fulfiled the dayes as they retourned home the Chyld Iesus aboade still in Hyerusalem and Ioseph hys Mother knevv not of it The Dayes S. That is to say the Day of Passouer and the other sixe dayes following which wer also kept holy The child Iesus abode still Not of Disobedience but to shew what his Office was whereunto he was sent of
This is a singular example of grace in that the Lorde preuenteth Zache and tarrieth not bis bidding but of his owne accorde biddeth himselfe to be his guest We know how odious and detestable the name of a Publicane was at that time the which Luke a little after expresseth Notable then was the humanity of the Sonn of God to come vnto him whome the common sorte of people did hate and that vnrequested But it is no maruel if he vouchsafe so to honour him whoÌ„ he had drawen vnto him before by the secrete motion of the holy Ghost bycause it was a more excellent gifte to dwell in his heart theÌ„ to enter into his house S. therfore he reiecteth not this Publicane but willingly without bidding he came home to his house who durst not presume to request him So in like maner hee is ready to receiue euery one of vs so that there be in vs a hearty repentaunce Furthermore we must note that Zache had not onely that which he desired but also a great deale more for he had Christ to be his guest whom he desired onely to see Euen so God giueth vnto vs oftentimes more then we desire or than we loke for Therfore let vs only offer our selues vnto him and he will giue vs much more than our heart can desire A. We haue many examples of this exceeding goodnes of God towardes men in the holy Scriptures which testifie that godly men haue receiued much more than either they desired or hoped for Phi. 2.13 6. And he came downe hastely receiued him ioyfully R. Here nowe Faith euidently bursteth forth and sheweth it selfe in Zache which was before but begunne in him Hee did not onely without delay speedely obay Chryst who called him out of the tree and also receyued him to his house with great ioy but also entertained him into his hart and minde with great Faith C. In that therefore he obayeth so redily and speedely comming down froÌ„ the tree receiued Chryst ioyfully wee may therein more euideÌ„tly behold the power and direction of the holy ghoste For although hee were not as yet endued with a pure Faith yet notwithstanding this Docillitie and Obedience was the beginning of Faith S. For it is manifest that this obedience came not from man specially froÌ„ a rich maÌ„ but â—rom the spirit of God 7. AND when they all saw it they murmured saying that he was gone in to tarry with a man that is a sinner C. The towne dwellers and peraduenture some of those that followed Chryste murmured because he wente in to tarry with a man of euill Fame and specially without bidding Euen so the Worlde neglectynge the Grace of God offered vnto it can not abyde that the same should bee offered elsewhere But let vs see what an vniuste and wicked murmurynge this was They thinke it absurde that Chryst should geue so much honor vnto a wicked man For this word Sinner in this place as in many other places also is not taken in the commoÌ„ sence but it signifieth a man of filthy and most wicked life Admit that Zache were such a one yet for all that they should haue considered Chryste chose him to be his hoste For whyle they murmure without the doares the Lord within setting forth the Glorye of his name doth refute theyr wicked cauill For the conuersion of Zache was a wonderfull worke of God neyther was there any cause why they should note Zache of Infamy He was a receiuer of Tribute a tolle-gatherer but to gather tolle or Tribute was of it selfe no Offence but this order was therefore hated and ill spoken of amonge the Iewes because they thoughte nothing more vnmeete then that they should be Tributaries But whatsoeuer Zache was yet notwithstanding the humanity of Chryst was lawdable and not to be blamed in that he denied not to helpe a miserable man to bryng him from destruction to Saluation So that he cared not for offence but executed the will of his father With the lyke fortitude bouldnesse all the ministers of Gods worde oughte to bee endued that they may more regarde the Saluation of one Soule then they doe accounte of the murmuringes of Ignoraunt and wycked med B. Furthermore these murmurers shewe what wicked cauillers they were because in murmurynge agaynste Chryste they accused his Father which sente him whose comming was profitable as may be gathered by the aunswer of Zache By which answer we may beholde the fruit whych spryngeth by the comming of Chryst For he had increased his riches to the hurt of many and now he doth not only restore that which he had wrongfully taken but geeueth also the halfe of his goods to the poore This verely is the worke of GOD against the which whosoeuer shall speake shall be eniurious vnto GOD. 8. And Zache stoode forth and sayde vnto the Lorde Beholde Lord the halfe of my Goods I geue vnto the poore and if I haue defrauded any man I restoare him fower fould R. These thinges which follow in Zache are true workes and good in dede and such as the word of God requireth pertayning to the Lawfull Fruits of Repentaunce By this successe we oughte to iudge of the deede of Chryste Beholde Lorde the one halfe of my Goodes C. These are the wordes of one truely acknowledging his sinne touched with the Spyrite of God to begin to leade a new Life And this conuersion of Zache is described by the fruites and external signes Because it was likely that he increased his ryches to the losse and hurte of manie he was ready to restore foure foulde Furthermore hee geeueth the one halfe of his goods to the poore Some man may geeue all his goods to the poore whose Liberallity notwithstandinge is nothinge esteemed before GOD but althoughe there is no mention made heere of inwarde repentaunce yet neuerthelesse Luke meaneth that from that onely Roote there sprange a Godly desire which he commendeth in Zache EueÌ„ as Paule speaking of Repentaunce exhorteth vs to these Duties by which men may know that we are renued saying Let him that stoale steale no more but rather let him labor with his hands the thing that is good that he may helpe the poore and needy 3. Ki 3.12 Luke 1.13 Therefore wee must begin with the heart but our repentaÌ„ce must also be declared by good workes not that by this satisfaction wee may redeme the punishmeÌ„t which we haue deserued before God for we cannot make satisfactioÌ„ to god for theÌ„ we should ouerthrow the benefit of Christs death This Zache doth not redeme the punishmeÌ„t which he had deserued before God but blotteth out the offences made before men If a man haue done any man wronge he ought to make restitutioÌ„ For this is Chrystian recompence to come into fauor with him whom thou hast hurt This doth Zache he forsaketh hys fraude deceipte and oppression and he promiseth also to geue one halfe of his goods to the poore C. And let vs
so to teach concerning the Externall Worshippings of God was nothinge else but to kill and spoyle men And as the true and Eternall Saluation is more precious then Corporall Life so they are more cruell theeues whych wyth theyr wicked Doctrine kyl the soules of men then are they which wyth a Sword take away this Corporal life Wherefore the Iewes are iustly accused to make of the House of prayer a Den of theeues Reade more in the 21. Chapter of Math. Verse 13. 47. And he taught daily in the temple But the high Priests and the Scrybes and the chiefe of the people wente about to destroy him C. Marke and Luke first of all shewe of what kynde of men the Church cōsisteth namely of a base and raskall multitude secōdly who were Christs Enemies namely the high priests and Scribes and all the Rulers And this is part of the folishnesse of the crosse that God leauing the excellency of the world chose that which was foolyshe weake and contemptible A. Chryste taught in the temple to shew what ought chiefly to be don there Whereuppon also afterward hee saith I was alwayes teaching in the Sinagogue Ioh. 18.20 Ma. 26.55 in the Temple in the which all the Iewes came together and in secrete spake I nothing And the nearer hee drewe to tht Crosse the more earnestly he fulfilled his office But the priests and Scribes R. Wee see here in the priests and scribes the Image of true impiety That which Chryst did is the worke of the holy Ghost the which also the priesis scribes ought to haue had in admiration and to haue immitated also because they had the lawefull administration of Ecclesiastycall matters But so farre were they from acknowledging the worke of God and repenting that they were rather prouoked to cruelty and to conspyre the death of Chryste Such is Obstynate wickednesse It will not be brought to Godlines neither by doctrine nor by miracles nor by example As Pharao and Iudas that Traitor were made the worse by miracles and admonitions Euen so he which is indurate and hardened in impiety goeth forward in his filthines whatsoeuer thou dost wherfore we ought to take hede of nothing more then least we fall from pietye to impiety and if it fortune that through the imbecillity of the flesh wee fall let vs by and by repēt least impiety take rooting in vs and brynge vs to Euerlasting destruction 48. And could not finde what to do for all the People stucke by hym when they heard him R Whereas the Chiefe Pryestes and Rulers of the People did not out of Hande kyll Chryste there wanted no will in them but they wanted opportunity to bryng theyr will to passe Mathewe sayeth that they feared the people because they held him as a prophet Ma. 21.46 Dyd the Common People then defende Chryst from the Crueltie of the hyghe Pryestes No verely Ioh. 19.15 for they shortly after cryed Away wyth him away with him crucefy him But the Common People which followed Chryst made the high pryestes after a sorte afearde but in very dede not the People but the Deuine callyng made Chryst fearefull to the wycked hygh Pryestes For CHRIST taughte the People and confirmed his Doctryne wyth myracles by the deuine calling In the whych Callynge whosoeuer walketh hee shal be fearefull and Terryble not onely to men whych are hys Aduersaries but also to Sathan himselfe Are there not sayth he twelue howers in the Day If a man walke in the Day he stumbleth not Ioh. 11.19 because hee seeth the light of this world Hee walketh in the Day which walketh in Gods calling So when Iacob wente with his vnprepared family to Bethel the feare Terror of God so inuaded those that dwelte in all the Cyties thereabout that they durst not persecute them because Iacob went to Bethel at the calling of God Gen. 33. So Moses though he brought many plagues vppon the Aegyptians and though Pharao threatned to kil him yet notwithstanding not one in so mighty a kyngdome durst lay hand on him because that which he did was Gods calling So it was said to the Israelites when they wēt into the lād of Chanaan I wil sēd my feare before thee wyl destroy al the people whether thou shalt go Ex. 23.27 because the Israelites went by Gods calling into the Land of Chanaan Lu. 21.14 To the Apostles also it is sayd When they shall deliuer you vp Be yee not careful how or what yee shal speake for I wyll geue you a mouth wisedome the which all your aduersaries shal not he able to gaine say or resist because the Apostles preached the Gospel by Gods calling But these things are not so to bee vnderstoode concerning the feare of the enemies that they shall neuer doe any harme to those which walke in Gods calling for oftētimes they oppresse and kill them but that they can not hinder the Lawefull course of Gods calling do any hurte and harme before the appoynted time and without the will of God to him that walketh in Gods calling For whosoeuer dwelleth vnder the defence of the most highe shal abyde vnder the shadow of the Almighty Also hee shall geue his Angels charge ouer thee to keepe thee in all thy waies They shal hold thee vp in theyr hands least at any time thou dash thy fote against a stone Wherefore let vs not feare that violence and threateninges of our aduersaries Psa 91.2 and cast aside Gods calling but let vs goe forwarde with bouldnes in Gods calling For so it shall come to passe that we shall not onely bee terrible to oure Aduersaries but shall also bee preserued in all euils and aduersities C. Lastly the wicked conspyracie of the Priestes and Scribes was repressed because Chryst was appointed by Gods secrete decree to suffer the Death of the crosse A. For it was necessary that the same should be true which our Sauiour Chryste had so oftentimes spoken to his disciples saying The Son of man shall be deliuered to the high priests and Scrybes Ma 20.18 and they shall condemne him to death and shall deliuer him to the Gentiles to be mocked to be scourged to bee crucyfied ⧠THE XX. CAP. 1. AND IT CAME to passe that on one of those dayes as he taught the people in the Temple and preached the gosple the high Priestes Scrybes came vpō him with the Elders R. Althoughe the highe Priestes and Scribes could not vse violence against Chryst at theyr plesure because of the people which depended vppon that mouth of Chryst yet neuertheles they proceede to deuise all meanes possible by which they mighte oppresse and destroy him For Chryst by his singuler Authority entering into the Temple caste out the buyers and sellers of the same and then taught daily in the tēple to heare which Doctrine the people came on heapes frō al parts roūd aboute which wonderfully galled the high Priestes and
this saying Bee of good cheere arise Iesus calleth thee By the which words the blynde man conceiued such hope that casting away his cloake by the which he was defended from the coulde that he sprang ran to Iesus As touching that whych followeth concerning the exposition of the other two verses following Read the 20. cap. of Mathew 51. And Iesus answered and sayde vnto him What wilt thou that I doe vnto thee The blynd man sayd vnto him maister that I might receiue my sighte Mayster A. Our Euangelist vseth here the Chalde word Rabboni maister for the which the Hebrewes haue Rab or Rabbi The Euangelist Mat. hath Lord that our eyes may be opened Luke hath Lord that I may receiue my sight 52. Iesus said vnto him Go thy way thy faith hath saued thee And immediately he receiued his sight followed Iesus in the way Go thy vvay thy faith A. Luke hath receiue thy sight thy faith hath saued thee And by by he receiued his sight and followed him glorifying god And all the people when they saw it gaue God the praise As concerninge this faith Read the 9. of Mat. BV. Fayth truly saueth vs not our workes nor merits For it coÌ„meth by the deuyne mercy free grace of God that we liue And follovved Iesus in the vvay Whersoeuer faith is there is a diligent study to heare Gods word a following of Chryst without delay For Faith before all other thinges iustifieth vs and keepeth vs in the obedience of the law of Chryst that we may at no time depart from his way FINIS Chapter the 11. ANd wheÌ„ they came nie to IerusaleÌ„ vnto Bethphage Bethany at the mount of Oliues hee sendeth forth two of his Disciples Our Sauiour Chryst at the laste commeth to Hierusalem in the which he should be offered a sacrifice for the sins of the whole world and should redeme the beleuing from sin and deth But before he plaid the priest in offering himself he would shew himselfe to be a king also and a deliuerer of his faithfull people For therfore he entereth with kingly pompe into HierusaleÌ„ 4. And they wente theyr waye and founde the Coulte tyed by the dore without in place where two wayes met and they loosed him A. Thys our Euangelyst Luke also make a large description how the Apostles went to bring the asse and the coulte In steade of the which the EuaÌ„gelist Mathew onely hath And the disciples weÌ„t did as Iesus coÌ„maunded them And found the coulâ— Luke more briefly sayth And they found as he had sayd vnto them 5. And diuers of them that stode there sayd vnto them What do yee loosing the Asse Luke wryteth that they were the Owners of the asse that asked this questioÌ„ what do ye loosinge the ass That is to saye whye do ye lose the asse Or eles it is thus much to saye what will ye do when yee haue loosed the Asse As touching the rest and that whych followeth Reade the one and twentye Chapter of Mathew 9. And they that went before they that followed cryed saying Hosanna Blessed is he that commeth in the name of the Lord. And they that vvent before B. At what time this acclamatioÌ„ or cry was made vnto Chryste by the multitude S. Luke declareth in these woords saying And when hee was now come to the goyng downe of the Mounte of Oliues the whole Multitude of the Dysciples beganne to reioyse and to prayse GOD wyth a loude Voyce for all the Myracles that they had seene saying Blessed be the Kynge that commeth in the Name of the Lord. And straighte way hee addeth that which neither Mathew nor our EuaÌ„gelyst Marke addeth sayinge Peace in Heauen and Glory in the hyghest By the which Wordes the People mente to declare that then trewe Peace was geuen to men in Heauen and that the Glory of GOD shined forth Luke 19. As if they had sayd The Heauenly GOD is pleased with vs. Wherefore we must exalt him he dwelling in the hye Heauens seeinge hee sendeth vnto vs the promised king we do well perceiue that hee is at one with vs. Whereuppon wee wil glorify and prayse his name which only of his mercy and goodnes hath perfourmed that vnto vs which hee promised C. It may be the men may be at peace amonge themselues and in the meane time at Warre wyth God S. Paule sayth that Chryst hath pacifyed all things both in Heauen Coloss â— and in Earth Christ therefore is the bond of our coniunction Wherefore God must be glorified for that peace For then he reuealed his Glory which shyneth in all his workes but specially in this his mercy and redemption Luke beside these things addeth saying And some of the Pharisies of the Company sayd vnto him Mayster rebuke thy Disciples Hee sayd vnto them I tell you that if these houlde theyr Peace then shall the Stones crye And afterward when the Children cryed to him Hosiahna in the Temple they were displeased which were the chiefe Pryestes because the honour of the Messias was attributed vnto him and they sayde vnto him Doest thou heare what these say Reade the one and twenty Chapter of Mathew Chryst doth plainely declare that those thynges which are here done are don by the Spyrite of God If these sayth hee houlde theyr peace the stones shal cry R. That is to say God hath so appoynted that Chryst at this time shold be made manifest and shall enter into his Kyngdome And who can make the decree of GOD of none effecte That whych is done is Gods worke Luke 19 And who can let that this Worke of God shall not bee promoted If Men houlde they re peace then shall Chyldren cry And if Chyldren keepe silence then shall the stones make anoyse For Chryst must be reuealed maugar the Heads of the hie priests Scribes and Pharises After these thinges hee addeth by and by saying â—uke 19 And when he was come nye hee saw the City and wepte ouer it saying Yf thou hadst knowne c. The which wee will declare when we come to the same chapter of Luke As concerning the Exposition of that which followeth vnto the 18. Verse Read the 21 cap. of Mathew 18. And the Scribes and hyghe Priestes hearde it and soughte howe to destroy him For they feared him because all the People was astonyed at his Doctrine A. The Euangelyste Luke hathe And he taught daily in the temple but the hie Pryestes Scribes Elders of the People sought to destroye him c. B. Let euery Chrystian here note in these high Pryestes and Scrybes the nature of true impiety That which Chryst did was the worke of the Holy Ghost whereat the Scribes and Sacrifising Pryestes might iustly haue merueiled And because they had the lawfull administration of Ecclesiasticall matters they should haue followed it But behoulde impiety it is so farre from acknowledging it to be the worke of God and from repentance that
it rather prouoketh to cruelty and to cōspyre the death of Chryst As touching that which followeth vnto the 25. Verse Read the 21. Chapter of Mathew 25 And when ye stande and pray forgieue if ye haue ought against any man that your Father also whych is in Heauen may forgeue you your Trespasses B. We haue this matter largely in treated of in the sixte Chap. of Math. God doth requyre of vs nothing more then mutuall loue that we mighte be Gods as it were one to another that is to say that his image and goodnes may shyne amongst vs. Now there is nothing that dothe more withstand thys then Offences by the which the mindes of men are alyenated and reuoked from goodnes To the end therefore we might know that we can obtayne nothynge at the handes of God without forgeuenes of those faultes committed agaynste vs by our Brethren hee addeth this short sentence As concerning this remission or forgeuenes Read the Parable in the eightene Chapter of Mathew 27. And they came againe to Hierusalem and as he walked in the temple there came to him the high Pristes and the Scribes and the Elders Thys time when he came agayn vnto Hierusalem was the thyrd Day after his Kingly entrance into the same This Verse and the rest which followeth vnto the ende of the Chapter is expounded in the 21. Chapter of Mathew FINIS Chapter the 12. 1. AND hee beganne to speake to them by Parables A certaine Man planted a Vineyard and compassed it aboute with a Hedge ordayned a wine Presse and builte a tower and let it oute vnto husbande men went into a straūge coūtrey And he began to speake to them by parables BV. The great rebelliō of the People of Israel and of theyr rulers and heads was very notable The more benefits they receiued the more plainely they were instructed in the doctrine of truth the more they hardened theyr hearts the more they contemned yea a great deale the more they persecuted the truth the which notwythstanding by all that euer they coulde do they could conuince of error The Lord therefore now in very good time setteth forth theyr ingratefull cruelty the iust punishmente that they had deserued Namely the besieging and destruction of that nation with their perpetuall reiection BY Parables B The Euangelist Luke hath And he began to speake vnto the people this parable A certaine man planted a vineyard Mathew who expoundeth the parable hath There was a certayne Housholder which planted a Vyneyard c. Because euery tree which waxeth barren must be cut vp as hee taught them by the parable following although outwardly they semed godly Euen so nowe hee putteth them in mynd of the vengeaūce which hanged ouer theyr heads because of their barrennes in Chrystianisme 2. And when the time was come he sent to the Husbandmen a seruāt that hee might receiue of them the fruite of the Vineyard A Mathew maketh the matter by these words more plaine saying And when the time of Fruite drew nere he sent hys Seruaunts Some affyrme that those seruants which our Euangelyste Marke and Luke affyrme were sent at the fyrste one by one were not the same whome Mathew maketh mention of to bee sent at seuerall times And therefore say they the parable is thus to be vnderstoode that the owner of the vyneyard sent now some and then some of his Seruaunts about the nynth Moneth which is September to gather the firste and ripest fruicte and to brynge thereof as a present But in the moneth of December which is twelfthe and laste Moneth he sente say they more of his Seruaunts together to bringe to him the whole profite of the Vineyard The which Opinion seemeth to be confirmed by that which followeth in the 5. Verse of this Chapter wher it is sayd And againe he sente another and him they killed and many other beatinge some and kyllinge some As touching all that which followeth vnto the 34. because it is at large expounded in the 22. chapter of Mathew it shal be here omitted 34. And when Iesus sawe that hee answered discreetely hee sayde vnto him Thou art not far from the kingdome of God And no man after that durst aske him any question Thou art not far from the Kyngedome of God Z. The Kingedome of God is here takē for the Gospell for the knowledge of God by christ To know God and to beleue in him Christ is to be in the kingdome of GOD. This Scribe certainely had a certain fayth and knowledge of things a minde also which consented vnto the truthe the which he professed and acknowledged one thing notwithstanding which was very necessary was wantinge as yet namely to belieue that Iesus is he by whō onely all thinges are geuen that are good that the same is the son of the lyuing God the anointed Chryste of the Lord. This thing the Scribe knewe not For he stode with those which questioned with Chryst to tempt him as you may read in Mathew For the expositiō of the 6. Verses followinge Read the two and twenty Chapter of Mathew 41. And when Iesus sate ouer against the Treasury hee behelde howe the People put money into the treasury and many that were rich caste in much And vvhen Iesus sate ouer againste the Treasury A. This treasury is called in Greeke Gazophulakion the which signifieth a place for treasure to be put into The Arke was that into the which the money that serued for the vse of the temple of the lord was put ◠Kin. 12. of the which we reade thus Then Iehoida the priest toke a Cheste and boared a hoale in the lyd of it and set it beside the altar on the right side as euery man commeth into the Temple of the Lord And the priestes that kept the dore put therein all the money that vvas brought into the house of the Lord. All voluntary oblations wer cast into this treasury of the which whatsoeuer was necessary for the vse of the tēple was bought we read of another treasury in the boke of Nehemy where it is said Nehe. 10. The children of Israel and the children of Leuy shall bring vp the Offerings of the Corne of the wine and of the oyle vnto the chābers ther shall be the vessels of the sanctuary the priestes the minister the porters the singers it was nedeful truly to be a place mete to contain much that should haue al these things in it not litle But it is euident that the treasury whereof Marke Luke make mention was a Cofer as we reade in the place cited out of the booke of Kings For the exposition of the 42. verse read the 22. of Math. 43. And he called vnto him his Disciples saith vnto them verely I say vnto you that this poore vvidovv hath cast more in thē all they vvhich haue cast into the Treasurie C. These words of Chryst cōtaine doctrine very profitable namely