him because so soone as they see him they salute him yea and his presence doth cease the rage of the Scribes because wheÌ„ they wer asked whereof they disputed they held theyr peace For it followeth 16 And he asked the Scribes what dispute ye among your selues B. The Lord suffered his Disciples here to be not a little confounded because they could not cast out the deuil Notwithstanding he came to them in time least they seming to be ouercome by the Scribes should not only bryng shame and reproch to themselues but also to the Gospell which they preached But theyr owne vnbeliefe was the cause of al the Ignominy whych they suffered Let vs therefore at all times boldly trust in the Lord and he will neuer suffer vs to be confounded For by vnbeliefe the glory of the Father is hyndered As concerning that which followeth vntill ye come to the 20. Verse Reade in the seuentene Chapter of S. Mathew 20 And they broughte him vnto him and when he saw him straight way the Spyrite tare him and hee fell downe vppon the Grounde wallowing C. Heereby we see that the presence of God oftentimes when the time of manifesting his grace is come dothe make the Deuill to rage For althoughe hee seeth that he is not equal with God yet notwithstanding hee seeketh to resiste him asmuch as he can Euery man by experience knoweth what great difficultye there is in ouercomming temptations when he feleth the God the which temptations truly the wicked do not feele Notwithstanding sometimes he doth so raigne that hys kyngdome doth not appeare Let euery man way and consider with himself how long time he hath bene vnder Sathan when he liued in Superstitions The nearer that Chryst commeth the madder is the Deuil a manifest profe wherof we haue in this history Who would not haue sayd seeing the deuill so to rage What profite hast thou in brynging thys thy son This man is commonly a prouocation to the Deuill to make him more mad but we may not iudge by the beginning we must alwayes waighte for the ende For at the firste the Chylde was torne and rente Iohn 2 but after that he was deliuered When Chryst coÌ„mauÌ„ded to fill the vessels with water who woulde not haue sayd that it had ben a ieste as though the Water had bene the better in them but the purpose of the Lord was not yet knowne To the ende therefore the Deuill might hynder the fayth of the Father and moue the people to the hatred of Christ he raged the more behemently and tare the Chylde After the same maner SathaÌ„ pricked Pharao forth to oppresse the People of Israell more and more before theyr departure out of Aegypte and also to brynge them to desperation to make them enuy Moses and Aaron the seruants of God 21 And he asketh his father hovve longe is it ago since this came vnto him And he said of a Chylde A. Chryst demaundeth this question as though he were ignoraunt who knoweth notwithstanding all thynges before they come to passe And he sayde of a Chylde C. If hee had this Disease from his infancye it is certayne that it was not a punishment layed vppon him for any sinne that he had committed but rather the secrete Iudgemente of God It is most certaine truly that euen the very infants so soone as they come forth of the mothers womb are guilty before God but the punishmeÌ„ts of God haue oftentimes secrete causes and that to proue our obedience we cannot more iustely honour God then if we reuerently modestly adore hys iustice when it is hydden from vs we know what Chryst sayde in an other place Neyther the blynd man neither his Parentes haue sinned that he should be born blynd Iohn 9. He denieth blindnes to be a punishment for sin and yet notwithstanding it is certayn that he was not innocent 22 And oftentimes he casteth hym into the fyre and into the water to destroy him but if thou canst do any thynge haue Mercy on vs helpe vs. A. Hereby we may gather that thys Chylde was preserued by the grace of God from a thousand Deathes And further that Sathan can not do what him lysteth For seeing hee is a murtherer from the beginning hee seketh by and by to kill those vppon whome he hath any power But truly the Lorde of Hoste doth restrayne this his cruel tyranny The which wee may euidently so in Iob and in diuers others But if thou canst do any thing C. We do see heere how litle honour he doth attribute vnto Chryste for he thinking him to be some Prophete whose power might be lymitted hee commeth vnto him doubtfully But truly the first Foundation of Fayth is to imbrace the immesurable power of God 23 Iesus sayd vnto him thâ—â— thing if thou canste belieue all thyngs are possible to him that belieueth C. Because the Father of the chyld thought nothing of Chryst more then of a man his false Opinion is corrected For it was necessary that his Faithe should be framed so that it might bee capeable of the grace which hee desiered For this exception of Chryst If thou canst belieue is as much as if he had sayd Thou prayest me to helpe if I can but truly thou shalt finde in me a bottomles well of Vertue if so bee thou bringe with thee a Buckette of Faith bigge inough to draw the same To the ende therefore thou shouldest not doubte but that I can I requyre of thee thy Fayth If thou haste not the which thou demaundest the faulte is in thee not in mee And heere a verye profitable Doctrine may be gathered which shall Generally pertayne to vs all Namely that the cause why we haue not the Fruition of Gods Benefites oftentimes is the weakenesse of our Fayth Oftentimes we complain of God because hee is not present with vs and because wee feele not hys power but such complayntes are Wycked seeing we our selues are the cause All things are possible to him that belieueth There is no doubte but that Chryste taught that the fulnes of goodnes was geuen to him of the Father and that we should hope no lesse to receyue all maner of helpe at hys Hand then at the hands of hys Father as if he had said Onelie Belyeue and thou shalt obtayne So in the Gospell after Mathew he sayth Yf yee haue Faith like a Grayne of Mustard Seede yee shall say to this Mountaine remooue from hence thyther and it shall remoue neither shall any thinge be impossible to you All thynges are sayd to be possyble wyth GOD because hee can gieue and bryng to passe all thynges And all things are sayd to bee possible vnto men when they are capeable of some thinge as waxe can receiue the Seale beyng Impressed in it that which is impossible for the stone and Water do All thinges therefore are possible to him that belieueth that is ther is nothing which the belieuing man can not obtayne at the
Resurrection of CHRISTE bee vnto vs to bringe vs vnto GOD For CHRISTE was not onelye taken vppe from the Earth that he might draw all things after him but sitteth also at the right Hande of his Father that wee beinge Pilgrimes in the Worlde may meditate with our whole heart of the heauenly Lyfe A. Let vs therefore learne in all our busines and affayres to remember our Lord and Redeemer to prayse his Grace and to geue Glory vnto hys name The effectes of faith are thaÌ„kes geuings by which it declareth it self thankefull towards God and prouoketh others by the confession of the word to receiue the word Euen as it was toulde vnto them C. Luke heere setteth forth vnto vs the true nature of piety when he saith that the testymony of the Aungell was as it were a Rule vnto the sheepeherds to frame all things by For faith is then rightly furthered by the workes of God if so be it directeth all things to this ende that the truth of God which is reuealed in the word may more brightly shine 21. AND when the eighte Dayes was come that the Chylde shoulde bee cyrcumcysed his name was called Iesus which was so named of the Aungell And when the eight Dayes was come R. Luke in fewe wordes describeth the cyrcumcisioÌ„ of our Lord Iesus Chryst But yet these few wordes do set forth vnto vs the manifold Graces of God C. Concerning the circumcysing of Children the eight Day wee haue spoken in the firste Chapter going before the 59. verse And whereas the Lord would haue the cyrcumcision put of vntil the eight Day Circumcision a signe of the obserâ—ation of the lavv it may seeme to be done in consideration of the tendernes of his Age because the cutting of new born Chyldren should be daungerous But God would haue his son circumcised to the end he might make him subiecte vnto the law For Circumcision was a Solempne signe by which the Iewes entered into the obseruation of the law Paule sheweth the reason when he sayth He was made vnder the law to redeme Gala. 44. those that were vnder the Law Chryst therefore receiuing circumcision professed himselfe to bee a Seruaunt of the law to set vs at libertie And by this meanes not onely the bondage of the law was by him abolyshed but also the shadow of the Ceremony applied to his sound body that it mighte shortly after haue an end For although the abrogation thereof dependeth vppon the Death and Resurrection of Chryst yet notwithstanding thys was after a sort the beginning of the same that the Sonne of God suffered hymselfe to be circumcised A. Whereuppon the Apostle doubteth not to say that we are deliuered from the cursse of the Law because Chryst hath made hymselfe subiect vnto the law B. And the equity of the Law is that which byndeth all men to kepe the same Gala. 44. which curseth and condempneth all those that traÌ„sgresse the same But there is no maÌ„ neither hath there ben any so holy that he hath fully satisfied kepte the whole law For we are all carnall conceyued and borne in sin sould vnder sinne Therfore Chryst came into this world and made himselfe subiect vnto the law by circumcision for he which is cyrcumcised saith Paule Gala. 5.3 is a dettor to the keeping of the whole law hath perfectly fulfilled the law that so many as beleue in him might be redemed from this heauy yoake of the law that the law mighte henceforth haue no Power to curse or condempne them For the law requyreth perfect righteousnesse and holynes But to them that beleue in Chryst theyr sinnes are not imputed but are counted iust and holy through Chryst And they which are accepted for iust and holy they haue that alreadie whych the Lawe requyreth Namely Righteousnes and holines Rom 8.3 And they haue the same not by the merite of theyr Woorkes RoÌ„ 10 4. but by Fayth through Chryst who by sin condempned sinne in the fleshe that the righteousnesse of the law might bee fulfilled in vs and who is the ende of the lawe to the iustifying of euery one that beleueth WheruppoÌ„ Paule wryteth thus Chryste hath redeemed vs from the cursse of the law Gala. 3.13 being made accursed for vs. That the Chyld shoulde be cyrcumcised C. Concerning Cyrcumcision reade the seuentene Chapter of Genesis His name was called Iesus This place testifieth that the accustomed manner of the Iewes was to name theyr Chyldren on that day that they were cyrcumcised Names geueÌ„ at Circumcision euen as we do at this day in the Solempnization of Baptisme And it is very common in the Scriptures to bee seene that the Lord geueth the name vnto men according to the office to the which hee calleth them So Abraham being ordayned to be a Father of many Nations was called Abraham by whych name the Lord expresseth the very same thing to the which he had chosen him Gen. 17.4 Therefore when this blessed Sonne of Dauid was sence to be the Sauiour of the world vnto the vttermost parts of the earth and that by him alone the electe might be redemed necessarilye be receiued his name from aboue by which the very same was signified For Iesus or Iehoua according to the Hebrew tongue signifieth a Sauiour Math. 1. according to the Interpretation of the Angell saying For hee shall saue hys people from theyr sinnes Where it is to bee noted that he saith from theyr sinnes to shew that he shal not be a carnall Kinge as the Ievves looked for which with VVeapons should delyuer the people from earthly Bondage but from their Sinnes For by his Death he hath once made satisfaction for the sinnes of all the Electe Rom. 8. â— so that there is now no dampnation to those that beleue in Chryste And not onely this but because sinne is alway with vs hee doth also euer saue preserue least sin should raigne in vs. He hath once redemed vs yet he doth alway preserue for euer This name God gaue vnto him as we said by the Angel In him therfore and in no other Saluation is to bee found because this name was not geuen vnto hym by Fortune Chaunce or by Humane Rashnes And he was not without cause pronounced by the Angell to be Iesus but to this end that we forsaking all other opynion of Saluation may houlde fast by him as by our onely Sauiour Whereuppon the Scripture sayth that there is no other name vnder heauen geuen vnto men in which they shal be saued Act. 4.12 Christes merites are our SaluatioÌ„ This prayse is wholy geuen vnto Chryst Therefore it coÌ„meth not to passe by our merite that we are saued but Chryst onely saueth vs by his grace Wherefore we must repose our whole trust of Saluation in the Merits of Chryst Which was so named of the Angel C. The Angell noateth heere two Thynges Namely that the Name of IESV was not
effecte of Baptisme Wherefore there are two thinges to be considered of vs the Promise by which GOD testifieth that of stoany hearts hee will make hearts of fleshe the which hee sealeth and confirmeth by Baptisme Then Exhortacion by which they that receiue Baptisme are taught to liue truly according to their profession C. Now seeing that Iohns Baptisme agreeth with ours in signification in force and in reason if the Figure be Iudged and wayghed by the truth thereof it is false that the Baptisme of Iohn and of Christe were not all one But concerninge Baptisme reade more in the thirde of Mathew verses 1. and 11. 4. As it is writtē in the Booke of the words of Esayas the Prophet sayinge The voyce of a Cryer in the Wildernesse prepare yee the way of the Lord make his paths straite In the Booke of the words of Esaias B. Hee calleth it the Booke of the words bycause of these wordes the Prophet spake vnto the People openly preached them and afterwarde lefte them to the Posterity in writting Mathew in steede of these words hath Math. 3 3 For this is hee of whom the Prophet Esaias spake It is a confirmation of the authority of the Scripture least the Euangelist mighte seeme to speake any thinge rashly and least that might seeme to come to passe by chaūce which Iohn had preached The voyce of a Cryer A. Bycause Luke alleageth more out of Esaias then doth Mathew to the which although those thinges which wee haue noted vppon Mathew may bring light sufficient yet notwithstandinge to the ende that those thinges which Luke hath more amply alleadged more easely bee Ioyned to that which goeth before wee will set forth the whole in interpreting the place of Esay B. In the which place the Prophet prophesieth of the preaching of the Gospel which should be begon by Iohn but not be finished this the Prophet doth vnder the tipe of the deliuerance made by Cyrus Esay 40.1 And thus the Prophet beginneth Comforte my people sayth our God Comfort Hierusalem at the heart tell her that her trauaile is at an end that her offence is pardoned that she hath receiued at the Lords hande sufficient correction for all her sinnes A voice cryeth in the Wildernesse prepare the way of the Lorde make straite the pathe of our God c. The sence and meaning of that which words of the Prophet is this O chosen and true Israelits hee shall geeue commaundement to his Preachers to preache nowe consolation and the Gospell of grace that your hearts may be of good courage and Ioyfull hee shall commaunde them also to tel forth with a loude voyce that the time is fulfilled in the which he must needes fight with all kinde of euells and that iniquity is forgeuen and pardoned after that hee hath receiued sufficient correction for all his sinnes And shortly the voyce which is the proclaymer of the Felicity shal be heard The same sounding in the Wildernesse that is to say among the People of the Iewes voyde of all pietie shall exhort all men to prepare the way of the Lord to make straite the pathe of our God that is to say that they put away all false Religion and other sinnes all preposterouse truste of the Law and of humaine reason to receiue the obedience of the Worde of GOD and Faith in CHRIST by which meanes euery Valley shal be exalted and euery Hill brought low that is to say what soeuer may be any incommoditie or let in the way of the Lord shal be taken away The Traditions of men shal be contemned which are against the Woord of GOD the trust of workes shall faile the pride of reason shall bee forsaken the Fleshe with the Vyces and Concupiscences thereof shal be crucified and men shall repent and bee renewed Then shall the glory of the Lord bee reuealed by the Gospell throughoute the whole Worlde and all Fleshe that is to say all mortall men shall see acknowledginge by true Faith that the Mouth of the Lord hath spoken the truth seeinge the Messias offered vnto them by whom GOD hath appointed saluation vnto men And bicause Ihon ought to bee the firste Proclaimer of this comfortable Preachinge hee professeth him selfe to bee this cryinge voice in the Wildernesse and the Euangelists also testefie the same of him Also the Prophet if wee consider the Hebrew Phrase seemeth in the fore repeated woordes to meane nothinge ells then that shortly a voyce shall bee heard in desolate Iudea which shall commaunde with ioyfull crie to prepare the way of the Lord which is nowe aboute to returne into the same to the ende wee may knowe that the Prophet speaketh of GOD as of a Kinge prest to enter into the City For Kings when they are ioyfully receiued haue their way with great care and dilligence prepared for them Whatsoeuer is high is made playne and euen whatsoeuer is low is filled vp that it may bee leuell so also that which is Crooked is made straite This is the simple Exposition of the place of the Prophet Reade our Annotacions vpon Mathew Chapter 3. verse 3. for this verse and the 5. also 6. And all fleshe shall see the saluation of GOD. C. The meaninge of these wordes is that this Saluation which the Lorde promiseth shall not bee obscure or felt of a fewe men onely but famouse and common to all men Whereuppon it followeth that this Prophesie was not fulfilled in the returne of the People For although GOD did then mightely declare his Grace yet notwithstandinge hee did not reueale his saluation to the whole Worlde And the purpose of the Prophet was to compare the rare exellency of the Saluation which was to bee reuealed with the former benefites of GOD to the ende the Faithful may know that the Church was neuer so well delte with all neyther that the Power of GOD did so mightely shine in deliueringe his seruaunts Fleshe in this place is taken for men in good parte without notinge them of Vice A. As in diuers other places of Scripture Often times it is taken in euell parte as for the Naturall wickednesse and corruption of mans nature 7. Then sayd hee to the People that were come forth to bee baptized of him O generation of Vipers who hath forewarned you to flee from the Wrath to come Bu. In this multitude of those Iewes which came forth to Ihon were their Monkes Math. 3.7 as writteth Mathew saying When hee sawe many of the Pharises and Saduces comming to his baptisme c. First of all therefore hee reprehendeth these and so exhorteth them to godlynesse and true repentaunce that with all hee teacheth all other men O generation of Vypers R. Is this Euangelicall softenesse Is this the way to haue good will The Pharises Saduces were counted the honestest sort among the Iewes who so far exelled the rest in their outward holines as in the Popish religion the Frāciscans or Carthusian
and shall desire me to be crucified Fall not yee away therefore from me with them vnderstande these my sayinges for it shall come to passe that the Sonne of man shal be deliuered into the Handes of men Way yee rather thys and beleue that it is appoynted of my Father and that it must needes come to passe that when I am deliuered into the handes of men I shal be killed but being put to death I will ryse againe the thirde day Let your mynde be occupyed to consider of these thynges and arme your selues agaynst the base shew of the crosse For this admiration of the common sort of people is not your perfecte Glâ—ry there is another manner of Glory abyding you But the same must bee attayned vnto by Death These thinges wayed beleeued shall keepe and preserue you that ye be not herafter offended at me Our Sauiour Chryst knewe the weakenes of his Disciples and the great force of the temptation to come Math 11. and therefore he thought it good to fortifie their minds before the Daunger came for he had sayd before as appereth in the 11. of Mathew Blessed is he that is not offended at me 32 But they vnderstoode not that saying and were afrayd to aske him B. The Euangelyste Luke hath more saying But they wist not what that word mente and it was hid from them that they vnderstoode it not and they feared to aske him of that saying Mathewe addeth And they were greatly filled with Sorrow They were grieued when mention was made of death they thoughte not vppon the Glory of the Resurrection aforesayd and they were ignoraunte of the mistery of the crosse Reade the 17. Chapter of Mathew 33 And he came to Capernaum and when he was come into the house hee asked them what was it that yee disputed amoÌ„g your selues by the way BV. That wicked Vice AmbitioÌ„ doth very much hynder the worke of Pietye The Lorde therefore in thys present place doth seeke to take away the same and in steede of the same goeth about to inserte Humillity modesty Of the which wee haue spoken more in the 18. cap. of Mathew 34 But they helde their Peace for by the way they had reasoned amonge them selues who shoulde bee the chiefest C. They holde their peace for shame suspecting that the Lorde woulde reproue this ambitious minde C. They houlde theyr peace yet the Lord saw the thoughts of their harts as sayth S. Luke and at length when the Lord did aske them they could not deny that which they would haue hidden Let the ministers of Chryste note this that they do not onely abstayne from all contention of supremacy but from all thoughte also For if any of them conceiue this spirit that he wold be greater then his fellowes how soeuer he hyde it before men he hath God his witnes and Iudge Let them abstayne therefore from all wicked Desyers and let them only seeke to serue God and the Church For the Lord sayth Luke 28. He which exalteth himselfe shal be brought lowe 35 And when he was set downe hee called the twelue and sayd vnto theÌ„ if any man desire to be first the same shal be last of all and Seruaunte vnto all And vvhen hee vvas set dovvne M. Hee sitteth downe vsing hys authority Math 5. going about to declare some seriose matter Hee called the tvvelue Luke 10 No doubte hee knewe who they were that desired to be chiefe He calleth the twelue because he knew that this admonition was necessarye for them all If any man desire to be first Hee meaneth by these wordes that hee is vnworthy of all Honoure and meete to bee the moste abiecte whych would be chiefest in his kingdome They thought that after the resurrection there should be a possession of some carnall Kingdome They thought thus with themselues Chryst shal not alwayes be despysed They Dreamed of a Carnall Kingedome such a one as the Iewes at this day dream of As concerning the expositioÌ„ of the 36. 37 verses read the 18. cap. of Math. beginning at the 2. verse 38. Iohn answered him saying Maister we saw one cast out deuils in thy name he followeth not vs and wee forbad him because he followeth not vs. B. This story is also declared by the Euangelist Luke in his cap. 9. VVee savv one cast out Deuils in thy name C. Hereby it appereth that the name of christ was famous at that time insomuch that they vsed it which were not his familiar disciples or els peradueÌ„ture abused it For we can affyrme nothing for certayn It may be that he of whome meÌ„tioÌ„ is made here imbracing the doctrine of chryst toke in haÌ„d to do myracles with a good mind But because Chryst indued none wyth this power but those whom he chose to preach the Gospel it is likely that he rashly toke vpoÌ„ him this office And although it was a preposterous presuÌ„ption of him to imitate the disciples wtout any coÌ„maundement yet notwtstanding this bouldnes wanted not successe because it pleased the Lorde by this meanes also to set forthe his name But to come to the matter The disciples say that they forbad a man co do Myracles But why dyd they not first aske whether it wer lawfull for theÌ„ so to do or nay for now they being doubtful of the matter requyre their maisters iudgemeÌ„t Whereupon it followeth that they toke vpon them to forbid rashly Wherfore whatsoeuer he be that taketh in hand more theÌ„ he knoweth to be graÌ„ted vnto him by the word of God is to be coÌ„dempned of rashnes Furthermore it is to be thought the ambition was in the minds of the Disciples of Chryste because they Labour to maintayne che Pryuilege of they re dignity For how commeth it to passe that they so sodainly put an vnknowne man from doing of Myracles but onely because they would Enioy this Dignitye alone The cause which they alleage for them selues is for that he followeth not Christ as if they should say he is not thy Disciple as we are why theÌ„ shall he be made equal to vs in dignity R. Here therefore we haue another in the Disciples as concerning the kingdoÌ„e of Chryst For as they thoughte the Kingdome of Chryst to be externall Earthly so they thought the congregation of those which acknowledged Chryst to be externall and Corporall insomuch that hee whych was in that Congregation Externally him they thoughte to bee a member of the Church of Chryst but hee which was not in the same him they thoughte not meete to be counted for a meÌ„ber of the Church To thys Error also was ioyned an ambitious minde So Iosue by a preposterous zeale prayed Moses to forbid Eldad Num â—â— and Nedad prophesyinge in theyr Tentes fearing least for their sakes Moses and the maiestye of the three score and teÌ„ Elders should bee put in hazard Math. 5. So the Disciples of Iohn gieue theyr Mayster counsel to forbid Iesus
to baptise Iohn 3. Maister say they hee which was wyth thee beyond Iordane to whome thou gauest witnes behold the same baptiseth al meÌ„ that come vnto him A. To conclude the euil men may haue power to doe miracles in the name of Chryst it is euideÌ„t by this testimony Many shall say vnto me in that Day Lorde Lord haue not wee prophesied in thy Name and by thy name haue cast out deuils don many wonders 39 But Iesus sayd forbid him not for there is none which if hee do a miracle in my name can lightly speak euil of me Forbid him not C. Chryst wold not haue him forbidden not that hee was his author or allowed his deede or would haue his disciples to think wel of him but because wheÌ„ God is glorified by any occasion the same is to bee borne withall and to bee reioysed at So Paule reioised as ye may read in the first to the Philippians M. Hereby let vs learne not to reiect any preaching or confessioÌ„ of the Glory of Chryst but rather to admonish those that do it not so deceÌ„tly as they ought to doe that the same which is wanting may bee in them and not to discourage theÌ„ froÌ„ the which of it self maketh to the glory of God EueÌ„ so at this day a maÌ„ may find many both princes others also which fauor the Glory of Goe but yet do seeke the aduaÌ„cemeÌ„t of the same more in others theÌ„ in theÌ„selues seeking rather to liue in pleasure For there is none vvhich if hee doe a myracle C This reason which is added is to be noted namely that it caÌ„not be that he shold speake euil of christ which doth miracles in his name For her upoÌ„ it followeth that if the Disciples had not more sought for their own glorye thaÌ„ the glory praise of their mayster they wold not haue beÌ„ grieued when they saw the same to be aduaÌ„ced by a forrein strauÌ„ge meanes 40. For hee that is not against vs is on our part A. that is to say He which resisteth not our gospel he which persecuteth not our doctrine but professeth the same is on oure side although he led not his life in our external coÌ„gregatioÌ„ C. And yet notwtstaÌ„ding Chryst doth not so acknowlege that he counteth those to bee of hys flocke whtch ar on the midle part or indiffereÌ„t betwene his enemies and hys freÌ„ds but he meneth that so farre as they hurt not they do profit helpe 41. whosoeuer shal in my name geue you a cup of cold water to drinke because ye beloÌ„g to christ verely I say vnto you he shal not lose his reward B. The like seÌ„teÌ„ce we read of in the 10. of Mat. but vpoÌ„ another occasioÌ„ After that christ answered that such ought not to be prohibited as work miracles in his name he goeth forward by by to exhort his disciples that they seeke not to excel shewing that they ar in estimatioÌ„ inough with the father insomuch that whosoeuer geueth theÌ„ a cup of water only shal not lose his rewarde As coÌ„cerning the which is coÌ„tained in the 2. verses following read 18. of Mat. 6. verse that 5. of Mat. 29 verse 18. of Mat. 8. verse the 25. of Mat. the 41. verse 44. Where their worm dieth not Esay 66. the fire goeth not out B. This place is takeÌ„ out of the prophecy of Esa where the prophet speaketh of the punishment of the wicked saying And they shal go forth loke vpoÌ„ the dead carkaces of the men that haue traÌ„sgressed against me For their worm shal not die neither shal their fier be queÌ„ched they shal be an abhorring vnto al flesh We may not so vnderstaÌ„d the words of the prophet here nor the words of chryst as though he spake of natural worms which bite the harts of the wicked such as the Poets faine of Prometheê° others neither of a material fire For they are metaphoricall loquutioÌ„s by the which neither Chryst nor the prophet meÌ„t any thing els theÌ„ that the wicked shal be tormeÌ„ted in Eternal punishmeÌ„ts eueÌ„ as if a worm shoulde gnaw the hart of any maÌ„ or the fire burn Esay 32. yet neither the gnawing the burning euer to haue any ende The like Metaphors the same prophet vsed saying For hel is prepared of old it is eueÌ„ prepared for the king he hath made it depe large the burning therof is fire much wood the breath of the Lord like fire and brimstone doth kindle it The Scripture setteth before oure Eyes Fyer and compareth the Punishments of the wicked vnto fire that it might the more terrifie For what doth make men more afrayd theÌ„ fyre to whose capascity the Spyrite of the Lord doth apply it selfe in the Scriptures They therefore which go about by this place to proue that Hell Fyre is materiall it is necessarye that they confesse the woer there to bee material also According to the opinion of Theophilacte For the Exposition of that whych followeth vnto the 49. Verse Reade in the fifth Chapter of Mathewe beginning at the 29. Verse 49. Euery Man shall bee salted with fire and euery Sacrifice shal be seasoned with Salte R. As if he should say As in time past no Sacrifice without Salt was accepted of God so Whosoeuer wyll rightly offer himselfe vnto God it is necessary that he be seasoned as wel with fire as with salte And it is a most apte translation that as fire to boyle or seeth and salte take away and purge with his sharpenesse corrupte and superfluouse humors Euen so must we season our affections the which thinge the mortification of the olde man bryngeth to passe The Lord had sayd before that it was better for a man to pull out his Eye to cut of his right hand then to haue all the body to perish But because it is sharpe and harde so violently to haÌ„dle himselfe Chryst bryngeth in the simillitude of the Sacrifice and exhorteth his to offer them selues nowe to God to be seasoned with fire Salte that they may be holy Sacrifices least they bryng vppon them for theyr sinns that fire which shal neuer be queÌ„ched B. The Salte truly doth byte but yet it purgeth The lyke doth fire also Let vs not therefore take it gryeuously to be offered vnto God in sacrifice after this manner Now let vs see the occasion of this sentence In the Law the Lord expresly commaundeth no Oblation to bee made without Salt For thus it is written And thou shalt season with salt euery Oblation of thy Sacrifice neither shalt thou suffer the Salte of the Couenaunt of thy God to bee lackynge from thy meate offering but vppon all thyne Oblations thou shalt offer Salte Leuit 2. C. But now he teacheth the faythfull to be salted with the Word of the Gospell that they may be sanctified 50. Salte is good but if the Salt be vnsauory with what thing shall yee season it Haue
but a spark of the deuine light What shal become of vs miserable men if so be the Maiesty of God appeare vnto vs at the full Thus wee are taught by the example of the holy Fathers that none haue the feelinge of Gods presence but they which feare and tremble at the sight of him and that they are very blockishe and dull which carelesly neglecte his voyce Let men therfore ceasse to stand in their owne conceipte and let them humble them selues before God 13. But the Angell sayd vnto hym feare not Zacharie for thy prayer is hearde and thy wyfe Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn But the Angell sayde vnto hym C. God doth manifest his glory vnto the electe that they mighte not bee swallowed vp with feare and tremblinge but onely that they forsakinge the vayne truste in themselues may with humility beholde God hym selfe Zacharias is amazed and abashed wyth feare and yet he is not destroyed therewith For God did moderate his deiection that hee might bee cast downe so farre as was profitable for him Therefore so soone as God hath beaten downe the pryde of the fleshe in hys faythfull hee lyfteth them vp by reachinge vnto them his hande But he dealeth otherwyse with the Reprobate For so often as they are brought before the tribunall seate of God they are ouerwhelmed wyth desperation And this God gieueth vnto them as a iust rewarde for their vayne delightes by which they gieue ouer them selues to sinne Wherefore wee must imbrace this consolation by which the Angell comforteth Zacharias namely that we must not feare when God is fauorable vnto vs. For they do much deceiue themselues who to inioye Peace hyde themselues from the Face of God when as wee must seeke peace in him For thy prayer is heade C. Zacharias mighte seeme to haue done amisse and contrary to his duety if he entering into the Sanctuary in the name of the whole Multitude prayed as a priuate man to haue a Childe For the Priests Offyce was takinge vpon him a publique person as forgettinge him selfe to pray for the coÌ„mon wealth of the Church Yf so bee we say that there was no absurdity in this that Zacharias hauing finished the speciall part of prayer thought next of all pryuately vpon himselfe the solution shal not be much amisse B. For the high Priest when hee entered into the Tabernacle is sayd to pray for himselfe Leui 16 17. for his family and for the whole Congregation C. But it is scarse lykely that Zacharias prayed then to haue a sonne for the obtayning whereof he had no hope by reason that his Wyfe was well stricken in age Neyther can we gather by the words of the Aungell any certayne moment of tyme. Wherefore we simplely vnderstande it that his prayer was heard at the last which longe before he had made vnto the Lorde B. For the Saynts without any offence vnto God may pray for the obtayninge of a chylde and for other externall benefites if so be they haue this first in their mynde Hallowed be thy name Mat. 6.9 Thy Kyngdome come Thy will be done And whereas the Fathers so earnestly desired Chyldren Chryste was the cause thereof who as yet was not exhybited vnto the Worlde whom euery man desiered to come of his Seede Exod. 23.26 Deu. 7.13 Howbeit we and they haue all one cause for that we counte the Procreation of Children the blessing of God Seeing therefore Chyldren are a testimony of Gods blessing it followeth that we may craue them at the hands of God vpon the foresayde condition And thou shalt call his name Iohn God was wonte in olde time to gieue names vnto those whom he chose to do great thinges agreeinge to the same as wee may see in Abraham in Sarai and in Iacob So our Lorde had the name of Iesus geuen vnto him and he himselfe afterward chaunged the names of the more speciall Apostells Herevpon also Iohn had his name geuen vnto him of God before hee was Borne Iohn 1.42 Mar. 3.17 whose office was to preach Christ presente vnto the Worlde and to poynte him out with the Finger Hys Office was to bee a Preacher of Grace and Mercy and therefore he receyued his name of Grace For him whom wee call Iohn the Hebrewes call Iohanan of the Hebrew verbe which signifieth to gratefie to endue to geue freely Therefore Iohanan or Iohn signifieth gratious and accepted who in deede was most acceptable whom in deede God had chosen to so notable an office of the Gospell with so great myracles But rather he was called gratiouse accepted because hee was a Preacher of the grace of God by Christe C. Therefore not only the grace with the which God did specially end we him is commended in this name but that grace also which his office was to bringe vnto all men In lyke manner whereas God gaue vnto him a name before he should be borne it was as it were a seale of the promise As if hee shoulde say To the ende thou mayest know that it shall not bee in vayne which I tell thee thou shalt call thy Sonnes name Iohn Euen when God promysed deliueraunce vnto the People by Moses hee addeth This shal be a token vnto thee that I haue sent thee â—o 3.12 After that thou hast brought the People out of the Lande of Aâ—gypte yee shall serue God vpon this Mountayne C. The force therefore and waighte of the name of the sonne of Zacharias amplifieth the time because God imprinteth in him a token of his Grace before he is borne 14. And thou shalt haue Ioy gladnesse and many shall reioyce at his byrth And thou shalt haue ioy C. In that the Angell promyseth Ioy hee sheweth that the same shal be not onely for the Childe but for some greater matter For an olde graue man is not Ioyfull and glade for a tryfell Wee are all glad for receiuinge children but afterwarde cares aryse especially when they doe degenerate are not according to our mynde Here is no such thinge For the Angell sheweth that the sonne of Zacharias shal be such a one as hee durste not aske for And many shal reioyce at his birth C. The Angell goeth farther shewing that the same shall not bee a domesticall Ioye for the Parentes to haue alone but belonging to strangers also to whom the Fruite of the Natiuity shall come Therefore the wordes of the Angell are as much as if he had sayd that a sonne should be borne not to Zacharias onely but also to bee a Teacher and a Prophet to all the People B. Whereupon his Father afterward did Prophesie of him thus And thou Chylde shalt bee called the Prophet of the hyghest for thou shalt goe before the Face of the Lord to prepare his wayes C. Papists haue abused this place to bring in the Prophane maner of celebrating the byrth of Iohn But to omit their magical practises in hallowinge that
eternall destruction O Generation of Vipers who hath taught you to flee from the Vengeaunce to come Brynge forth therefore due Fruites meete for repentance And hee shall conuerte many but not all and as the Prophet sayth only the reliques Esay 10.22 The Reliques of Iacob sayth hee shall be conuerted C. But there seemeth here more to bee attributed vnto Iohn then belongeth vnto a man Obiection For seeing the conuersion vnto God doth renewe men into a spirituall Lyfe it is not only the proper worke of God but it doth also surpasse the very creation of men So that by this meanes the Mynisters maye seeme to be equall with God yea and to be preferred before him as hee is the Creator seeing it is a greater matter for men to be borne agayne into a heauenly lyfe then for mortall men to bee borne in the earth Answere The solution hereof is easie to be made because the Lord in geuing so great prayse to the external doctrine doth not deuide the same froÌ„ the secret power of his Spirite For because GOD doth choose men to be Mynisters vnto him selfe that he may vse their labor to the buildinge of his Church hee doth also worke by them by the secret power of his spirite that their labour might bee effectuall and fruitefull So often as the Scripture commendeth this efficacie in the Mynistery of men i. Cor. 3.7 let vs learne to referre the same to the grace of the spirite with out the which men shall spende their breath in vayne So that Apostell Paule when he boasteth him selfe to be a mynister of the Spirite hee doth vsurpe nothing to him selfe as of himselfe although by his voyce he pearced into the heartes of men but hee preacheth the power and grace of the Spirite to be in his Ministery These maner of speaches are worthy to bee noted because Sathan wonderfully seeketh to extenuate the effect of doctrine that he mighte also weaken the grace of the spirite annexed vnto the same We grauÌ„t that the externall preachinge can preuayle nothinge of it selfe beinge seperated from the internall operation of the spirite but because it is the instrument of the deuine power to our saluation and an effectuall instrument by the grace of the Spirite let vs not seperate those which GOD ioyneth together Moreouer to the ende the glory of coÌ„uersion and of faith may abyde to God aloane the Scripture doth often times tell vs 2 Cor. 3.7 that the Mynisters are nothing of them selues but doth compare them with God leaste any man shoulde geue vnto them that honor which he hath taken from God To be short those whom God conuerteth vnto him selfe by the labor of the Mynister the Minister is sayd to conuert because he is nothinge els but the hand of God and both are plainely expressed in this present place Conuerâ—on vnto God by the preaâ—ing of the Worde BV. Neuerthelesse we must note that the ende of the Mynistery of the worde of God is that the People might be conuerted vnto their God And we are conuerted vnto the Lorde when his woorde pearceth into our myndes The which verely doth not pearce as it is vttered by man for we knowe the obstinacie of mans heart but it is the spirite that pearceth C. For how farre vnable the Ministers are to turne men vnto God we gather hereby because Iohn did conuert all men that hearde him the which no doubte hee would haue done if he might haue had his owne defier but he conuerted those onely whom it pleased God to call In fine the Angell teacheth the very same here which the Apostell Paule doth in another place sayinge Ro. 10. â— that fayth coÌ„meth by hearing but yet that none haue the illumination of fayth but they to whom the Lord inwardly reuealeth his Arme. 17. And he shall go before him with the spirite power of Elias to turne the hearts of the Fathers to the children and the disobedient to the wisdome of the iust men to make ready a perfect People for the Lord. And he shall goe before him C. In these wordes he defineth what the office of Iohn should be by this note hee discerneth him from the rest of the Prophetes to whom a certaine proper ambassage was comitted seeinge that Iohn was sent only to this ende that hee might goe before Christe as a haruinger forerunner of a kinge to prepare the way For so saith the Lord vnto Malachias Behold I send my Angell which shall prepare the way before me Briefly the vocation of Iohn tended to no other ende then to prepare an auditory for Christe and Disciples also Note here that he sayth Before him namely before God For in the verse going before he had made mencion of God to the ende we might know that Chryst was the same God which spake by the Prophet Malachy C. Hereby therefore is proued the euerlasting deuinity of Christe Z. But howe Iohn wente before Christe Mathew declareth in his third Chapter With the spyrite and power of Elias C. By these words Spirite and Power we vnderstande the vertue or excellencie of the Spirite with that which Elias was endued For we must not here imagin the dreame of Pythagoras that the Soule of the Prophet passed into Iohns body but the same spirite of God which had wrought mightely in Elias shewed the lyke power efficacie afterwarde in Iohn the Baptiste But this worde Power was added expositiuely to expresse that kynde of grace with the which Elias specially excelled for that hee beinge armed with heauenly power wonderfully repayred the decayed worship of God abrogated the false worship of Baale For such reformation far excelled humane strength Now the same which was begon by Iohn was no lesse wonderfull wherefore it is no marueyle if so be it was necessary that hee shoulde be endued with the same gyft A. Whereupon also Christe himselfe expounding Malachy saith that Iohn is Elias in office and power not in person because of the likenesse of spirite power that was betwene them who as did Elias excelled in great gyftes and vertues Reade the 7. Chapter of Mathew beginning at the 10. verse To turne the hearts of Fathers to the Children C. Here the Angell noteth in what Ihon was most lyke vnto Elyas Therefore he affyrmeth that he must bee sente togather together the scattered people into the vnity of faith For the conuersion of the Fathers vnto the Children is the bringing backe agayne from enmity to fauour whereuppon it followeth that there was a certayne breach which cut of and deuided the People R. For Elias when in his time true Religion was defiled with the Idolatrouse worship of Baal the sonnes of the Patriarks followed another kinde of Religion then the Patriarkes theÌ„selues had followed so restored true religion that he reformed the religion of the Patriarks among their children reformed the Religion of the Children by the Religion of the Patriarks the
teache vs to craue that of her which shee her selfe hath receyued and shall receiue wyth vs from another Also to grosse is the Ignorance of the Papists which turne this salutacion as it were by Magicall exorcisme into a Prayer yea and they haue vrged the same so farre that none of their Preachers may craue the grace of the Spirite before their Sermon but by their AVE MARIA AVE MARIA a Popish prayer In the which there is nothinge contained but a salutacion and what foolishnes is that to salute one which is absent 29. And when she sawe him she was troubled at his saying and cast in her minde what maner of salutacion that should bee And when shee sawe him shee was troubled C. The Euangelist Luke sayth not that the Virgin was troubled at the sighte of the Angell but at his sayinge Why then doth he make mencion of his sight This seemeth to be the cause for that Mary knowinge that there was some heauenly glory in the Angell conceyued a sudden feare of the reuerence of God Therefore shee was troubled because shee perceyued that shee was saluted not of a mortall man but of the Angell of God Fonde and Childishe then is their opinion which thinke that Shee was troubled because shee feared least they were some entiseinge wordes of a Louer to some euell But there is no doubt but that a maiesty and glory shined in the Face of the Angell in such wyse that shee coulde suspecte no such thinge but mighte rather knowe him to bee sent C. Moreouer Luke doth not say that Shee was so troubled that shee cryed out but doth rather expresse the signe of an attentiue mynde and well aduysed as appeareth by this And cast in her minde what maner That is to say whereto this salutacion tended and what the meaning of it was after the which consideration shee perceiued that the Angell was not sent for naught BV. Shee vnderstoode that it was a singuler and speciall salutacion contayninge some mistery in it but what it should be shee coulde not tell C. By this example wee are taught first that the woorkes of God are not rashly to bee vnderstoode secondly that they ought so to be wayed of vs that wee haue first Religion and feare 30. And the Aungell sayd vnto her Feare not Mary for thou hast found grace with God Feare not Mary BV. Although the Virgin aunswered neuer a woorde to the Angell yet neuerthelesse hee perceyued by her countenance and behauiour that shee was after a sorte afearde Therefore out of hand hee openeth vnto her at the full the salutacion which was a remedy for her feare and therewithall briefly and exactly declared the scope and ende of his message And first hee saith Feare not Mary All those thinges which thou fearest are in safety and to the ende thou mayest playnely vnderstand I will expounde vnto thee the reason of my salutacion and why I come to thee a messenger from God C. In that the Angell willeth her to lay aside feare let vs alway haue in minde the imbecillity of our fleshe the which cannot but feare so often as the least sparke of Gods glory appeareth For we may not thinke that the presence of God is without effect when wee seriously conceiue of the same Therefore seeinge all men are subiect to his Iudgement Feare coÌ„eth of the infirmity of the flesâ— of feare commeth tremblinge vntill the Father shewe hymselfe The holy Virgin sawe such a great heape of wickednesse in her Nation that shee had Iust cause to feare great vengeance Wherefore the Angell to take away feare pronounceth him selfe to be the Messenger of an incomparable benefite sayinge For thou hast founde Grace wyth God Z. This is a confirmation of that which hee sayd before Hayle thou that arte freely beloued The like kinde of speach wee haue in Moyses Exo. 33 1â— Thou hast founde fauour in my sight Also And now I praye thee if I haue founde fauoure in thy sight c. Agayne Exo. 33. â—7 Because thou haste founde grace in my sight The Iewes by this maner of speach declare that God is the cause and well springe of grace and powreth his Grace into vs freely without our merite and that hee bestoweth his benefits vppon vs of his mere liberality and goodnesse For hee is not sayd to finde grace which seeketh the same but he to whom the same is offered without seeking Z. Thus wee reade that Noe found fauour in the sight of the Lorde The which is as much as if the Scripture had sayd God had compassion vppon Noe hee loued Noe and blessed him Therefore Mary founde fauour wyth the Lord that is to say the Lorde of his goodnesse and ready good will had compassion on her powred his grace and gyfts into her loued her and ordayned her to great honor 31. For beholde thou shalt conceyue in thy Wombe and beare a Sonne and shalt call his name Iesus For beholde thou shalt conceyue R. Now the Angell sheweth the cause of his ambassage C And hee confirmeth his wordes first of all by the prophesie of Esay â—ay 7.14 and afterwarde by other places of the Prophets to th ende they mighte the better sinke into the minde of the Virgin For such Prophesies were very well known among the godly Howbeit herewithall wee muste note that the Aungell did not speake priuately onely in the Eare of the Virgin but that hee brought the Gospell which shortly after was to be preached throughout the whole world Wherefore it came not to passe without the counsayle of God that the consent and agreemente amonge the olde Prophets was so plainely expressed and the present message concerninge the reuealinge of Christ â—say 7.14 â—at 1.23 A. The Prophet Esay sayth Beholde a Virgin shall conceiue The which Mathew tourneth thus Beholde a Virgin shall be with childe And Luke Thou shalt coÌ„ceiue in thy Wombe and beare a sonne the which are all one in signification C. Also this worde Conceyue is sufficient to cofute both the Heresie of Marcion and Manichaeus For hereby we may gather that Mary brought not forth a Phantasticall body but the very same which shee first conceyued in her Wombe And thou shalt call his name Iesus The reason of this name is geeuen in Mathew namely Because he shall saue his people from their sinnes 32. Hee shal be great and shal be called the sonne of the Hyghest and the Lorde God shall geeue vnto him the Seate of his Father Dauid Hee shal be great BV. The Aungel very diligently sheweth how great and who this Iesus shal be speakinge of the glory and eternity of his Kingdome Hee doth not declare his whole office hee counteth it sufficient to declare him to bee the Messias and promised Redemer in the Lawe and Propheths He sayth that he shal be great C. The which also the Angel had spoken concerning Iohn the Baptist in the 15. verse going before whom notwithstanding his purpose
fryers seeme to exell the coÌ„mon sorte of Christians Notwithstanding Ihon meteth them with such reproche that hee calleth them generation Vypers But this is the office of a Preacher of the worde and not reproch For so ought all Hypocrites to bee handeled who flatteringe them selues in their hearts goe about to deceiue God and men For this verse and the other two verses following reade our Annotacions vppon the third of Mathew beginninge at the 7. verse 10. And the People asked him sayinge what shall wee doe C. Luke intreateth of the particuler Sermons of Ihon euen as hee hath begon For the former reprehension pertayned to the Pharises nowe hee addeth that which pertayneth to the people Therefore the coÌ„mon People aske him saying what shall we do C. The true Affection of repentance causeth this carefulnesse that the sinner greedely inquireth what is the will of GOD and what GOD commaundeth A. That is to say what oughte to bee done to obtayne Saluation So the Iewes when they had heard the Sermon of Peter were pricked in heart and sayd vnto Peter and to the rest of the Apostells Acts. 2.37 Men and Bretheren what shall wee doe Also the Keeper of the Prison sayd to Paule Silas Maisters Acts 16.30 what must I doe to bee saued 11. He answereth saith vnto them Hee that hath two coates let him parte with him that hath none hee that hath meate let hym doe lykewise C. This answere of Iohn doth briefly define the condigne worthy fruites of repentance for the Worlde euer coueteth ceremonies in the worship of God neyther is it more proane to any thing then to worship with fayned and counterfeyt worship so often as hee calleth to repentance But what fruites doth Iohn the Baptiste coÌ„mend vnto vs in this place Surely the duties of loue and of the second table Not that GOD neglecteth the externall Profession of Pietie and of his true Worship but bycause this note of difference is more certaine doth lesse deceiue For Hypocrites doe very busily occupy themselues to proue them selues to bee the Worshippers of GOD by Ceremonies hauing no care in the meane time for true righteousnesse when as they are eyther Churllish and discourteous to their Neighbours or ells geuen to fraude and Rapine Wherefore they are necessarily to be brought to a more grosse triall as whether they liue honestly amonge men whether they help the poore whether they bee fauorable to those that are in misery whether they â—oe gentlely participate with others those thinges which the Lord hath bestowed vppon them For this cause Christe calleth the principall pointes of the Lawe Mat 23.23 Righteousnesse Mercy and Faith The Scripture doth oftentimes coÌ„mend righteousnesse and Iudgement Wee must note this first of all that the duties of Charity are named not bicause they are more exellent then the worship of GOD but so far forth as they are Testimonies of mans Piety that their Hypocrisie may be discouered which boast that thing with their mouth which no doubt is farre from their heart But it may bee demaunded whether Iohn did precisely lay this Lawe vppon all men Question whom hee soughte to frame make Disciples for Christe that they should not haue two Coates First of all wee must note that it is a sinecdochall kinde of speach AuÌ„svvere bycause vnder one particuler hee comprehendeth a generall doctrine Hereupon it followeth that wee must drawe forth that sence and meaninge which may agree with the Rule of Charity as it is prescribed of God namely that euery one of his aboundance doe help and relieue the neede of the poore Euery man ought to waigh consider howe much the Lord hath geuen vnto him he ought also to be carefull for the neede and necessity of his Bretheren and to vnderstande that his goods are therefore geuen vnto him that he might dispence and bestowe the same vpon others These things are pentifully and plainly set downe by S. Iames Iam. 2.15 1. Ihon. 3.7 and by S. Iohn in his first Epistell Therefore the meaning of Iohn the Baptist is that wee must help and relieue the necessity of our bretheren of that abundance which God geueth vnto vs. 2. Cor. 9.7 The Apostell sayth that the Lord loueth a cheerefull gieuer We speake this to this ende that men may know how acceptable and sweete smelling a sacrifice it is vnto God to geue of their goods vnto the poore But those kinde of men which doe make it as a Lawe that no man shall possesse his owne doe not onely bringe feare and dreade into the Consciences of men but do also quite ouerwhelme them with desperation R. For Ihon did not appoint here that mens goods should bee common as the Anabaptists teache and the seditiouse desire neyther doth hee take away the ciuill diuision of thinges ordayned by publique Lawes For althoughe ryches are sometime spoken against for the euell abuse thereof yet notwithstanding of them selues they are the good creatures and the gift of God Pro. 10.22 The blessinge of the Lord saith Salomon maketh men rich And in Iob it is sayd Iob. 42.12 And the Lord doubled vnto Iob all things that hee had before two foulde Also the lord saith to Salomon 3. ki 3.12 I haue gieuen vnto thee those thinges also which thou requiredest not that is to say Ryches and glory in such wise that no Kinge hereafter shal be lyke vnto thee Thus you see by the testimony of Gods woorde that riches are the gifte of God But who so much voide of shame that he will deny it to bee lawfull for a Christian to haue and to possesse the gyfts of God For the earth is the Lords and the fulnesse of the same And Christians are the Lords What then should bee the cause that they may not lawfully possesse the gifts of the Lord their God Moreouer that is to bee considered which is written in the Lawe Thou shalt not steale By the which commaundement is vndoubtedly confirmed the Diuision of thinges and Superiority But if it were vngodly for a man to possesse his owne goods verely there would be no place left for wicked theft euen as hee coÌ„mitteth not theft which vseth the Ayre bycause by Naturall right the Ayre is coÌ„mon to all men Psa 62.11 1. Ti. 6.17 Moreouer consider what the Prophet saith in the Psalmes Yf ryches increase set not thy heart vpon theÌ„ The Apostell Paule also teacheth the same They coÌ„maund not to cast away Riches but they teach vs not to repose our trust in Riches Wherefore S. Ihon in this Sermon teacheth not a new Law but expoundeth and interpreteth the olde naturall Law not onely to the Iewes but also to the Gentiles For the Naturall Law is this What soeuer yee would that men should do vnto you Mat. 7.12 euen so doe yee vnto them There is no man which in hunger colde which would not wishe to bee sustained and clothed
preached to this ende that it might ouerthrow the kingdome of sathan Therefore seeing the Disciples did take holde of that visible document of the which they had experience Christ admonisheth them that the force efficacy of their doctrine did extende farther as that the tyrannicall power of Sathan might fall which he exerciseth ouer all mankinde C. As if he should say As touching your ambassage it is well I know it hath good successe For euen as you were discharginge your ambassadge A. Yea so soone as yee were did to preache the Gospell I saw Sathan by by and in a moment to fall downe froÌ„ heauen euen as lightening C. For the Gospel is of such force the Sathan is not able to stand before the same And now is the Iudgement of the Prince of this worlde hee is Iudged already a stronger than hee coÌ„meth which also hath ouercome him Also seeing the sonne of God cannot be deceiued and seeinge this his foreknowledge of the which hee speaketh here belongeth to the continuall race of the Gospell there is no doubt so often as hee rayseth vp faithfull Teachers but that he will geue fruitfull successe vnto their laboure Whereby wee gather that wee are no otherwyse deliuered from the power of Sathan then by the Gospell and that they do rightly profit in the Gospell in whom the power of Sathan is fallen that sinne beinge extinguished they may begin to liue to the righteousnesse of God Euen as lightning C. Wee must note this similitude which Christe vseth that Sathan doth fall at the thounderinge of the Gospell like lightning for so the deuine power of doctrine is expressed which so sodainly with so violent force casteth down the Prynce of this Worlde so well Armed and appointed Hereby also is expressed how miserable the State and Condition of men is vntill Christ their deliuerer is come Therefore there is no Grace more to bee desiered than that we may haue amonge vs the preachinge of the Gospell that Christe may raigne ouer vs. 19. Behold I geue vnto you power to treade on Serpents and Scorpions and ouer all maner power of the enemy and nothinge shall hurte you C. This is the seconde parte of the answere for hee confirmeth his Dysciples against the time to come that they might conceyue the greater trust As if hee should say As yee haue had experience of my Power when yee did cast out Diuells euen so hereafter yee shall feele the same greater Some demaunde whether this was spoken to the seuenty Disciples only or generally to all Mynisters AuÌ„svvere Verely there was another consideration to be had of them than of the ministers of the Gospell at this day for then his purpose was to make the doctrine of the Gospell noble and they ought to serue vs although we want these gyftes For there is no doubte but that the Lord doth at this day bridell the power of Sathan and his ministers also which hee vseth as Instruments to hurte though not alwayes for Sathan raged euen against the Apostells also To treade on Serpents and Scorpions C. Hee calleth all harmes the power of the Enemy bycause the diuell doth throw against vs whatsoeuer is hurtfull for vs not that all thinges which may hurte men are subiect vnto his will but bycause hee being armed with the Cursse of God goeth about to turne all his Scourges to our destruction and vseth them as Dartes to wounde vs. 20. Neuerthelesse in this reioyce not that the spirites are subdued vnto you but rather reioyse bycause your names are written in heaueÌ„ C. Hee sheweth vnto his Disciples in what thing they ought specially to reioyce For it was to bee feared leaste they would waxe insolent and proude when they should see the Diuells and Serpentes subdued vnto them and so haue bene blynded This therefore is spoken by the way of graunting For Christe graunteth that it is an excellent gift in the which they reioyce but hee putteth them in minde to haue principally regarde to farther matter not to stande vppon externall miracles Therefore their Ioy as it was not coÌ„ceiued of nothinge is not wholly condemned of him but hee sheweth that the same is in some poynte faulty bycause pleasing themselues immoderatly in temporall Grace did not lift vp their mindes to Heauen And surely all the Godly are troubled with this disease For although they waigh the goodnesse of God with thankes geuinge yet notwithstanding they do not lift vp them selues somuch as it becommeth them with the staffe of Gods benefits to heauen and therefore the Lord as it were by stretching out his hand must needes lyfte them vp least they stay them selues vpon the earth But rather reioyce Seeing the purpose of Christe is to drawe his Disciples from mundane transitory Ioy that they might reioyce in euerlasting life hee bringeth them to the originall fouÌ„taine thereof namely for that they were chosen of God and adopted to bee his Sonnes C. As if he should say let this be your speciall Ioy that I haue chosen you Euen as the Apostel Paule saith 1. Ephe. 5.6 that this is the true glory of Christians that they are adopted of God Christe might haue coÌ„maunded his Disciples to reioyce bycause they were regenerate by the spirit of God bycause they were new Creatures in Christe bycause they were illumined into the hope of Saluation and had the earnest and Seale geuen vnto them but Christe would rather note the beginninge from whence al these Graces came namely the free election of God to the ende they might ascribe nothinge vnto them selues Those benefits which wee feele in vs geue vs matter inough to prayse God but the eternall election which is without vs doth more euidently shewe that our saluation is grounded vpon the meere goodnesse of God And hee speaketh Metaphorically when he sayth that his Dysciples names are written in heauen in steede of that they are reckoned before GOD to be Sonnes and Heyres euen as if they were written in a Catalogue Wherevpon also the Scripture by the booke of Life vnderstandeth adoption and election And we haue testimony of our secret election by callinge Concerninge the two next verses reade the 11. Chap. of Math. beginning at the 15. verse And for the 23. vers reade the 13. Chap. Math. vers 16. 24. For I tell you that many Prophets Kyngs haue desired to see those things that yee see and haue not sene theÌ„ to heare those things which yee heare haue not heard them B. The Lord speaketh not here of corporall seeing and hearing only but also of that spiritual hearing and seeing which was withdrawen from wise meÌ„ and reuealed vnto them Mat. â—1 for the which hee geueth thankes vnto his heauenly Father and of the which hee sayd at another time To you it is geuen to know the mistery of the Kingdome of God And wee must note that God obserueth an Order and Degree in reuealing the knowledge of
whē men did not helpe the poore Beggar Dogges did licke his sores and did the duty of humanity C. And there is no doubt but that those Dogges were directed by the secrete Prouydence of GOD who by theyr Ensample condempned thys VVicked Rych man For what can bee more Monsterous then that a man should bee holpen of Dogges whych was neglected of his Neighbor Yea and not to geue somuch as the crūms of breade to one that was pyning hungary to helpe whome the Dogs lycke him wyth theyr Tongues Therefore so often as brute Beastes doe that whych wee oughte to doe let vs know that they are appoynted of GOD to bee witnesses and Iudges against vs the more to bewray our fault A. Let vs learne then to doe good that we may feele the goodnes and clemency of God 22. AND it came to passe that the beggar dyed and was caried by the Aungels into Abrahams Bosome The rich man also died and was buried Both theyr Deathes are declared the which altered the state and conditiō of them both C. Death is common to them both but for a dead man to be carried by the Angels into Abrahams Bosome is a felicity more to be desiered thē al kingdomes Poore Lazarus had no body to care for him and now he hath the Angels his ministers But to be geuē to euerlasting tormēt is a horrible thinge to be redemed with a hundred liues if it might be And we haue here set before vs an euident lesson in the person of Lazarus teaching vs not to thynke them accurssed before GOD whych liue a wearisome and painefull Lyfe languishing with continual sorrowes For in him the Grace of GOD was so hidden and oppressed with the deformity of the Crosse that flesh Bloud could see nothing but maledictiō But we see what a precious soule lay hid in a foule and corrupted body which was carried by the Aungels into a blessed Life Wherefore it dyd nothing at all hurte him that he was in Contempte and vtterly destitute of Mans helpe who being ready to departe thys mortall Lyfe had the Heauenly Spyrites ready to attende vppon him Moreouer we may behoulde in the Rich man as in a cleare Glasse how lyttle wee ought to regarde Temporall Felicity which bryngeth eternall destruction Into Abrahams Bosome B. Thys poore Lazarus was carried into the Bosome of Rich Abraham Abraham therefore is preferred before Lazarus least any man should condempne Riches C. What sundry Expositions many Interpreters of the Scripture haue made concerning Abrahams bosome it shall not be needeful to shew It may suffice onely to know what is the true meaning thereof according to the Scriptures For as Abraham was therfore called the Father of the Faithful because in him the Couenaunt of Euerlasting Lyfe was layed whych beyng Faythfully kepte fyrst for his Sonnes and afterwardes deliuered to all Natiōs and all they are called his sons whych are Partakers of the same Promyse Euen so after Death they are sayd to bee gathered into hys Bosome because they receyue the same Fruite of Fayth wyth him It is a Metaphor taken from the Father into whose lap or Bosome the Chyldren do come whē they resorte home in the euening from theyr Labour Seeing therefore the Children of GOD being dispersed are Pilgrims in thys VVorld euē as in this present Race they follow the Fayth of theyr Father Abraham Euen so when they are deade they goe to blessed reste in the which he carryeth for them Therefore as Abraham is called the Father of the Faythfull Rom. 4.11 so wee must be gathered into his bosom So longe as we are in the worlde wee liue in his house and after Death we are sayd to be receiued of hym and to bee gathered into his Bosome If any man demaunde whether the Godly at thys Day bee in the like condition after Death Question or whether Christ by rysing agayne hath opened hys bosome in the which as well Abraham himselfe as all the Godly also do rest Wee answer bryefly that as the Grace of GOD hath more euydently shyned vnto vs by the Gospell Ansvvere and as CHRISTE the Sonne of Righteousnes by his comming hath brought Saluation vnto vs which was in olde time set before the Fathers to behoulde in Darke Cloudes Euen so there is no doubte but that the deade are come more neare vnto the fruition of Heauenly Lyfe And by the way let vs noate that the Glorye of Immortallitye is put of vntyll the laste Day of Redemption As touchyng the Name that quiet Hauen of euerlastyng Peace to the which all the Faythfull do Sayle out af this present Life may bee called as well the Bosome of Abraham as of Chryst But because we are proceeded further then did the Fathers vnder the Law this distinctly shal be more aptly noated if we say that the members of Chryst are gathered vnto theyr Head so the Metaphor concerning Abrahās bosome shall cease euen as the bryghtnesse of the Sonne when hee ryseth darkeneth all the Starres Notwithstading by this maner of speach which Christe vsed we may gather the the Fathers while they liued vnder the Law imbraced by the faith Inheritance of heauenly life into the which they were receyued when they were deade The Ryche man also dyed A. Ryches coulde not deliuer this man from death Heb. 9.27 for it is decreed that all men shal on e dye Rychmen therefore perswade them selues in vaine that they shall haue perpetuall felicity in this present Worlde And was buryed C. Christe here expresly speaking of the Buriall of the riche man maketh no mencion what was done to the body of Lazarus not that his body lay vppon the face of the earth for wilde beastes vnburied but bycause hee was contemptuously cast into a pit without honour contrariwise the riche man was sumptuously buried accordinge to his riches some parte of his Pompe and pride following him to the Graue But how ridiculouse and foolish this ambition is their soules which are in hell doe testefy Wherefore wee haue heere a consolation if so bee our deade Carcasses are not honourably buryed or be cast forth for wilde Beastes For this did nothing at all hurte the poore man no more than the expence coste did profite the ryche man in his Funerall Otherwise we know that decent buriall is lawdable and the duety of humanity 23. And being in hell in torments he lift vp his eyes and saw Abraham a farre of and Lazarus in his Boosome C. Although Christe sheweth a Hystory yet notwithstanding hee describeth spirituall things vnder figures which he knew were meete for our vnderstanding For mens Soules haue not fingers and Eyes neyther are they thirsty neither haue they mutuall talke one with another as is here described betwene Abraham and the glutton but the Lord maketh here a discription of the State of the Life to come so farre forth as our vnderstanding is able to comprehend And the summe is this that the soules of the