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
grief as if it were proper to it selfe Wee are also heereby taught that saints do oftentimes feele the scourge of the Lord and that as well to the Glory of the Father as to their owne saluation 31. And he came and toke her by the hand and lift her vp and immediately the feuer forsooke her and she ministered vnto them The Euangelist Luke sayth And he stoode ouer her and rebuked the feuer Sometime the Lord doth heale by his word only and often times he addeth the signe Hee needeth no helpes his word is sufficient Euen so the Propher singeth that at the commaundemēt of the Lorde the Sea was deuyded into two partes 32. And at euen when the sonne was down they brought vnto him al that were diseased and thē that were vexed with diuels A. The Euangelist Luke saith when the sonne was downe all they that had sicke taken with diuers diseases brought them vnto him But for the exposition of this verse reade the eyght Chapter of Mathew the sixtene verse 33. And all the City was gathered together at the dore Some say that this is spoken by a figure called Synecdoche as al the City for all the company of those that were sicke 34. And hee healed many that were sicke of diuers diseases and cast oute many Diuells and suffered not the Diuells to speake because they knew him And he healed many that vvere sicke C. The Euangelist Luke addeth somwhat more saying And hee layde hys handes on euery one of them and healed them It was not necessary or nedefull that the Lord should lay his hands on any man he needed no helps as we sayd euen now he only vsed this signe for mans sake For it was a singuler signe and a right much vsed in Sacrifices and prayers By this outwarde signe hee declared that he commended them vnto his heauenly father as we haue shewed already in Mathew Now if any man wil take vpon him to immitate Christe in this thinge he shal be Christes Ape and not his follower For it is a foolishe thing to immitate externall gestures except they haue some substaunce and wayghte in them And suffered not the Diuells to speake There might bee two causes why hee suffered them not the one general because the full time of his reuelation was not yet come th' other speciall because he reiected those Preachers and Witnesse bearers of his diuinity which by their prayse coulde do nothing but discredit him and bring him into false suspicion And this latter cause is moste certayne because it was necessary it should be declared that it was mortall warre which the author of lyfe had with the Prince of death and his Mynisters Reade the 16. of the Actes Because they knevve him A. Namely that hee was Chryste as the Euangelist Luke hath 35. And in the morning very early Iesus when he was rysen vp departed and went out into a solitary place and there prayed And in the morning very early The Euāgelist Luke addeth saying As sone as it was day hee departed and went into a Desert place After that he had healed the sicke he went a parte teaching vs that we ought to do nothing for ostentacion or vayne glory but that if we do any good thing we should seeke to hyde it BV. He teacheth also the seruaunts of God to pray then when they seeme to be in Prosperity Further he hereby teacheth that early in the morning is the most meete and conuenient time to pray Into a solitary place As concerning this going aside of Chryste to pray reade the 14. of Mathew 36. And Simon and they that were with him followed after him A. Symon Peter and the rest of the Disciples seing that Iesus was gone away priuily they followed him vntill they came to the place where he was In the meane tyme also the people whych were come to the house betime in the morning when they had learned that Iesus was gone followed him into the Desert as Luke declareth 38. And he sayd vnto them let vs go into the nexte Townes that I may preache there also for therefore am I come Let vs goe into the next Tovvne BV. Although prayer be holy wholsome yet notwithstanding Christe ryseth from the same and getteth him to preach when the Apostles had told him that many were desirous to heare the Gospell preached A. For they telling the Lord that a great cōpany of the Capernaites were at hande which sought him he answereth Let vs goe into the next townes as if he should say This foundation which is layed amonge the Capernaites is sufficient for this present tyme and the time is come that we should go forwarde and that I should preache the Kyngdome of God as I haue done there to the townes and villages here about For I came not to preache to one City alone but to offer saluation by the Gospell to all men For therefore am I come From whence he came he declareth in S. Iohn saying I proceeded from the Father came into the world Luke beside these things sayth that the people would haue kept Christe still to whom he sayd I must preache the kingdome of God to other Cities also For to this ende and purpose the Father hath sent me In another place he sayth As the father sent me euen so sende I you And we sawe and testifie that the father sent his sonne to be the sauiour of the world As concerning the kingdome of God which also is called the kingdome of heauen we haue spoken in the third of Mathew and in the second verse 40. And there came a Leaper to him beseching him and kneeling downe saying vnto him if thou wilt thou canst make me cleane For this matter reade the 8. Cap. of Mathew and the second verse 41. And Iesus had compassion on him and put forth his hand touched him and sayd I will be thou cleane M. The great goodnesse and clemency of Christe is here set forth in that he hath compassion on our myseries his mercies and exceeding Benefites with the which he allured the people vnto him selfe were such as this is and beinge spoken of in our eares at these dayes ought to increase our fayth in him for looke how he shewed himselfe to the Leaper which prayed in fayth then so will he shewe and declare himselfe vnto vs now if we pray faythfully As touching the rest frō the 41. to the 45. verse reade the eight of Mathew and the third verse 45. But hee as soone as he was departed c. Reade our annotations vppon 8. of Mathew for this matter beginninge at the fourth verse FINIS Chapter the seconde 1. AFter a few dayes he entred againe into Capernaum and it was noised that he was in the house After a fevv Dayes B. Some Latine Bookes haue After eight dayes hee entred into Capernaum but in the Greeke Bookes we reade it thus After a fevv Dayes And it was noysed that he was in the House B. The
as Paule teacheth that the Gospell is contemptible after the fleshe that our faith might be grounded vpon the power of the spirite and not vpon the lofty words of mans wisdome or vpon any glory of the World euen so GOD hath placed from the beginning this incomparable treasure in earthen vessells 2. Cor. 4◠1. Cor. ◠1◠that he might the better proue the obedience of faith wherefore if we desyre to come vnto Christe let vs not bee ashamed to followe those maysters whom the Lorde hath taken as it were from the dungehill to beate downe the pride of the World Therefore so soone as Christe was borne he would be knowen vnto men firste of all of the sorte of men which to all men are base vile and of no reputacion that is to say of Sheepeheardes Therefore as wee learne his humility of the place so let vs see how hee instructeth vs to humility when hee woulde haue Sheepeheardes to bee his first Disciples to be preferred before Philosophers Math. 1. ◠Neuerthelesse we must waigh that not only Idiots are Christians all others excluded for the Magi or Wise men are also called But if he had begoon with these Philosophers and Wisemen wee woulde haue geuen this praise vnto art as vnto the foundation Therefore to the ende the Lord might ouerthrow this pryde he began with Sheepeheardes The Sheepheard would rather be knowne vnto sheepheards then to Emperors to Kings to Liefetenaunts to Pharises Scribes and high Priestes BV. These Sheepheards dwelt neere vnto Bethlehem We reade in Genesis Gen. 35. that neere vnto Ephrath which was also called Bethlehem the Tower of Eder was builded and that in olde time to this ende that the same being in a most fertill place of pasture might be a house for the flocke and the Sheepeheardes against all tempestious weathers for the which cause no doubt it was named Eder For Eder signifieth a flocke or a gathering together of Beastes Also Hierom sayth If wee follow the order of the way there is a place of Sheepeheardes neere vnto Bethlehem Hierom in traditionibus Hebraicis where eyther the angells sunge at the byrthe of the Lorde or ells where Iacob fed his Flockes geuinge a Name to the Places or elles which is more true by a certayne Prophesie the Mistery which was to come was shewed euen then And watching their flocke by night As if hee shoulde say lookinge for nothing lesse then a reuelation of Christ Merite is here excluded that Grace might be commended 9. And loe the Angell of the Lorde stoode hard by them and the glory of the Lord shone round about them and they were sore afrayde And loe the Angell of the Lorde C. Wee must consider and beholde Christe in an abiect shewe but withall wee must know that before God his Angells no part of his glory was deminished He lyeth in a stable but the Angells pronounce him to bee the Redemer and the sonne of God hereby also declaringe them selues to bee his ministers And by the very same deede his dyuinity was declared For it was meete that heauenly messengers should firste of all declare that the king of Heauen was borne And seeing that heauenly spirites doe serue the glory of Christ wee see that his humility hath deminished nothing at all of his glory Here the Angell seemeth to bee alone when he declareth his Natiuity For it followeth in the 13. verse And straiteway there was with the Angel a multitude of heauenly Souldiers praysing God and saying c. stoode harde by them E. The Greeke worde signifieth that the Angell was a lofte ouer them than standing by them And the glory of the Lord C. Luke saith that the Glory of the Lorde shone rounde aboute the Sheepeheards whereby they knewe the Angell For that which the Euangelist reporteth had profited litle to haue bene tolde them of the Angell except God had testefied by some visible signe that the same which they hearde proceeded from him Therefore the Angell apeared vnto them not in any cōmon forme or without Dignity but shininge with heauenly Glory which stirred vp the mindes of the sheepheardes so that they receiued the worde brought vnto them no lesse then if it had proceded out of the mouth of God Bu. Therefore this deuine Glory shyning vpon the sheepheards round about draue away the darkenesse of the night brought authority vnto the messenger causing so many as were partakers of this news to credit it For thus they were the better prepared to heare the Gospel But if the Angel had spoken like a man as Angells haue oftentimes appeared in the likenesse of men they woulde peraduenture haue geuen small heede vnto them But the Lord gaue vnto him a marke bycause hee woulde haue his seruants taught Therefore we vnderstande that God would not speake simply whose glory was a signe marke of his diuinity least they should dispise those things wch were spoken of God At this day when we heare the word of God we see not such a sight neither is it necessary For hee hath sufficiently confirmed the worde by Miracles If wee seeke for externall Signes let vs geue care vnto those things which are already done Are we not blinde at his workes if so be all those miracles preuaile nothing at all with vs Furthermore the principall authority cōsisteth in the testimony of the Spirite when as God testefieth that it is he which speaketh in vs. Whereupon the Apostell saith In whom also yee hoped Ephe. 1.13 after that ye heard the worde of truth the Gospell of your saluation wherein also after that yee beleeued were sealed with the holy Spyrite of promise Therefore we want nothing the Gosple hath bene confirmed by Miracles and hee hath now sealed it with the testimony of the Spirite And they were sore afrayde A. It is no marueile if the Sheepheards were sore afraide at the glory of GOD shining rounde about them C. For what is man in respect of GOD. Wee thinke well of our selues when GOD is absent we are contented with our Estate but when GOD doth manifest himselfe vnto vs wee awake from our sleape and wee see our owne fraylenesse And to bee shorte it is the onely presence of God which beateth downe our pride C. Therefore with this feare GOD is wonte to humble the hearts of men that they may geue reuerence vnto his worde as wee haue declared before Luk. 1.12 10. And the Angell sayd vnto them bee not afraide for behold I bring you tydings of great Ioy that shal be to all people Bee not afrayde C. This exhortation pertaineth to the mittigatinge of feare Feare bringeth reuerence tovvardes God For although it bee profitable for the mindes of men to bee afearde that they may learne to geeue due honour vnto GOD yet natwithstanding they haue neede of cōsolation feast they be quite ouerwhelmed For it cānot bee but that the maiesty of GOD muste needes swallowe vp the
desiered to see those thinges which you se and haue not seene them And there is no doubte but that this Reuelation was made vnto Symeon alone that from him a general confirmation might come to al the Godly Before hee had seene the Lordes Chryst C. Chryst is called the Lords Chryst because hee was anoynted of the Father and receiued also with the holy Ghost the Dignity of a Kyngdome Pryestehood A. Concerning the whych thing Read the first of Mat. verse 16.27 And he came by inspyratioÌ„ into the Temple And when the Father and Mother broughte in the Chylde Iesus to doe for him after the Custome of the Law E. The Greeke Text hath And he came in the Spyrite That is to say in the Power of the Spyrite or being led of the spyrit to mete wyth Chryst 28 Then tooke hee him vp in hys Armes and praysed God and sayde LORDE now lettest thou thy seruaunte departe in Peace accordyng to thy Word Then tooke he him vp in his armes S. That is to say he tooke and imbraced Chryst with great Ioy which was a VVorke of Fayth Heere now Symeon is made Partaker of his Fayth and hope Heere now he doth not onely se with his eyes but doth also carry in hys Armes him whome the Heauen of Heauens caÌ„not comprehende and who in his Hande houldeth Heauen and Earth and all thynges therein And Symeon helde in his handes so greate Treasure as none of the most excellent Kynges and Monarches of the world possessed Lorde now lettest thou thy seruauÌ„t R. This excellente Verse consisteth of fower verseâ— And as Zacharias and the Virgin Mary and before them Moyses Debora Anna Dauid and many other haue declared their thankfulnesse towardes GOD in Verses and coulde deuyse no better way to geue god thaÌ„ks for those benefits receiued then with a publique songe of the glory of his name euen so Symeon bursteth forth by the holy Ghoste into a Songe by which hee declareth his thankefull mynd for the clemeÌ„cy mercy of God And in this song he declareth Christ seâ—teth him forth with great praises and magnificeÌ„t Epithetes C. Furthermore by this soÌ„g it is euideÌ„t inough that Simeon beheld the son of God with other Eyes then with the eies of his Body For the external sight of Christ could brynge nothing but conteÌ„pt at least it would neuer haue satisfied the mind of the maÌ„ of god that with ioy he might haue desired his end death being now made partaker of his desire Therefore the spirit of God illumined his eies by faith that he might behold the glory of the son of God though in base conteÌ„ptible shew When hee saith that he departeth in peace he meaneth that he shal by with a quiet peaceable mind as one hauing his desire wish According to thy vvord R. Hee commendeth the truth of Gods promise which was that he should not see Death before he had seene the Lordes Chryste The which promise if it had not bene made vnto him he should in vain here haue made mention of the word of the Lord. A. He reioiseth therefore that he hath his desire and affirmeth that hee will not be vnwilling to die C. But it may be demaunded whether he should first depart this lyfe or whether Simeon was drawne with violence as one vnwilling I answer This circumstaÌ„ce is to be noted which is added According to thy word For when God promised the sight of hys son there was iust cause why he honge in Suspence yea it behoued him to liue in care vntill he had enioyed hys desyre This therefore is to be noated because many do falsely pretend the example of Simeon boastinge that they would willingly die if so bee they might first inioy this or that thinge the which notwithstaÌ„ding they desire rashly and without the word of God If so be Symeon had precisely sayd Now I will die with a quyet minde because I haue sene the Sonne of God he had then shewed the weakenes of his faith but because he had the word of GOD for his Warrante it was lawfull for him to shunne Death according to the rule of Fayth vntill the comminge of Chryst In Peace Bu. As if he should say Thou bringest to passe that I now willingly and with a quiet mind depart out of this life Thou saydst that I at the laste shoulde then die when I had seene the Sauiour of the Worlde whom I haue nowe seene And novve there resteth nothing but that thou suffer me to die when it shall seeme good vnto thee to call me out of thys Worlde By these VVordes Symeon sufficiently declareth how carefully and with what griefe of mynde he wayted for the comming of the Messias when that he affyrmeth himselfe to be nowe in peace because he hath sene and imbraced Chryst the Infant 30 For myne Eyes hath seene thy Saluation C. Although we haue this phrase of Speach oftentimes in the scriptures yet notwithstanding in these the Corporall beholding of Chryst seemeth to be noated euen as if Symeon shoulde say that he had now the Son of God present in the flesh whom before he be helde with the eyes of his myndes Thy Saluation A. Chryst is heere called Saluation Act. 4. â— because there is saluatton in no other then in him For there is no other name geuen vnder heauen among men in whom we must be saued C. Now if so be the behoulding of Chryst being yet but an Infant could so much preuayle with Symeon that it made him quietly and ioyfully to dy how much greater cause of peace and ioy haue we at this day who haue sene all the partes of our Saluation fulfilled in Chryste Chryst is not nowe in Earth neyther do we imbrace hym in our Armes but his Deuine maiestye doth clearely and plainely shyne in the Gospell and he doth there offer him selfe to be seene as it were face to face not in the infirmity of the Fleshe any more but in greate power of the spyrite which he declared in miracles in the Sacrifice of his Death and in the Resurrection To be shorte he is so absente from vs in body that yet notwithstandynge we may behoulde him sittynge at the right hande of his Father A. VVe see also what things Chryst hath done after his Resurrection and what manner Church he hath builded and preserued C. Excepte this sight bringe peace of conscience vnto vs that we may goe chearefully vnto death wee are more then vnthankfull vnto God and do not rightly consider to how great honour he hath aduaunced vs. Which thou hast prepared before the Face of all People Esa 11.10 Which thou hast prepared C. That is to say which thou hast ordayned or appoynted to be knowen of all men according to this saying of the Prophet Esa 52.10 The Lord hath reuealed his holy arme in the sight of all the GeÌ„tyles and all the endes of the Earthe haue seene the Saluation of our God Therefore by
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
she shall not alway haue such oportunity Which shall not be taken away from her C. There are some which vnderstand this part so as though Christ should therefore say that Mary had chosen the good parte bycause the fruite of heauenly Doctrine shall neuer decay The which sence is not to bee reiected Howbeit the other which wee brought before more agreeth with the minde of Christe as that Mary was occupied in a holy and profitable study from the which she ought not to bee called ⧠THE XI CAP. ANd so it vvas that as hee was praying in a certaine place when hee ceasled one of his Dysciples sayd vnto him Lord teache vs to pray as Ihon also taught his Dysciples As hee was praying Concerning the prayer of Christe reade the fourtene Chapter of Mathew the 23. verse Lord teache vs to pray C Whereas Ihon deliuered a priuate forme of prayer vnto his Dysciples hee did it in consideration of the time For the state of the Iewes at that tyme was greatly corrupted yea Religion was so decayed that it is no marueile if the true forme of prayer were retayned only of a fewe Moreouer seeing the promised was at hande it was meete that the myndes of the faithfull shoulde bee styrred vp to pray in hope and desier thereof Ihon therefore coulde make out of diuers places of Scripture a certaine forme of prayer which should agree with the time and come neare vnto the spirituall Kingdome of Christe which began already to be reuealed 2. And hee sayd vnto them when ye pray say O our Father which arte in heauen Hallowed be thy name Thy kingdome come Thy will be fulfilled euen in Earth also as it is in Heauen ¶ For the Exposition hereof so forth vntill yee come to the 5. verse reade the sixt Chap. of Math. the 11. verse 5. And hee sayd vnto them which of you shall haue a friend shall go vnto him at midnight and say vnto him Friende lende mee three loaues c. C. Mathew maketh no mencion of this similitude But the summe is That there is no cause why the faythfull should be discouraged if so bee they haue not their desiers at the first or if so be that which they require seeme hard to bee obtayned For if so be amonge men importunity of askinge doe as it were wringe that from one which he would not willingly doe there is no doubte but that wee shall finde God easie to bee intreated if so be wee persiste constantly in prayer and bee discouraged neyther with delay nor with difficulty The lyke similitude wee haue concerninge the Wydow who ouercame the vniust Iudge though hee neyther feared God nor man with her importunate suite Where Chrlste him selfe perswadeth thus sayinge Heare what the vnrighteous Iudge saith Luk. 18.6 And shall not God auenge his Elect which cry day and night vnto him yea though hee deferre them I tell you that hee will auenge them and that quickly All these thinges teache vs to pray dilligently earnestly and constantly not to be weary After the wich maner if wee pray we cannot but intreate our heauenly Father for all thinges The Woman of Chanaan may also incourage vs to pray with like affection Mat. 15.27 For the exposition of the rest which followeth vnto the 14. vers reade the seuenth Chapter of Mathew the 7. vers And for the 14. verse reade the 12. of Math. vers 22. Also for the 15. reade the 9. of Mathew vers 34. and the 12. Chap. vers 24. and the third Chapter of Marke verse 22. 16. And other tempted him and required of him a Sygne from Heauen A. Luke setteth before vs diuers sorts of men which were beholders of the myracles wrought by Christ Amonge which some marueiled at so great power and no merueile For Sathan hauing great power ouer that miserable man insomuch that hee was both blinde dumbe all at one it was necessary that Christ should haue much more power who with his worde expulsed Sathan and so restored the dumbe blind man possessed with a Diuell to his health that he both spake sawe Other some rayled and spake euell of this miracle saying that this diuell was cast by Christ by the power of Beelzebub the chiefe of the Diuells The rest did not rayle of the miracle wrought by Christ but scorned and contemned the same said that they would beleue in him if as he had shewen an earthly myracle so hee woulde shewe one from Heauen as to make the sunne to shyne bright and sodenly to loose his light againe or some such like trifell in the Ayre But Christ answereth these which being not cōtēt with the present myracle sought to haue a signe from heauen in the 29. vers following But now hee answereth those raylers which sayd that he cast out the Diuell by the help of Beelzebub the chief of the Diuells and he answereth not yeelding reproch for reproch but simply defending his facte Reade the like matter in our annotacions vpon the 12 Chap of Math. vers 25. and the thirde of Marke vers 22. for the exposition of that which followeth vnto the 21. vers of this Chapter 21. When a strong man armed keepeth his house the thinges that hee possesseth are in peace S. The third argument of Christes defence is taken of the impossibillity bycause of the equall power amonge the diuells by which Christe proueth that Sathan cannot bee cast out of Sathan for that the Diuells are of lyke power among them selues By this strong mā is ment the power of Sathan His Armour and weapons are his confirmations by which the diuell defendeth his power and kingdome The keeping of the Pallace signifieth the dilligence care of Sathan which hee hath for his kingdome Are in peace That is to say all thinges are quiet and safe Which he possesseth This Woorde possesseth is a Word of property of domination of power R. His Argument therefore is thus much in effect Yee sclaūderers say that I cast out diuels by the help of Beelzebub but I wyll proue that Beelzebub is captiued ra her and bound by me then a helper of me For when I driue out the Angels or ministers of Beelzebub what doe I else but inuade ransacke the kingdome of Beelzebub take away his munition and deuide the spoyle For men are the kingdome of Sathan by reason of sin Sathā doth mightely raigne bycause of sin in men whom he keepeth indurance in bonds by his Angels But I deliuer men from the Angels of Sathan and restore thē to their former health putting diuels to flight which is to deuide the spoyle But no man can take away a strong armed mans Armour and deuide his spoyle except he first ouercome binde him For otherwyse the strong armed man doth so valiauntly quite defende him selfe that all thinges which he possesseth are in safty from his enemies seeing therefore I take away the weapons
the God hath geuen vnto vs a Kingdome and that for no other cause but because it it was his pleasure wee see most manifestly that the same is not gotten by the merite of Workes Therefore so often as the Lord doth put vs in hope of Eternall Life let vs remember that there is no cause why we should feare the lacke of Daily foode 33. Sell that ye haue and geue almes prepare you Bags which wexe not olde euen a Treasure that faileth not in Heauen wher no thefe commeth neither Mothe corrupteth Sell that yee haue The like charge the Lord geueth in the 19. Chapter of Mathew Verse 16. and in the tenth of Marke Verse 17. Where we shall haue the Expostion hereof By these woordâ— the Lord geueth vs to vnderstand that he would haue in all Chrystians a selling mynd that is to say a mynd so affected that it trusteth not in Riches but prepared to forsake them at the wil and pleasure of God Psal 62 11 1. Ti. â— 17 Then he requyreth at our hands that wee be willing and ready to helpe such as bee in neede and necessity with our goods RoÌ„ 12.8 2. Co. â— â— Oâ—e 6.7 Luke 3.11 For this is a generall saying I vvill haue mercy and not sacrifice And agayne Let him that hath two coates chare with him that hath none Therefore that which Christ speaketh heere concerning the sellinge of possessions oughte not so precisely to be vrged as though it were not lawful for a Chrystian man to keepe soÌ„what in store for himselfe Onely hys purpose is hereby to teach that we muste not onely geeue vnto the poore of our superfluity but also that we must not spare our Landes if so be we haue not money lying by vs to helpe and releue the poore As if he should haue sayde Let your Liberallity be extended eueÌ„ to the deminishing of your Patrimony and to the selling away of your lands For the reste of this Verse reade our annotations vpon the 6. Chapter of Math. Verse 19. 35. Let your Loynes be girded about and your Lights burning C. Chryst doth here shew very briefly in few wordes how the Faithful must walke in this world For first of all he setteth the gyrding of the Loynes against Idlenes and burning Candels against the darkenesse of Ignoraunce Chryste therefore commaundeth hys Disciples to bee ready and prepared for theyr Iourney that they may speedely goe throughout the Land that they may seke no sure or quiet abiding any other where then in heauen An admonition very profitable For although also prophane men haue the chariot of Life in theyr mouth Yet notwtstanding we see how they lye groueling vpon the Earth But God dothe not aduaunce any to the honor of hys Sonnes but those which acknowlege themselues to be inhabitaunts on the Earth for a time and which are not onely prepared always to wander but doe also runne all theyr course to the Celestiall Life And now because al the whyle they are in Earth they are incloased in Darkenesse he appoynteth vnto them lightes as haue they which walke in Darkenes and in the night As touching the gyrding of the Loynes it is a speach taken from the common manner of those that dwell in the East partes â— Ki 18.46 4. Ki 4.19 â—ere 1.17 which vse longe Garmentes R. And in the holy Scriptures the girding of the loynes signifieth celeritye and speede to finishe any matter to bee taken in hande by those Seruauntes which vsed to weare long Garmentes which they vsed to gyrde vp wheÌ„ they wente any whether By gyrded loins and burnyng Candels the Lord meaneth that we must be ready always to goe with him 36. And ye your selues bee like vnto men that wayte for theyr Lorde when hee will returne from the Wedding that when hee coÌ„meth and knocketh they may open vnto him immediately C. Christe here vseth another similitude which Mathew omitting is more briefe in this matter then Luke For he likeneth him selfe vnto the Maister of a house who being mery abroade at a mariage or beinge ells where from home makinge good cheere will notwithstanding haue his seruants to behaue themselues modesty and soberly at home and being occupied with their lawfull woorke to looke dayly for his returne Therefore although the sonne of God be now absent from vs being taken vp into the blessed Rest of Heauen yet notwithstanding bycause hee hath enioyned to euery one his duety it is very absurde that any man should sleepe Idell Furthermore bycause he promiseth that he will come againe vnto vs it becommeth vs to be ready euery moment to receiue him least hee finde vs sleeping and Idell For if so be a mortall man loke for this seruice that at what hower soeuer he returneth home his seruaunts shall be ready ready to go and meete him how much more lawfully may the Lord require the like seruice at the hands of his seruauntes that being sober and watching they may alwayes waight for his comming 37. Happy are those seruants whom the Lord when he commeth shall finde wakinge verely I say vnto you that hee shall gyrd himselfe make them sit downe to meate and will come forth and minister vnto them Happy are those seruaunts A. The Lord exhorteth to watchinge by many similitudes in Mathew in Marke but here he semeth to speake somwhat more For hee addeth Verely I say vnto you that he shal gyrd him sele C. In the which wordes to the ende he may the better encourage his Dysciples he saith that Earthly maysters are so much delighted with the readynes and diligence of theyr Seruants that they will also serue them Not that all maisters vse this but because thys commeth sometime to passe that the Mayster which is gentle and curteous doth admit his Seruauntes as Companions to his own Table Bu. Wherfore we may not so vnderstande thys saying of Chryst as though the Lorde should minister seruelely in Glory to those that are happy and blessed but because he geueth vnto them full and perfecte rest and shall make theÌ„ partakers of his owne Glory For the Lyfe and all the Ioye of the blessed commeth of Chryst and is in Christ For he came not to be ministred vnto Ma. 20.28 Luk. 22.27 but to minister and to geue his lyfe a redempcion for many 38. And if hee come in the seconde watch yea if hee come in the thyrd watche and finde them so happie are those Seruauntes R. This is the behauiour of faithfull seruaunts which loke for the coÌ„ming of theyr lord in the night from a feaste or mariage they gyrd theyr coat vnto them and carry in theyr handes burning torches they prescribe not to their Lord any time when he shall come but being watchfull and careful they wait for his comming home that so soone as he knocketh at the dore they may open vnto him and may geue him light with theyr torches Euen as if the lorde comming in the first watch findinge
like good tourne againe yet notwithstandinge bycause Christ pronouÌ„ceth it to be blessednesse the Worde of Christ is more certayne vnto vs then our owne sence Imagination Also the reason of this blessednesse is added For thou shalt be recompenced A. Therefore it is not a benefit ill bestowed which is geuen to the poore as many places of scripture make manifest as doe these which follow Mat. 25.35 He leÌ„deth to the Lord which geueth to the poore and looke what hee layeth out it shal be payed him agayne And agayne Psal 112.9 Hee hath dispersed and geuen to the poore his ryghteousnes remayneth for euer Pro. 19.17 and euer Also Whatsoeuer yee haue done vnto one of the least of those my brethren yee haue done it vnto mee But let no man gather of this place that wee can merite heauenly blessednes by liberallity towards the poore seeinge that he alone hath purchased the same for vs by his precious bloud Math. 6.4 Pro. 10.41 â—5 35 A. CoÌ„cerning the which matter reade more in Math. 15. When one of them that sate at meate also heard these thinges he sayd vnto him Happy is hee that eateth Breade in the Kingdome of GOD. B. When Christ had spoken coÌ„cerning the weddinge and the resurrection of the Iust one of the guests as awaked out of sleepe and touched wyth the desier of that heauenly Feaste sayd Blessed is hee which eateth breade in the Kyngdome Hee meaneth that there are very few which shal be partakers of this felicity as though not euery one were to bee admitted to that feaste but only the Iewes or the chiefe Rulers of the Iewes But to eate bread in the kingdome of God is to be pertaker of the Ioyes of the lyfe to come and to enioy all Celestiall delightes C. Howbeit the man which spake this seemeth to dreame of a certayne happy state in this lyfe repleanished with all good thinges to know the Nature of a heauenly kingdome 16. Then sayd hee vnto him A certayne man ordayned a great Supper and bad many BV. The Lord tooke occasion of that exclamation of the Feaste to exhorte the guestes and so the Iewes and euery one of vs also to endeuour our selues by all maner of meanes to receiue the Preachinge of the Gospell by a true Faith C. And withall hee casteth the Iewes in the teeth that they can speke well of the kingdome of GOD but when GOD calleth them vnto hym gentlely and mercifullye that contemptuously they reiecte his Grace A. This Parable is expounded in the 22. Chapter of Mathew beginninge at the first verse 18. And they al at once began to make excuse The first sayd vnto him I haue bought a farme and I muste needes goe and see it I pray thee haue mee excused E. In thys Parable Christe teacheth what delayes men vse to make bycause they would not receiue the preachinge of the Gospell and be saued And hee setteth before vs three sortes of men vnder the which are comprehended all that doe erre from the true saluation all meÌ„ generally prefer earthly things before heauenly things and are addicted to the thinges of this present world But these impedimentes are such as may easely stande before the wyse men of this worlde and are Iustefied of theÌ„ bycause they haue a shewe of honesty Is not to increase honesty and dignity to seeke after honour and promotion to prepare Ryches to prouyde for a mans Chyldren and Family and such lyke These things verely deserue excuse before the world but before God not so who commaundeth vs first and before all thynges to seeke the Kingdome of God and the Ryghteousnesse thereof and to prefer the first table before the seconde To buy a Farme to buy a yoake of Oxen and to marry a Wyfe are not euel of them selues but for the doing of these thinges to neglect the worde of God is great sinne I haue boughte a Farme To buy a Farme is to be let from receiuing the Gosple by a care of increasing honors dignity power possessions goods Suffer mee to goe and see it These are wordes of Loue and of Affections which signifie that his heart was set vpon the farme For it is sayd of Christ Where the Treasure is Luk. 12.34 there wyll your heart bee also I pray thee haue mee excused This in treaty is but Hypocrisie But note here what a deepe loue we haue of ryches of honors and of possessions 19. And another sayd I haue bought fyue Yoake of Oxen and I goe to prooue them I pray thee haue me excused S. Beholde here how deepely the care of corporall thinges is planted in vs the which is of such force that it keepeth men which are not enemies vnto the Worde from receiuinge the Worde who if they had bene Enemies they woulde not haue intreated to be helde excused but woulde haue made a rash and stouborne answere Here also we may behold hypocrisie which condemneth not the Supper and yet refuseth to come 20. And another sayd I haue maryed a Wyfe and therefore I cannot come S. This man is let kept backe wyth the care of his house Christe setteth before vs dyuers kyndes of lyfe not that wee must alwayes abyde in these but that they may be exercyses vnto vs by which we may be made more desierous of the Feast in the kingdome of heauen Neyther doth he in this place condemne the lawfull and ordinary maner of lyfe as buying of possessions Farmes tyllage marchandyse wedlocke and such like but hee condemneth only the impiety of men which so make theÌ„selues captiue to these kindes of lyfe that for the same they neglecte the felicity of the heauenly banquet The husband men say Wee must labour wee are not at leasure to heare often the preaching of the Gospell The Marchantes say Wee must traueyle by Sea and Land that wee may followe our vocation The new maryed men say Wee must labour to prouyde for our house to get Ryches both for our Chyldren to come and for our olde age wee haue not so much leasure as to follow the preaching of the Gosple What els is this than if a man should say I had rather pearish in the earth then enter into the kingdome of Heauen This is the most wicked contempt of the woorde of God and of the kingdome of heauen and worthy to be punished with euerlasting fyre For the exposition of the rest which followeth vnto the 25. verse reade the 22. Chapt. of Math. vers 7. 25. There were a great coÌ„pany with him and hee returned sayd vnto them R. When the dayes of Christs assumption were at an ende Christ himselfe hauing testefied that it coulde not be that a Prophet should perish any where els then at Hierusalem hee thoughte nothing better than first of all to obay his Fathers calling and to make satisfaction for our Sinnes at Hierusalem by his Crosse and Death and to saue vs from destruction to euerlastinge
see one Day of the Sonne of man and yee shall not see it C. By these woordes the purpose of Chryst was to admonish his disciples to walke in the Light before the darkenes of the night ouertooke them For this ought to haue ben a sharpe prick for them to make them seeke to profit so longe as they had the presence of Chryste when they heard that greate perturbations were at hand B. Christ therefore would haue his Disciples to depend wholy vpon him yea after his Departure though he were absent in the flesh and not to receiue any other Earthly Messias For hereunto the Iewes wer to redy For no doubt whē there was dissention betweene the dysciples and the Rulers of the People concerning speciall Opinions when many fell away from the Fayth and all places were full of false Prophets when there was in euery Corner persecution and when Tribulation also was at hand many carefully wyshed for the presence of Chryst if it wer but for an hower from whom they myght receiue Consolation and strengthe of mynde Therefore seeing Flesh requireth a Carnall Chryst and Sauioure and seeing the Disciples shoulde feele all aduersity and trouble leaste they also should follow false Chrystes deceyuers which shoulde promise vnto theyr followers Earthly Libertie and Felicity he admonisheth them heere to acknowledge no other Chryste beside him which should raigne in the spirite and not in the Fleshe vntyll that time in the which he should come as it were lighting from heauen to be seene of all men with Glorious Maiestie to iudge the whole worlde They whych vnderstand this place of the times of the last Iudgement are deceiued Concerning the 23. and 24. Verses following Read the 24. Chapter of Mathew verse 23. 25. But firste must hee suffer many Thinges and bee refused of thys Nation R. As if he should say Chryste muste raigne from one Sea to the other but he shall neither enter into this Kyngdome wyth externall Glorye and maiesty as false Prophetes do dreame neyther shall he be receiued acknowledged of his owne people but shall enter into his Kingedome by ignominy passion Crosse and Death So in another place he sayth Luk. 24.16 Oughte not Christe to haue suffered these things and so to enter into his glory A. For the Spyrit which spake in the Prophets foreshewed the passions of Chryst and the Glorie that should followe the same 1. Pe. 1.11 Also in these woordes Chryste sought to couer the offence of the crosse least the Disciples should be troubled with the grieuous afflictiōs to come which the Lord should shortly after suffer For the rest which followeth vnto the 32. verse read the 24. Cap. of Math. verse 37. and 17. 32. Remember Lots wife B. Chryste by these wordes exhorteth vs to runne vnto those thinges whych are before vs forgetting the Thynges which are behynde vs that we may alwaies thinke vpon that which we hope to be hereafter that is to say that we being fre from the whole desire of this VVorlde may earnestly hunger after heauenly thinges C. For Lots Wife was therefore tourned into a pyller of Salte because she doubting whether she had forsaken the Citie in vaine or no looked backe by which in dede she did distrust the worde of God It may be also that the loue of her neste in the which shee was wonte to reste quietly drew her backe Seeinge therefore the Lord would haue her to be a perpetuall Example we must strengthen our myndes with the Constancy of Fayth least in the middest of our race they bee ouerthrowen with doubting For the Exposition of the thirty three Verse Reade the tenth Chapter of Mathew Also for the Exposition of the 34. and the reste of the Chapter Read the 24. Chapter of Mathew beginning at the forty verse and at the 28. verse ⧠THE XVIII CAP. AND hee put forth a Parable vnto them to thys ende that men oughte alwayes to pray and not to be weary And hee put forth a Parable vnto thē C. We know how rare and difficile a vertue the custome cōtinuance of praying is in this our Infidellity bewrayeth it selfe because excepte oure prayers be graunted at the firste wee lay aside both our hope and also oure Godly exercise But this is a true probation of Fayth if a man being disappoynted of his desire doth not for all that discourage himselfe Wherefore not without cause Chryst commendeth vnto his disciples perseuerance in prayer That men ought always to pray C. In saying alway he meaneth the we ought not to be weary or to be dyscouraged If this were setled in oure myndes that prayers should profit vs we would not be weary But wee are by nature proane to impatience insomuch that if the Lord doth not by and by satisfy vs we ceasse from praying We must fight and striue therefore agaynst distrust and impatience And note here that to pray alwaies and not to be weary is not to vse much babling and repetition of Wordes as thoughe God were pleased therewith But by continuance of prayer is ment that we shoulde alwayes haue recourse vnto God A. To the which also the Apostle Paule exhorteth vs when hee wryteth thus Reioise euer Pray continually In all thinges geue thankes 1. The. 5.16 For thys is the will of God in Christ Iesus toward you R. And wee muste pray alway because prayer which commeth of Fayth in Chryst is the way by whych we come directely vnto God in aduersitie and by which we obtaine of hym most assured saluation For so the worde of God teacheth vs to thinke of prayer which commaundeth vs to praye and which promiseth the hearinge of oure prayer Psa 50.15 Call vpon me saith the Lorde in the Day of tribulation and I wyll deliuer thee Ioel. 2.32 Rō 10.13 Iho. 19.23 and thou shalte Glorifie mee And agayne Euery one that calleth on the name of the Lord shall be saued Also Whatsoeuer yee aske the Father in my Name hee will geue it you Secondly the Examples of saints teach the same who in theyr afflictiōs had recourse vnto God were saued Whereupon Dauid said Our father 's hoped in thee Psal 22.5 they trusted in thee and thou diddest deliuer them They called vppon thee and were holpen they put their trust in thee and were not confounded A. There are diuers such Testimonies of Scripture which commēd vnto vs the profit of prayers 2. Saying There was in a certain City a certayne Iudge which feared not God neyther regarded man A certayne Iudge C. Thoughe the simillitude which our sauiour Christ vseth here be hard in shewe yet notwtstanding it is apte for the purpose teaching that his Disciples doe alwayes importunately intreate the Father vntill at the length they doe wreste that from him which otherwise he woulde not willyngly geeue not that God being ouercome with our prayer is agaynst his will moued to mercy but because he doth not shewby and by in
was hyd from them so that they vnderstode not the things whych were spoken R. Thys dulnesse and this ignorance sprange from no other Ground then thys that they beynge blynded wyth the Opinion concerninge the Carnall Kingdom of Christ could vnderstand none of all these thynges whych were Prophesied to come vpō Christ concerning his contumelies afflictiōs Here therfore we se the weaknes of mans wit infected with a peruerse opiniō Many thinke that the disciples were so made afearde with the preaching of afflictions that they were mad as men out of theyr wits insomuch that they vnderstoode nothing for a while Whereby we see how greate the weakenesse of our nature is The Lord is neuer absent but reacheth out his hande vnto vs but we will not receiue the same Notwithstanding we acknowledge that this admonition profited the disciples For afterwardes they began to remēber them so that they were not altogether vnprofitable though at the firste they profited nothinge So that when we profite not at the first in the worde of GOD wee must not be discouraged For the word wil haue his force in due time And this sayinge was hid from them C. The second thyrd time these woordes are repeated to shewe that the dulnesse in the Apostles was greate in that they knewe not to what ende the words of Chryste were spoken And S. Luke dothe propounde and so oftentimes repeate the infirmitie of the Apostles not to follow the same not to flatter our selues in our rudenesse and ignorance not also for the same to contenme the Gospel preached by the Apostles but that glory may be geuen to God alone For afterwards the APOSTLES shewed mighty signes and wonders and proclaymed the Kingedome of Chryste throughout the whole world But because they were very rude men as they are described in this place to bee it is manifest that the glory belongeth not vnto men but to Christe alone A. who at the laste endued them with great power from heauē Read the story following in the 20 cap of Mat. verse 29. ⧠THE XIX CAP AND IESVS ENTEred in and went throughe Iericho C. Hereby it appeareth how litle curious Luke was in obseruing the order of times For after he declared the Miracle which he shewed vppon the blind Beggar when he was gone out of Iericho He now recited what hapned in the city of Hiericho 2. And beholde there was a man named Zacheus which was the chief amonge the Publicanes and was rich also C. Wee haue heere set before vs a notable Example of Repentance in thys Zacheus being one of the chiefe amōg the Publicanes and a rich man The which doth exaggerate the difficultye of conuersion in Zache For what was more difficile then a man which was chiefe of Publicanes and rich also to seeke Chryst and for the desyre he had to see him to clymbe into the Top of a Tree This shewed a singuler and feruent desire to see Chryst which Rych men commonly disdaine to do It may be also that others desired to se Christ but there is good cause why Luke maketh mention of this man aboue all others both for the quallity of the person and also for the wonderfull cōuersion of the man which was sodaynelie wrought S. Hereby we see that Rych men may be saued though it seeme vnpossible vnto men For those Thyngs which are impossible with men ar possible with God 3. And he sought meanes to see Iesus what he should be and coulde not for the preasse because he was little of stature B. We must note here the order of iustification in Zache and the force of repentance First he was moued with a desire to see Christ by the fame which he heard euery where of him and by the spirite of the Father drawing him to the Sonne C. For although faith as yet was not framed in Zache yet notwithstanding this was a certeine preparatiue For he could not so gretly desire the sight of Christ without a heauenly motion to that ende which by by followed For some no doubt were driuē by vaine curiosity to come also from far to se Christ but the end and successe declared that the seede of pietie was included in the minde of Zache so the Lord oftentimes before he manifest himselfe vnto men dothe inspyre them with a blynd affectiō by which they were caried vnto him as yet hidden and vnknowne vnto them And although they haue no reason for that which they doe yet notwithstanding they loose not theyr Laboure for Chryst will shewe himselfe vnto them in due time B. Wherefore wee must note in Zacheus this feruent desire of seeing Chryst who doth not onelie desire to see but doth also declare wyth what zeale hee was mooued Let vs brynge the like mynde and Christ wil meete with vs. But whereof cōmeth this desire Surely not of Flesh but onely of the Spyrite of God who so worketh in vs that we our selues seme Authors Rich mē which are to them selues had rather haue one farthing then the sight of Chryst Therefore this preparation of Zache came of God and not of himselfe A. For what can we doe of our selues else but draw our selues more more frō God Therefore wee must note that which the Apostle saith It is GOD which worketh in you both the will and also the worke according to hys good will Phi. 2.13 4. And hee ran before and clymed vp into a wilde figge tree to see him for he was to come that way R. Luke here geueth vs to vnderstand that Zache had knowledge and feling of his sinne and thought in himselfe that God would not suffer his wickednesse and deceyte to goe alwais vnpunyshed and that hee heard say that a certayne man called Iesus went abroad whom men reported to bee Chryste whych forgaue sinnes and promised vnto mē willing to repente the Kingdome of God Hereuppon then he being inflamed with a desire to haue Remission of sinnes first of all desiered to se who Iesus was but when he coulde not see because of the preasse of people he ran before and clame into the toppe of a wylde figge tree Whereby appered his exceeding desire to see Chryste B. For rich men for the moste part are proud and full of disdaine and loue to seeme graue specially before a greate multitude of mē But this mā though he were riche and in his state and calling a prince was notwithstandinge not ashamed in the sight of the whole multitude to clyme vp into a tree lyke a Boy the which peraduenture hee would not haue don if so be any prince of this world had passed by But nowe he regardeth not the scoffes scornes of men so that hee may see Chryst Whereby we may gather that Zache sought in Iesus more thē the outward sight of his person 5. And when Iesus came to the place he looked vp and saw him said vnto him Zache come downe at once for to day I must abide at thy house C.
downe reapyng that I did not sowe R. First of all hypocrites are reprehended and condempned vppon theyr owne wordes For if so be they thynke God to be a cruel tyrante why do they not follow that way by which GOD may be made a fauourable and mercifull Father And if so be they feele by Experience that a man cannot fulfill the law with his whole strength why do they not seke for that way by which the righteousnesse of the law may bee fulfilled in them after another maner And this way is a true liuely fayth in Iesus Chryst For after that Iesus Chryst is receiued by Fayth GOD which otherwise is a seuere Exactor of his Law is not only reconcyled vnto him that beleeueth and forgieueth his Sinnes but also imputeth vnto him all the righteousnesse of Chryste indewing him with his holy Spyrite that he may not onely haue the perfect fulfilling of the Law in Chryst through Fayth but may also himselfe by hys owne works follow the Law of God so farre forth as may bee done in thys Fleshe And this is to geue the Lorde his owne agayne with aduauntage For Iesus Chryst is our portiō who being receiued by Fayth bringeth with him the Gifte of the fulfillinge of the whole Law For the Exposition of the reste vnto the 26. verse read the 24. cap. of Mat. verse 28. 26. For I say vnto you that vnto euery one which hath shal be geuē and from him that hath not shal be taken away euen that he hath R. This Iudgemente agaynste Hypocrites must be dilligently noted And this sentence is taken from the cōmon manners of men For in this world amonge men the matter standeth so that they which are riche are honoured of other men with Gifts and rewards theyr Riches doe increase but they which are poore are not onely neglected but also haue that litle which they possesse taken from them But oure Lord doth alwayes that thing lawfull in his Iudgement agaynst hypocrits which the men of this world doe some time vnlawfully For the Godly do truly follow their vocation by faithe not onely for the rewards sake but also because they haue a delight and pleasure to obay Gods wil and to follow Vertue although there were no reward apoynted for the same And althoughe they alway follow good workes yet notwithstanding they say we are Vnprofitable seruauntes But Hypocrites do nothing but for a rewarde and do promise vnto themselues for theyr merites not onelie the Felicity of this world but also great happynesse in the Kingdome of heauē But when they come to the Iudgmēt of God those hypocrits are so far from hauing that which they loked for that the same which they made surest accounte to enioy shall be geuen only to the Godly and they themselues caste into vtter darkenesse And this is to take away that one pound from the vniust Seruaunte and to geue the same vnto him that had ten pounds For as in this world Giftes are geeuen vnto rich men that they may be more rych and from the poore that little whych they haue is taken away Euen so in the Iudgement of God to those that haue Chryst by faith the true Felicity the fruit of fayth is geuē which hypocrits arrogated to themselues onely for theyr merits they which haue not Christ by fayth as they are depryued of true felicity so if they possesse any parte of Gods giftes they shall haue no fruite at all thereby but the whole Fruicte thereof shall come to the Godly alone the which God hath approoued by dyuers examples in this world Dauyd had faith and the workes of fayth but Saule the hypocrite had neither true fayth nor yet the workes of faith But what ensued To Dauyd which had the Kingedome was geeuen that he might abound from Saule which had not the kingdome was taken away which he had Mathias had fayth and the workes of fayth Iudas Iscariot had neither faith nor the workes of fayth to Mathie therefore whych had the Apostleship was geuen and from Iudas which had not the Apostleship which he had was taken away Wherfore though in an other place wee are forbidden to couet another mās goods yet for al that in this place there is a lawfull way set before vs wherby we may without sin yea with great ryghteousnesse couet that which is none of our owne to wit Chryst whom wee ought to get by faith and to follow the present calling of Chryst with all dilligence Read the 13. of Mat. verse 12. and 25. cap. verse 29. 27. Moreouer those mine Ennemyes which woulde not that I shoulde raigne ouer them bring hither slay them before me R. Last of all the Citizens which hated theyr Lord and sent a messuage after him saying We wil not haue this man to raigne ouer vs do represente the fourth sort of men that is to say those which persecute Chryst and his Gospell In the number of persecutors the chiefe and pryncipall are the Iewes who killed the Prophets and Chryst himselfe secondly those Popes Bishops and tyrants which hate the word of God the Professors of the Gospel Thyrdly Epicures and Contemners of Religion and with them al wycked and impenitent Persons What then shall become of these Heare the iudgement of the Lord. Bryng them hither and slay them BV. Chryst alludeth to the manner of the Prynces of thys Worlde which commaund Rebels to the slayn in their presence when they haue recouered theyr Kingdome from theyr rebelliō But hee meaneth that Euerlastynge Death is prepared for Vnbeleeuers and Blasphemers of whych he speaketh in another place Goe yee curssed into euerlasting fire prepared for the Deuill and his Aungels Ma. 25.41 But the purpose of Chryste was not onely to terrefye those Rebelles with the horrible vengeance of God agaynst them but also to keepe those that are his in the fayth of Subiection For it is no small Temptation to see the Kingdome of God dispersed by the treason and Rebellion of many Therefore to quiet our selues in trouble Chryst sayth that he wyll come and by his cōming will take vengeaunce on the wycked R. Chryst the Sonne of GOD hath spoken this Therefore Heauen and Earth shall sooner passe then hys word fayle Concerning the Exposition of the 28. Verse Reade the 22. Chapter of Mathew Verse 26. And for the other verses next following them reade the 21. cap. of Mathew verses 1. and. 2.3 and 6. 33. And as they were a loosynge the Colte the owners thereof laid vnto them Why lewse yee the colt R. This is another miracle in that the owners of the Asse and the Colte are so sonne pacefied with one worde insomuch that they suffer straunge and vnknowen men to carry away the Colte By this place it is declared with what power and weapons the kingdome of Chryst is defended in this worlde and preserued For Chryst when hee commaunded the Disciples to brynge the Asse willed them not rayle
answereth Be yee therefore still and quiet for the time is not yet come But wheÌ„ yee are endewed with the holy Ghoste ye shall begâ—n to execute that whych I now commaund you I will Arme and strengthen you with heauenly Power by which ye shal be plentifully appoynted with all manner force against your enemies The very same our Euangelist repeateth in the beginning of the Apostles saying Act. 1.4 And gathering them together he commaunded them that they should not departe from Hierulem but wayte for the promise of the father whereof saith he ye haue herd of me For Iohn truely baptized with water but ye shall be baptised with the holy Ghost after these few dayes By which senteÌ„ce that which hee nameth in this place Power from aboue and the promise of the Father hee calleth there the holy Ghost C. Therefore lest the Apostles should rashly run forth to preach before their time Chryst commaundeth them to be quiet and stil vntill such time as he sending them forth might vse them in fit and conuenyente time And this was a profitable triall of theyr obedience in that they beynge endewed with the vnderstanding of the Scripture and enspyred with the Grace of the spirit held their peace as duÌ„be because the Lorde had forbid them to speake For we know how gredely meÌ„ desire to be knowne when they thinke that they shal do any thing wyth praise and admiration Wherefore by this example we are taught not to take any thinge in hand without Gods calling And whereas they are commaunded to abide at Hierusalem he ment that the same should be after they were returned out of Galile C. For after hee had geuen them commaundements in a secret place he willed them to abide still silent for a time vntill he had endewed them wiâ—h new power from heauen A. Mathew and Marke adde concerning the charge which Chryst gaue vnto his Apostles to preach and to Baptize Mat. 28.19 Mar. 16.15 For the Exposition of the 50. verse read the 28. Chap. of Math. verse 20. 51. And it came to passe as he blessed them he departed from them and was carried vp into heauen Marke hath When the Lord â—ad spoken Marke 16. vnto them he was receyued into heauen and sate him down on the right hand of God Act. 1.9 And Luke hath in the Actes And when he had spoken these things while they beheld he was taken vp an hie and a cloude receyued him vp out of their â—ight 52. And they Worshipped him and returned to Hierusalem with great Ioye C This Worshipping testefieth that the Apostles doubted now nothyng at all concerninge the Resurrection of Chryst For they doe not worship hym as some notable prophet but as the king of Kings and as the Iudge of the whole World And retourned to Hyerusalem And LVKE in another place sayth Act 1.12 Then retourned they to Hyerusalem from the Mounte that is called Olyuet which is from Hyerusalem a Sabboth dayes iourney Here the Apostles obay the Lords coÌ„commaundement which he gaue them saying But tarry ye in the City Hierusalem vntill ye be endewed vvyth power from aboue With great ioy This is that same ioy of the which the Lord had foretould them saying Ye now therefore haue sorrow But I will see you againe Ioh. 16.22 and your Heartes shall reioyse and your ioy shal no maÌ„ take from you 53. And were continually in the teÌ„ple praysing lawding God AmeÌ„ C. Because the purpose of Luke was to wryght a longer Historye hee onely briefly toucheth what the Apostles dyd for the space of ten dayes The â—um is that they were daily occupied in praysing God and that they frequentrd holy Assemblies in the temple R. Now they were throughly perswaded that Chryst was risen agayn from death whom also they beheld when he assended into heauen from wheÌ„ce they doubted not but that he would sende that which he had promised vnto them While therefore they wayted for the promised holy Ghoste they applied theÌ„selues wholly to such exercises as became godlinesse A. neither doe they now hide themselues as before with the Dores shut but being made more boulde and couragious they cast away all feare and do geeue thankes vnto the Lorde God with greate ioy for that hee hauing sent a Redeemer into the world hath restoared miserable men from the tyranny of Sinne Death and the Deuill into the Liberty and Fredome of Godds Sonnes FINIS