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
with so greate dilligence Yea Marke hath this thing more then the other peculiar to himselfe namely this that hee doth oftentimes inculcate shewe that our Lord Iesus taught And he chose vnto him Caparnaum being a wicked City least that any man should thinke that Preachers ought to flee and auoyde such as were wicked A. The Euangelist Mathew hath And he went about all Galile teaching in their Synagoges and preachinge the kingdome of God At the length they enter into Capernaum And straite vvay on the saboth dayes he entred BV. Math 4. All tyme certaynely is apt and meete for the preaching of the Gospell but specially the Saboth day which was appoynted of God to retayne and keepe his worship among men Euen so also euery place is meete and conuenient to preach the Gospell in if the matter and necessity so require But the Synagoge or the temple is a most meete place for this purpose 22. And they were astonyed at his learning For hee taught them as one that hadde authority and not as the Scribes And they vvere astonyed at his learninge A. The same words hath the Euangelist Luke C. But the Euangelists meane that the â—ower of the spirite shyned in the wordes of Christe in so much that it constrayned the prophane and colde hearers to meruayle And not as the Scribes Luke sayth that his worde was in power that is to say full of dignity but our EuaÌ„gelist S. Marke speaketh more fully adding the Antithesis that his words were not like to the words of the Scribes For seeing they were false interpreters of the Sciptures their doctrine was litterall and deade which breathed or shewed forth no efficacy of the spirite and in the which there was no maiesty Such coldnesse we may see at this day in the speculatiue Diuinity of the Papacy which onely consisteth in outwarde shewes Those maisters imperiously thunder out whatsoeuer seemeth vnto them good but seeing after a Prophane maner they babble prate of diuine matters insomuch that no religion can appeare in their doinges it is but filthy and friuolouse whatsoeuer they bring in For the Apostell Paule sayth not in vaine that the kingdome of GOD consisteth not in words but in power To be short 1. Cor. 9. the Euangelistes meane seing the order of teaching was then disordered and corrupted which brought no reuerence of GOD to the myndes of men that the deuine power of the spyrite was euidently to be seene in the words of Christ which brought fayth and credit vnto him This is the Power or rather the dignity authority at the which the people was astonied A. Of that which authority we may read at large in the seuenth of Mathew 23. And there was in their Synagoge a man vexed with an vncleane spirite which cryed And there vvas in their Synagoge C. It is lykely that this man which was possessed of an vncleane spirite was one of that multitude whereof Mathew maketh mencion sayinge And his fame spred through all Syria and they brought vnto him all those that were diseased were taken wyth grypings and them that were possessed with Diuells and those which were Lunatike and those that had the Palsey he healed them B. But the narration of Marke and Luke is not superfluouse because they bringe in certayne circumstances which do not only make the myracle more euident but also contayne a profitable doctrine For the Diuell doth craftely confesse Christe to be the holy one of God that men myghte haue a suspicion of some aliaunce betwene him and Christe By the which deceipt also he wente afterward about to make the Gospell suspected and he ceasseth not to attempt the like at this day And this is the reason why Christ commaundeth him to be still It may be truely that this confession was extorted from him violently and yet for all that betwene these two there is no disagrement namely that he being constrained to geue place to the power of Christ exclaimeth him to be the holy one of God notwithstanding craftely goeth about to obscure and darkeÌ„ the shining glory of Christe We must also note that hee doth so flatter wyth Chryste that hee might secretly wythdraw himselfe from his hand and by this meanes he is coÌ„trary to himselfe For to what ende was Christe sanctified of the father but onely the deliueringe men from the tyranny of the Diuell hee might ouerthrowe his Kingdome but because Sathan coulde not beare the power which hee perceyued to bring destructioÌ„ vnto him he sought to stay Christe in coÌ„ntempt by a vayne titell Vexed vvith an vncleane spirite E. As concerning the vncleane spirite reade the xii of Mathew BV. He is called a Spirite of his substance and of his nature and quality impure or vncleane R. As touching the power of Sathan we must first of al note that al men by reason of sinne are borne in the power of Sathan and are by nature the mancion places of Sathan and doe abide in his power vntil they be deliuered by Christ But Sathan in diuerse men doth shew his power and tyranny diuersly For one man is caryed headlonge of him by anger another by filthy lust he maketh one man his bondman through couetousnes and another through arrogancy one man hee tyeth with the bandes of enuy and another with furor and madnes And although all men which by nature are the Children of wrath are captiues vnto Sathan yet notwithstanding they are properly called Demoniakes or possessed of Sathan which are carryed by Sathan to furor and madnes Such kynde of Demoniake is heere offered vnto Christe Saying 24. Alas what haue we to doe wyth thee thou Iesus of Nazareth Arte thou come to destroy vs I know thee what thou arte euen that holy one of God Alas vvhat haue vve to doe vvith thee A. Of this question reade the 8. Cap. of Mathew Arte thou come to destroy vs R. By these woordes Sathan doth reason the cause with Christe and confesseth that he knoweth him to be the holy one of God which should be the Redemer of Israell and whom God according to the saying of the Prophet gaue to be the pledge of the People that he might helpe vp the earth agayne and possesse agayne the desolate heritages that he might say to the prysoners Esay 49. go forth and to them that are in darkenes come into the light and that he knewe very well that he was ordeyned of God to oppresse his tyranny and to destroy him but he thinketh that the time is not yet come that hee should be cast froÌ„ his tyranny into perpetuall punishment Sathan truely is addicted of God to perpetuall condenmation yet notwithstaÌ„ding he shal not be tormented vntill the latter Iudgment the which thing Peter meaneth wheÌ„ he saith 2. Pet. 2. God spared not the Angels which sinned but cast theÌ„ down into hel deliuered theÌ„ into cheines of darknes to be kept vnto iudgmeÌ„t they are kept sayth he vnto the
the worde of God would not suffer him to haue so much leisure For the Lord when he preceiued their earnest desier forsooke his meate and went to teaching 21. And vvhen they that belonged vnto him heard of it they went out to lay handes on him for they sayd hee is madde C. It is meruayle that in the Kynsfolke of Christe there should remayne such wickednesse that they should affirme Christe to be mad who ought to haue bene the firste Helpers to further the kingdome of God When they see that he had gotten him some name ambition tyckelleth them to make the same knowne at Hierusalem For they desire him to goe thyther that he myght the better set forth him selfe Iohn 7. But now seeing hym to be hated of the Heads Rulers to be subiecte to many reproches and to be despised also of the greater part least all the kynred should receyue some detrement losse dyspleasure and shame they thinke it best to lay handes on him and to tye him vp at home as a man out of his Wittes and that they were thus perswaded it is euident by the wordes of the Euangelist First of all behold here how great the blindnesse of mans wit is in that it so peruersly iudgeth of the manifest glory of God The power of the holy Ghost truely did manifestly shyne in all the words and deedes of Christe BV. But grosse and carnall reason counteth thē mad men which are not out of their Witts in the folly of this World Secondly let vs learne that the lighte of sayth cōmeth not of fleshe and bloude but of the heauenly grace of God least any man shoulde boaste in any other thinge than in the regeneration of the holy Ghoste according to the saying of S. Paule ◠Cor. 5. Yf any man wyll bee counted in Chryste let hym bee a newe Creature 22. And the Scrybes vvhych came downe from Hierusalem sayde Hee hath Beelzebub by the chiefe diuell casteth hee out Diuells BV. The Phariseys being the mortall enemyes of Christe did calumniate and speake euell of all the wordes of our sauiour Christ and did seeke to prooue by all meanes that the Kyngdome of God was not yet come and that another Messias was to be looked for And when the People coniectured by the signes and myracles that the kingdome of God was come the Pharises cryed that these myracles were done by the power of the Diuell And by the chiefe Diuell A. Mathewe declareth Beelzebub to bee the chiefe of the Diuells Math 12. 23. And hee called them vnto hym and said to them in parables how can Satan driue out Satan A. As touching this verse and the residue euen vnto the ende of the Chapter reade the exposition of the 25. vers in the 12. Chapter and so forth FINIS Chapter the fourth 1. ANd hee began agayne to teach by the Sea syde and there gathered vnto hym much People so greatly that he entered into a Shyp and sate in the Sea and all the people was by the Sea side on the shore And he began agayne to teach BV. Christ taughte agayne who coulde finde nothing that coulde set forth the glory of God or pertayne more for the profite of men then that By the Sea side B. He is oftentimes sayd to teach by the Lakes side of Genesar It might that the same place was very meete and conuenient for the people Reade this whole Parable in the 13. Chapter of Math. 2. And he taught them many thyngs by Parables and sayd vnto them in his doctryne And he taught them many things B. What those many thinges were this present Chap. teacheth There were present diuers Auditors of diuers Dispositions and therefore hee preacheth the doctryne of the Gospell and of the Kingdome of God by dyuers similitudes wisely and wyth great discrescion dispensing the riches of Gods kingdome And sayd vnto them in his doctrin The Hebrevve Phrase is this And hee spake vnto them in teachinge or hee spake vnto them according to his maner of teaching For without Parable◠spake he not vnto them as it may appeare in the 34. verse following As touching the exposition of the third verse reade the 13. Chapter of Math. 4. And it fortuned as he sowed some fell by the way side and the foules of the ayre came and deuoured it vp A. The Euangelist Luke addeth saying And it was troden vnder feete 5. Some fell on stony grounde where it had not much earth and immediately it sprange vp because it had no depth of earth The Euangelist Luke hath And some fell on the Rocke For the rest of the Parable contayned in the 6. 7. and 8. verses reade the 13. Chapter of Mathewe 9. And he sayd vnto them Hee that hath eares to heare let him heare And he sayd vnto them A. The Euangelist Luke hath and as he spake these thinges hee cryed It is like that hee spake these things with a lowde voyce that he might be the more easely heard And therefore in the seuenth of Iohn it is sayd Iohn 7. In the last day that great day of the feast Iesus stoode cryed saying if any man thyrste let him come vnto me and drinke This hee did that they might be the more attentiue to the thinges that were spoken By this cry also he declared the feruency of his minde how greatly he desired to be vnderstode and to haue his worde receyued He that hath eares to heare R. As if hee should haue sayd I neede to explicate this Parable by many words because they which haue any Experience of thynges shall easely vnderstande what this Parable meaneth Namely that as the faulte is not in the seede if it doe not alwayes bring forth fruite euen so the faulte is not in the Gospell if it bring not forth his fruite in euery hearer Let him therefore heare to whom it is geuen of God to vnderstand those thinges which hee heareth Moses saith Deut. 29. And the Lorde hath not geuen vnto you an vnderstanding heart and seeing eyes and Eares that might heare vntill this day By those words truly of our Sauiour Christe we are admonished that al are not capeable of the doctrine of the Gosple but they onely whose myndes the Lord hath illuminated with the secrete power of his spirite 10. And when he was alone they that were about him with the twelue asked of him the Parable They that vvere about hym A. That is to say his Disciples with the twelue Apostles for so Mathew and Luke affirme Asked him of the Parable Luke hath Sayinge what Parable is this that is to say What meaneth this Parable 11. And he sayd vnto them vnto you it is geuen to know the mistery of the Kingdome of God but vnto thē that are wythout all thynges are done by Parables Vnto you it is geuen to knovve the Mystery A. The wicked prophane men must not bee made partakers of that which is mystical and secret The rest of this
not haue prayed at all except they had had some hope Euen so the Children of God are wonte to bee mooued and to tremble throughly when they are seriously tempted and yet notwithstandinge their fayth and truste in the Lorde doth not quayle as wee may often times perceiue in the Psalmes of Dauid And therefore alwayes in time they feele the presence of the Lord. Maister carest thou not that vve pearishe C. They seeme not here to pray simplely but to chyde with their Maister The Euangelist Luke hath Maister Maister wee pearishe Which words haue a confused feare as it might seme Reade the 25. of the 8. of Math. 39. And hee arose and rebuked the Wynde and sayd vnto the Sea peace and be still and the Wynde ceassed and there followed a great calme And hee arose and rebuked the vvinde B. What doth the Lorde heere Hee would haue his to bee tempted not to pearish And rebuked the vvinde The Euangelist Luke addeth And the tempest of Water What is ment by rebuking the Winde our Euangelist declareth in these words Peace bestill Reade the 26. verse of the 8. Chapter of Math. And the vvinde ceassed Luke hath And they ceassed and there was made a great calme So that wee see consolation is coÌ„monly measured by the measure of affliction Herevpon the Prophet Dauid sayth In the multitude of the sorrowes that I had in my heart â—salm 94. thy comfortes haue refreshed my Soule And the Apostell Paule As the afflictions of Christe abounde in vs â— Cor. 1. euen so by Christ our consolation doth abounde 40. And he sayd vnto them why are yee fearefull how is it that yee haue no fayth Mathewe hath Why are yee afrayde O yee of litle fayth A. How cometh it to passe that yee dispayre of safegarde I being with you B. Luke hath Where is your fayth The Children of God are tempted to this ende that they may that better know themselues and God also that they feelinge their owne infirmity and the great goodnesse of God may forsake themselues and flee vnto him onely in time of neede 41. And they feared exceedingly sayde one to an other Who is this For both Wynde and Sea obey him And they feared exceedingly B Luke hath And they being afrayd merueiled and sayd among themselues who is this that Wynde and water obay him Our Euangelist hath For both wynde and Sea obay him Here let vs note the great effect of true miracles for alwayes by them the power of God and Christe is set forth that the godly may see how safely they may commit them selues vnto him which hath power of all thinges and wyth how great feare and reuerence they ought to worship of God Reade the 27. verse of the 8. of Math. FINIS Chapter the fifth 1. ANd they came ouer to the other side of the Sea into the Countrey of the Gadarenites And they came ouer to the other side of the Sea BV. That which the Apostell Iohn doth shew by the holy Sermons of the Lord the other three Euangelists doe demonstrate and set forth by the wonderfull and most effectuall workes of Christe that Christe is the lorde of all things to whom the Worlde the Diuell sinne diseases calamities lyfe death are subiect and that the rule of those thinges is gieuen of Christe the deliuerer by fayth to all those that imbrace the Gospel The Hystory following teacheth that Christ is the Conquerer of Sathan whose force cruelty is declared by many wayes to this end that the strength power of him that ouercommeth him myght the more appeare Into the Countrey of the Gadarenites B. Mathew in his eight Chapter sayth that he came into the Countrey of the Gergesites For so that Region or Countrey lying on the other side of Genesar Luke 8. and ouer against Galile as Luke maketh mencion was called of the City Gadara of which Iosephus maketh much mencion In that Country as Hierom sayth there was a City called Gergessa to the boundes whereof the Lord peradueÌ„ture arriued by this passage and that therefore it is written of Math. that the Lord cam into the CouÌ„trey of the Gergesites Therefore when he came out of the Ship to lande as Mark Luke make mencion straight way there met him 2. possessed of Diuells Our Euangelist Marke Luke make meÌ„cion only of one because they mighte as well describe and set forth the power of Christe in one as in two For they tooke not in hand to write the hystory of those whom the Lord healed but of the Lorde hymselfe which did heale that his power and not the number of those that were holpen by him might be knowne Reade the 28. verse of the eight of Mathew 2. And when he was come out of the ship immediatly there met him froÌ„ amonge the townes a man possessed of an vncleane spirite B. Luke addeth Out of the City As touching this verse and the 3. 4.5 6. and 7. Reade our exposition of the eight Chapter of Math. 8 For he sayd vnto him Come out of the man thou foule spirite This is the cause why the Diuell sayde he was tormented For there is no greater torment to the Diuell than to haue those taken from him whom hee thought to be his owne Furthermore the Kingdome of Chryst is a torment vnto him than the which nothing is more agaynst him They are not yet so tormented as they shal be tormented after the comming of Chryst but they are tormented now by them selues The neerer the Kingdome of Chryste approcheth the more they burne To be shorte as Peter teacheth that the Soules of the Godly were delyuered by the comminge of Christe euen so the Diuell and all the wicked shall haue the greater payne because hee is shewed vnto them to their dispayre 9. And he asked hym What is thy name And he aunswered and sayde vnto him My name is Legion For wee are many C. Hee asketh what the Diuells name is not that the Diuel hath names but because he would shewe the power of the Diuell My name is Legion Heere the certayne number is put for the vncertayne by the which he declareth that he is of a great number Whereby wee gather that to bee a vayne Opynion by which many men thinke that euery one hath two angels appoynted him the one good the other euell the which error came from the Gentiles who so thought of good and euell Angells But why one Legion possessed one man it is not our part to enquyre except hee therefore call him selfe a Legion because hee hath more power in one than in another as when God hath more care for one then for another he geueth the greater company of Angells not that hee lacketh so great a number but so hee declareth the aboundaunce of his grace R. Seeinge therefore hee nameth himselfe a Legion he declareth that he goeth about this one thing namely that he might doe much hurt and also that he is of the
verse the 4. 5. 6. also reade the exposition of the 13. of Math. beginning at the 55. verse 7. And he called the twelue and began to send them forth two and two and gaue theÌ„ power agaynst vncleane spirites And he called the tvvelue A. This place agreeth with that whych is in the 10. of Math. the 1. verse And began to send them forth tvvo and tvvo Luk. 10. Luke sayth that the Lord hauinge appoynted the seuenty Dysciples sente them two and two before him And gaue them povver agaynst vncleane Spirites These wordes are expounded in the first verse of the tenth of Math. Where also loke for the exposition of the 8. verse following 9. But should be shoed with SaÌ„dales and that they should not put on two Coates But should be shoed vvith Sandales E. A Sandale is a kinde of Shooe among the Grecians appertayninge to Women the which onely kept the soales of the feete from harme and were tyed crosse the foote with narrow latchets And that they shoulde not put on tvvo Coates Luke more playnely sayth Neyther shall yee haue two Coates Namely one on and another to carry For the rest of this verse and that which is coÌ„tayned in the tenth and 11. following reade the tenth of Math. beginning at eleuenth verse 12. And they went out and preached that men should repent And they vvent out and preached C. Math. declareth not what the Apostells did Our Euangelistes Marke Luk. 9. and Luke say that they went through that Prouince that they were appoynted By whose words it doth euideÌ„tly appeare that the Office which Chryste then coÌ„ted vnto th'Apostells was but temporall and for a fewe dayes For they say that they went through townes Cytyes and there is no doubt but the very shortly they returned to their maister agayne as it is sayd in another place That men should repent Math. sayth that the Lord commaunded the Apostelles to preach that the Kingdome of Heauen was come Math. 10. Luk. 9. Luke simply sayth that hee commaundeth them to preache the kingdome of God and to heale the sicke The same commaundement he gaue to the other seuenty Disciples whom he sente before him to those places whether hee ment to come But as it may appeare by this place this also was added that men should repent because as Mathew hath the kyngdome of heauen was come And this was the very summe and principall poynte of the preaching of Iohn the Baptist of Christ also and his Apostles the which thing is dilligently to be noted 13. And they cast out many Diuells and anoynted many that vvere sicke vvith Oyle and healed them And they cast out many Diuell B. Where as Christe coÌ„maunded with the preaching of the kingdome of God to heale the sicke to clense the Leapers to rayse the deade and to cast out Diuells he did it to this end that this doctrine of life might by great signes bee commended to the whole worlde with no lesse excellency than the law was commended to the Iewes and that it might also be declared that the kingdome of Christe doth bring sauing health both to body and soule And anoynted many vvith oyle C. Here it may be demaunded Obiecti why the Apostells vsed to anoynte with Oyle and to what ende seeinge they had the gyfte of healing Answer Certayne learned meÌ„ say that it was a kynde of medicine And wee confesse that Oyle was very much vsed in those countreys but yet there is nothing more vnlykely than that the Apostles vsed ordinary and Naturall remedies which mighte obscure the myracles of Christe For the Lord did not make them cunning in the Art of healinge or of Phisicke but rather commaunded them to doe myracles that thereby they might styrre vp all Iewry Wee do determyne therefore that this was a visible signe of spirituall inuisible grace by the which they declared that health did proceede from the secret power of God of which they were mynisters For in the time of the lawe the grace of the spirite was commonly figured by oyle But how preposterously and out of all order haue they imitated the Apostelles which haue brought and established in the Church a continuall order and ryte of anoynting the sicke seeing that Christe gaue the gyft of healing to his Apostelles not that they should commit the same as by righte of Inheritaunce to their Posterity but that it mighte bee for a time a seale of the doctrine of the Gospell An abuse of Christs miracles by the Papists And at this day the foolishe ignorance of the Papistes is very ridiculous which say that their stinkinge anoynting is a Sacrament by the which they bring those that are almost deade to the graue A. They abuse also the commaundement of Iames which sayth Is any diseased among you Iames. 5. let him call for the Elders of the Church and let them pray for him and anoynte him vvith oyle in the name of the Lord. 14. And king Herode heard of him Math. 14. a Luke 9. b. for his name vvas spread abroade and hee sayd Iohn Baptist is rysen agayne from the deade and therefore mighty vvorkes doe shew forth theÌ„selues in him And king Herode heard of him A. By the wordes of Mathew and Luke these wordes are thus to bee framed At that time Herod the king heard of the fame of Iesu and all that he did Our Euangelist in steede of these words the fame of Iesu hath His name vvas spread abroade But these things are expounded in Math. Chrysostome sayth that this fame of Iesu was not knowne to Herode at the first beginning of myracles but longe after namely shortely after the death of Iohn And hee sayd Iohn Baptist is rysen agayne from the deade The same words hath the Euangelist Mathew But Luke seemeth to disagree sayinge And hee doubted because it vvas sayd of some that IOHN vvas rysen from the Deade and of other some that ELIAS appeared and of some others that some of the olde Prophets was risen And Herod sayd Iohn haue I beheaded But vvho is this of vvhom I heare such thinges But these places may easely be reconsiled if wee say that HERODE firste of all contrary to the expectacion of others spake these wordes which LVKE hath So soone as hee hearde of the Fame of IESV But afterwarde the power of Christes Myracles beinge corroborated and confirmed that hee fell into their Opinion which sayde that IOHN was rysen from the deade and that he spake those thinges which are written by our Euangelists S. Mathewe and Marke the which is most likely As concerninge these verses reade in the 14. Chapter of S. Mathew 15. Other sayd that it is Elias Some sayd that it is a Prophet or as one of the Prophets 16. But vvhen HERODE had heard of him he sayd It is IOHN vvhom I beheadded he is rysen from death 17. For HERODE him selfe had sente forth His serâ—ants and layde handes vppon IOHN
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
the more certainely and gladly imbrace the Saluation offered vnto them of the which all the Prophetes had testified from the beginning For our faith which is the sound and firme Foundation is truely referred vnto Chryst seeing he is manifested by the Testimonies of all the Prophets And although there are not many euydente places in the Prophetes concernynge Chryst yet notwithstanding there is no doubte but that the meaning of all the Prophetes was to leade vnto chryst as to the ende as did Moses also For what was the end of the Ceremonies And the Prophetes were interpreters of the Law wherefore if the law leade vnto Chryst it followeth also that the Prophets leade vnto Chryst Howbeit if any man doe more narrowly waighe and consider the Prophets he shal find that there is not one which leadeth vnto Chryst For they cannot haue theyr truth but in Chryst For their commoÌ„ vse was to conclude their speaches by the Couenaunt of the Lorde Thereunto alwaies they reduced the People that they might stand fast in the same Hee which knoweth not this shal neuer vnderstand the Prophetes as did not the Ievves who standing very curiously vpon the enarration of wordes and not vnderstanding the dryft and purpose of the same erred By the mouth of the Holy Prophetes C. He calleth the Prophetes holy to the end their Woords might haue the more authority and reuerence as if he should say that they were no lighte or common but plausible VVitnesses hauing commaundement from God to testify of Chryste Let vs know therefore that they spake not of them selues or see theyr owne decrees before the world but that God spake vnto vs by them Heb. 1.1 2. Pe. 1. â— The which the Apostles testifie But how euery one of the Prophetes haue borne witnesses vnto Chryst it were to longe particulerly to shew Let this at this present serue that they spake plainelie ynoughe of that Redemption to come which was reuealed in Chryst 71. That vve should be saued from our Enemies and from the Hande of all that hate vs. E. The Greeke Texte hath Saluation from our Enemies c. That is to say That vve might be deliuered froÌ„ our Enemies Or. That he wil delyuer vs. E. This Verse and some of them following dependeth vppon the nexte Verse going before where it is sayd As hee spake VVhat hath hee spoken He hath spoken Saluation froÌ„ our Enemies that hee woulde shewe mercy and so forth C. Therefore although this Speach Saluation froÌ„ our Enemies be harde to bee vnderstande yet notwithstanding the sence is plaine that no practises power force and lyings in wayte shall let God for the perpetuall preseruing of vs when wee are deliuered out of theyr handes So that Zacharias doth more plainly explicate the power and Office of Chryst And to speake truth it should profite vs little or nothing to heare that Chryste is geuen vnto vs excepte also we knewe what he profiteth vs. Therfore for this cause he doth more fully teach wherefore the Horne of Saluation was lyfted Namely that the faythful mighte be saued from their Enemies And there is no doubte but that Zacharias knew well inough that the Churche of God had not the pryncipall war wyth flesh and Bloud but with Sathan and all his Traine by which the mortal Enemy seeketh heere Euerlasting Destruction For although also External Enemies doe assaulte the Church yet notwithstanding seeing the kingdome of Chryst is Spyrituall hee speaketh specially heere of Sathan the Prince of this World and of his Army Agayne it is noted how miserable the condition of men is without Chryst that is to say they lie prostrate vnder the Tyranny of the Deuill For otherwise Christ would not haue deliuered his chyldren out of his hand that is to say from his power Notwithstanding this Place teacheth that the Church so longe as it is a Pilgrime in this world is amoÌ„g her Enemies and is subiect vnto theyr Violence if so bee Chryst were not at hande to helpe But this is the inestymable grace of Chryst that our saluation is sure and safe although wee bee beâ—et round aboot with Enemies 72. That he would deale mercifully with our Fathers and remember his holy couenaunt That he would deale mercifully E. That is to say That he would perfourme that towardes our Fathers which of his mercy hee promised vnto them and that he might be myndefull of his holy Couenaunt Hereuppon we see that it came to passe by the onely mercy of God that hee sente a Redeemer this is the Foundation of the whole Redemptiyn A notable Order verely to be obserued For after he had described the Office of Chryst he sheweth agayne that Chryst is not geuen for our merite but onely of the free Mercy of God Tit. 3.5 Not of workes that be in righteousnes which wee haue wrought but according to his mercy he hath saued vs sayth the Apostle With our Fathers C. The Fathers might haue bene thought to haue ben worthy and to haue obtayned this thinge by theyr merites For the VVorld hath ben alwayes thus superstitious that it hath worshipped deade Sainctes insomuch that it hath made of them an Idol Moreouer he meaneth heere that not onely their Nephewes but also their Fathers were vnworthy of so notable a Benefite of God Furthermore wheras Zacharias exteÌ„deth the mercy shevved in his time vnto the Deade Fathers that they myghte all haue the feeling of the Fruite thereof it followeth hereof that the grace and power of Chryste is not contayned wythin the Straights of this Momentany life but is Eternall Neyther hath it an ende wyth the Death of the Flesh seing the Soule lyveth after Death and a Resurrection followeth the Deathe of the Flesh Therefore as neither Abraham nor any one of the Sayntes could attayne Saluation by his owne power and Merits euen so the coÌ„mon Saluation in Chryste was declared to all the Faythfull as well to the deade as to the Lyuing And remember hys holy couenaunte C. GOD is sayde to be mindefull of his Couenaunte because by that longe Delay hee might seeme to haue forgotten thinges vnder the which delay he suffered a People miserably afflicted to languish Therefore there are here three things in order to be obserued which are contained in this verse Fyrst of all that God was led by his mere mercy to make a Couenaunte with the Fathers Secondly that makyng a Couenaunte hee tyed the Saluation of men vnto his word Thyrdly that hee offeted all manner of Grace and goodnesse in Christe that so he might establish all hys promises For the assuraunce of theyr Faith consisteth only in Chryst In the Couenaunt remissioÌ„ of sinnes is promised but the same consisteth in the Bloud of Chryst Righteousnesse is promised but the same is offered in the Satisfaction of Chryste Life is promised but the same is to be soughte no where else sauing in the Death of Chryst Exod. 24.7 Heb. 9.19 And this is the cause why God in
Israell From that time the IEWES haue neuer ceassed to spurne kyck agaynst God but specially they withstoode Chryst Now at this Day they whych call them selues Chrystiās vse the like outrage yea they which doe proudly arrogate vnto themselues the pryncipal gouernement of the Church do bende theyr whole power to oppresse Chryst But let vs remember that they so lytle preuayle that at the lengthe they are crushed and broken to pieces For vnder this word Destruction the holie Ghost threateneth such grieuouse punishment vnto the vnbeleeuing to the end we may learne to keepe our selues far from Fellovvship vvith Christs ennemies is perillous least our fellowship with thē bryng vppon vs the lyke Destruction And yet we may not beare the lesse loue vnto Chryst because at his rysing many fall 2. Cor. 2. because the sauour of the Gospel is alway sweete and acceptable vnto God although to the wicked world it be deadely If any man demaunde how Chryst is an occasion of destruction to the vnbeleeuing which are already in Destruction though he were not wee easely aunswer that they are in double Destruction which do willingly depryue themselues of that saluation which God offereth vnto thē Therefore Destruction heere signifyeth a Double punishment whych remayneth for all the vnbeleeuing after that they haue wittingly and wyllingly warred agaynst the son of God A. The very same thinge our Sauyour Chryste noted by the Similitude whych he propounded saying Whosoeuer falleth vpon this stone shall bee broken Mat 21.44 Ioh. 9.37 but vppon whome soeuer it falleth it shall al to grynd him For when the kingdome righteousnesse of GOD is openly Preached Sathan styrreth vp those whome he houldeth Captiue that the more clearely the truth is offered vnto them the more they withstande the same and that the more they fill vp the measure of theyr Impiety so much the more they might be stricken wyth furor and madnesse in somuch that a man may see many voyde of common sence and reason This same happened to the Israelites For they which in their owne conceypte seemed to be very wise being offended at the Doctrine of Christ were made so blynd that they omitted no Cruelty vnpractysed vppon our sauiour himselfe Vntill they hauyng sufficiently prouoked the wrath of God vppon themselues were quyte cut of and cast into perpetuall Destruttion And vprysing agayne S. That is to say to be an occasion of vprysinge of Saluation For in what a remnaūt of Israell were saued and are as yet saued Chryst is the occasion thereof being apprehended by fayth C. Therefore this Consolation is set agaynst the first parte which mytigateth the matter odiouse vnto oure sence For this is grieuous to be heard If nothing else be added that chryste is a stone of offence which with hardnes breaketh the greatest part of men Therefore the Scripture putteth vs in mynde of hys other office also Namely that the Saluation of men standeth vppon him as sayth also the Prophet Esay 8.13 Blesse yee the LORD of Hostes let him be your Forte and he shall bee your Defence and stronge Tower Reade the second Chapter also of the first Epystle of Peter beginninge at the 4. verse Therefore least this bee to terryble vnto vs that Chryst is sayd to bee a stone of offence let vs by and by set agaynst it that he is also called the corner stone by which the Saluation of all the Godly is sustayned Yea let vs call to mynde to our comfort that the one is Accidentall and the other proper C. Furthermore it is worthy to be noted that Chryst is not called the Piller of the Godly but the Resurrection For the state of mē is not such that it is good for them to abide in the same Therefore before they rise from Death they must begin to liue Of many in Israell S. Hee excepteth heere those remnaunts of the which the prophet speaketh The Remnaunt of Iacob shall bee conuerted vnto the Lord their God Esay 10.11 Read the 11. to the Rom. Verse 4. 35. And moreouer the sword shall pearce thy Soule that the thought of many hearts may be opened Moreouer the Swerde E. This word Moreouer is not here superfluously added signifying that the person is chaunged and that there is heere the beginning as it were of new sorrow C. This Admonition serued very well to the comfortyng of the Vyrgins mynde that it might not be ouerwhelmed with griefe when she should come to sustayne those sharpe bruntes Assaultes whych shee could not auoyde R. It may be that it pleased the Lord thus to presse her downe leaste shee should waxe prowde vpon truste of the Flesh For if so be a prycke of the flesh were geuen to Paule least the gretnes of the Reuelations should puffe him vp VVhy may we not thinke that the lyke was geuen to Mary being so highely aduaunced to honour 2. Cor. 12. Therefore she is admonished to prepare her self to beare sorrow For in this place this word Soule signifieth the Place of the Affections as if hee should say And thou which art the mother of the sonne of GOD considerest how great this grace is and hast iuste cause to glory in GOD but yet thou shalt not be in euery point blessed For thy Son came not to lead a life fre frō al sorrow paine but to abide sharpe conflictes Therefore thou shalte bee partaker with him in his Crosse and not onely that but also thou shalt feele great griefe euen as if a sword wer thrust through they brest C. Wherefore although Maryes Fayth were shaken with many tēptations yet notwithstanding she had bitter contention with the Crosse with the which Christ might seeme to be quyte ouerwhelmed with destruction And although she was at no time swallowed vp of grief yet neuertheles she had not such a stony heart so flinty but that the same was grieued euen as the constācy of saints differeth much from senceles blockishnes That the thoughts of many harts may be opened When the light of the Gospel ariseth sundry persecutions therwtal thē do appeare the affections of the hart which before wer hid For mās simulatiō may be so cloked hid that wtout Chryst they cānot be sene But Christ with his light discouereth al deceipte maketh hipocrisy naked Therefore by right this office is geuen vnto hym that he maketh the secret affections of the heart manifest But when the crosse is ioyned with doctrine hee doth more narrowly examine the hearts of mē for they haue imbraced Chryst by external professiō cannot abide to beare the crosse because they se that the church is subiect to sundry afflictiōs they quickly forsake their place G. This was manifest in the time of Chryst passiō For they which imbraced Christ only in outward shew discouered their hipocrysy on the cōtrary part they which estemed better of Christ as did Ioseph of Aramathia Nicodemus declared their sincere affectiō
Elizeus the Prophet and none of them was clensed sauing Nahaman the Syrian C. Christ therefore added this to shew that he must haue respect vnto the will of his Father 4. Kin. 5.14 and that of his owne will hee tooke nothing vpon hym For why was Elias sent vnto a straunge Wydowe but onely bycause it so pleased God to haue it Also why did not the same befall other Leapers which happened to Naaman a straunger but onely bycause Elizeus had receiued no such commaundement of the Lord C. And although Christe doth particularly wound the Nazarites with these Examples yet notwithstanding withall hee reprehendeth the ingratitude of the whole Nation bicause all of them for the most parte were wonte the nearer that GOD came vnto them the more disdaynefully to contemne him For howe commeth it to passe that GOD shoulde preferre a Straunge Woman before all the Israelites but onely bycause the Prophet being reiected of them was constrayned to seeke his abode in a prophane Land Also to what ende would the Lord haue Naaman the Syrian to bee healed of Elizeus but only to the shame and reproch of the people of Israell Therefore the sence and meaning is this The same happeneth now which came to passe longe ago at what time the Lord sent his power to straungers which were farre of bicause he was reiected of his owne people Neuerthelesse Christe gieueth vs to vnderstand that nothing of his own glory is deminished in that hee is not regarded of his owne Countrey-men bycause GOD cannot adorne and extoll his Sonne in another place wythout their Ignominie and shame euen as before tyme hee honoured his Prophets in the middest of the Gentiles By this meanes the proud and foolishe boastinge of the Fleshe is beaten downe seeinge wee see that the Lorde doth raigne and send downe his gratious Dew not onely where and when it pleaseth him but also in farre Corners not regardinge the Land which he had chosen for his Inheritance And hereof wee may gather a generall Doctrine namely that it is not our parte to prescribe and appoint vnto GOD howe hee shall bestowe his Benefites who at his owne pleasure aduaunceth to honour the basest and most contemptible reiecting the chiefe Wee must also note the Antithesis or Comparison betwene Israell and the prophane Gentiles and with all wee must knowe that none are chosen before others for their owne worthines but that the same commeth rather to passe by the wonderfull Counsayle of GOD the reason whereof though it bee hydden from vs yet notwithstanding we must adore the height depth of the same 28. And all they in the Synagoge when they hearde these thynges were filled with wrath B. The Nazarites were greatly offended with this Reprehension C. They vnderstoode whereunto those two Examples tended which Christe had vttered namely that the Grace of God should be taken from them and be bestowed elswhere Therefore they tooke it to their reproch But when their Consciences shoulde haue bene pricked to the quicke and correctinge and amending their faults should haue fought for remedy they are onely moued wyth fury and outrage Thus the wicked doe not onely resist the Iudgements of GOD obstinatly but doe also cruelly set vpon his Seruāts Notwithstandinge hereby it appeareth of what force those reprehensions bee which proceeded from the Spirite of God For they inflame their mindes with madnesse which would willingly make a scorne of them So that there is no cause why we should meruaile to see the wicked at this day when they are prouoked by the preaching of the Gospell to vtter their blasphemies being ready also to kill the Mynisters thereof for they will admit no new or straunge thinge 29. And rose vp and thruste him out of the City and led him euen vnto the edge of the Hill whereon their City was builte that they might cast him downe headlonge A. If so be that Christe had flattered them after the maner of the Pharises they would haue honored him greatly R. But bicause he noted their ingratitude vnbeliefe by his Sermon they are so mad and outragious agaynste him that they seeke to destroy him not onely as a simple Heretike but also as the author of all impiety and some execrable Manster hated of God and men Heere in the Nazarites let vs beholde what is the lot of the Mynisters of Gods Worde amonge wicked men For euen as Christe was Derided of his Citizens preachinge the Gospell out of Esay the Law setting threatninges and punishmente before their eyes was caried to death euen so all the Mynisters of Gods worde if they preache Christe the magnificent promises of the Gospell and doe place their hearers in the kingdome of heauen and in euerlastinge felicitie their rewarde at the handes of the wicked is to be laughed to scorne and to bee disdayned as a babler And if they preach the Law and the threatnings of the law and cry out against the sinnes of men and deliuer them vnto Sathan for the destruction of the fleshe that the soule may bee saued in the day of the Lord Iesus then are they called raylinge Knaues Traytors Seditiouse persons and such as are vnworthy to liue vpon the Earth and they are caried to death euen as if they were the most wicked of all other For thus it is wont to come to passe Math. 7. ◠that when pearles are cast before Swyne and that which is holy geuen to Dogges the one will treade the Pearles vnder their feete and the other turning vpon their Benefactors will all to rent them What then Shall not the Woorde of God therefore be preached Yes verely it must be preached For although there bee many which contemne and persecute the same yet notwithstanding the lord hath alway his shepe which heare the voice of the sheepherd and although the Preacher of the Worde be in many daungers yet neuerthelesse not one of his Enemies can hurt the least hayre of his heade without the good will of GOD. 30. But hee passing through the middest of them went his way C. Luke geueth vs to vnderstand that Christe miraculously by hys Deuine power escaped present death R. The Nazarites held him Captiue and led him to cast him downe headlong from the toppe of the Hill but hee escaped from them so freely that they themselues know not by what meanes hee had gotten out of their handes C. By which example wee are taughte that although the aduersaries preuaile so that our lyfe seeme subiect vnto their will yet notwithstandinge the power of GOD shall haue the maisterye to saue and defend vs so longe as it is his pleasure to keepe vs in the Worlde For GOD can tye their hands dasell their Eyes and bereaue them of their Wittes to haue his purpose This power shall alway preuaile how soeuer the wicked fret and fume C. For thus saith Christe in an other place Ihon. 11.9 Are there not Twelue howers in the day If any
famous Pharises whose fauour hee mighte haue gotten wiâ—h one worde they being as yet his friendes but hee lodgeth in the poore Cottage of a Fysher man in that which a sicke olde Woman lay on Bed Christe did this to this ende and purpose not to teache vs that rych men Noble men are quighte reiected from God For God respecteth no mans parson but hee coÌ„meth to this poore Cottage to shewe that Pouerty and sicknesse is not so much neglected and coÌ„temned with God as it is with men For in this Worlde there is nothinge more abiect than poore men nothinge lesse regarded than such as are sicke But Christe commeth to these and sheweth that of all others hee hath moste care for them Wherefore let not them which are oppressed with Pouerty afflicted with sicknesse fainte and bee discouraged neyther let them thinke that they for their Pouerty and sicknesse are reiected of God but let them be sure that the more they are pressed downe with afflictions the more they are beloued and regarded of God And they made incercess A. The piety of this Family which was in the house of Simon Peter is set before vs to be immitated For they nourish the mother in Lawe which was troublesome both for her yeres and also for her Sycknesse beside this they pray vnto Christe for her health Most contrary therefore vnto these are some at this day who much dysdayne olde Women and when they are sicke will sooner desire that the Diuell would fetch them than that they might be restored vnto health Than the which mynde what can bee more beastly and cruell For olde age is honourable amonge the wylde and barbarouse people and dare these cursse the same in a very olde Woman Amonge the gyftes of GOD olde age is not the leaste What madnesse than is that to cursse an olde Body for the Gyfte of God But commonly it commeth to passe by the Iust Iudgement of GOD that those Varlets which despise this gyfte of God neuer are Partakers thereof themselues A. This story is touched in the eight Chapter of Mathew verse 14. and in the first of Marke verse 29. 42. As soone as it was day hee departed and wente into a Deserte place and the People sought him and came to him and kept hym that hee shoulde not departe from them R. Marke sayth that hee prayed in this place The prayer of Chryste was not without effect For seeing he hath made God so fauourable towards vs that hee acknowledgeth vs to bee his sonnes through Christe hee hath also obtained for vs the spirite of adoption whereby wee cry Abba Father Reade more concerning this in the 23. verse of the fouretene Chap. of Math. And the People sought him A. Marke hath Mark 1.37 All men seeke the to the which hee answered Let vs goe into the next villages that I may preache there also for therefore am I come But our EuaÌ„gelist hath as foloweth 43. And hee sayd vnto them I must preache the Kyngdome of God to other Cittyes also for therefore am I sent C. By these wordes Christe declareth howe dilligent hee was to preache the Gospell and to discharge his office R. As if hee should say I am not sent to dwell in Capernaum onely but to preache the Gospell in euery parte of Iury. Wherefore I must not haue regarde where I may liue more securely and honourably but where I may followe my callinge C. But if any man demaund whether it is better yea or no for the ministers of the Gospell to be wanderers abrode sparingly to deliuer Gods doctryne in diuers places or to abyde in teachinge those Hearers which they haue once gotten Wee answere that the action of Christe of that which mencion is made here was grounded vpon exellent reason bycause it was agreeing with the coÌ„maundement calling of his father For Christe had but a short time to go throughout all Iudea to stir vp mens myndes as if it had bene with the sounde of a Trumpet to heare the Gospell 44. And hee preached in the Synagoges of Galile A. Marke addeth And hee cast oute Diuells For the Lord wrought diuers myracles to confirme his doctrine R. And by the way we haue a worthy example of obedience For Christ might haue liued with great honor in Capernaum but he rather chose to obay his Fathers callinge then to followe his carnall commodities First of all for this cause that by his obedience hee might make God fauorable vnto vs and might satifie for our sinnes secondly that by his example hee might learne vs obedience that which we owe also vnto our deuine calling For if by Faith in Christe we follow Gods callinge verely euen as God hath exalted Christe being obedient to him euen to the death of the Crosse so also hee will exalt vs into perpetuall Felicity ⧠THE V. CHAP. IT came to passe that wheÌ„ the people preassed vpoÌ„ him to heare the worde of GOD he stoode by the Lake of Genazareth Bu. Luke by this History declareth vnto vs how Peter the rest were called to the company of Christ to the end they might bee instructed by him prepared for the office of the Apostelship And the myracle of the Fishes doth notably agree with the Apostelshippe and with the Ministery of the Gospell For by the great multitude of Fishes which were caught Christe noteth vnto vs the great efficacy of the Gospell the which should bring great plenty of sinners out of the kingdome of the Diuell into the kingdome of God And Christe him selfe doth so interprete it when he saith that Peter Iames Andrew Ihon shal be fishers of men Preased vpon him A. Hereby we se with what feruency the hearers came to heare the word of God beleuing that the same was the word of God which chryst preached To herae the word of God If we will beleeue in Chryst RoÌ„ 10.14 we must heare the word For how shal they beleeue in him of whome they haue not heard A. And although GOD can geue knowledge vnto men otherwyse then by the Instrument of preaching yet notwtstanding this is his ordinary meane of dispersing that they whych will attaine Saluation by Faythe in Chryst must geue eare vnto gods word By the lake of Genazareth Mathe. and Marke according to their vsuall phrase of speach cal it the sea of Galile 2. And saw two shpipes stande by the Lakes side but the FishermeÌ„ wer gone out of them and were washing theyr Nets And saw two ships A. The other two Euangelists Mathew and Mark omit this And were washing theyr Nets As if Luke should say They were out of all hope to take any fishes seeing neither occasion to take fish nor yet any profit at all of theyr Laboure A. But God is wont to declare hys power in matters past mans hope 3. And he entered into one of the shyppes which pertayned to Simon and prayed him that he would thrust out a little from the
whom alone forgeuenesse of Sinnes must be sought and he corrected the Pharisies which were present both for that they trusted ouer muche in them selues and contempned others in respecte of themselues And ther is no doubte but that this profited in many of them though not presentelye yet afterward C. So that in this sentence that incomparable fruit of Faith is noted which the Scrypture so ofteÌ„ commendeth as that it bringeth peace and Ioy to mens tonscyences and suffereth them not to be disquieted Wee being iustified by Faithe sayth Saynte Paule haue peace with God through our Lord Iesus Chryste Rom. 5.1 by whome also we haue had enteraunce by Fayth vnto his Grace wherein we hys GRACE wherein wee ioyse in hope of the Glory of GOD. Therefore Chryste ioyneth heere peace with Fayth So it was said to the VVoman diseased with an Issue of Bloude Thy Fayth hath saued thee Goe in Peace Reade our Annotations vppon the fifth Chapter of MARKE beginnynge at the 30. fower Verse ⧠CAP. THE EIGHT AND it CAME to passe afterwarde that hee hymself weÌ„t through euery Citye and Towne preaching shewyng the Kyngdome of God and and the twelue were with him R. In this place it is declared howe that Iesus Chryst when hee had Publiquely begun the Office of the Messias abode not still in one certayne City idle and slouthfull but went throughe Cities and Townes VVherein the excedyng Loue of GOD towardes men is declared For Chryst the Son of GOD dyd not tarry in any one City vntill they that were sicke and oute of the way came vnto him to be healed and to bee brought into the way of Truth but hee walketh through the whole Countrey and seketh after such Myserable persons as looked for no such Thynge and healed them Chryste also by this his Peregrination teacheth euery one of vs to follow hys calling For Christ was ordayned of GOD the Father to this ende and purpose that hee myght be the publique and General preacher of Iury of Galile If therfore Chryst the Sonne of GOD shunneth no labor no payne no perill onely to satisfy his callyng why then are not we miserable men styrred vp by his example to do nothing else then by all maner of meanes and with all diligence to follow our calling Reade the thyrd Chapter of Mathew the 2. Verse the fourth Chapter the 23. Verse the ninthe Chapter the 35 verse and the first Cap. of Marke the 14. Verse And the Twelue with him C. Luke sayth that the twelue Apostles preached the Kingdome of God with Chryst Whereby we gather that althoughe the ordinary office of teaching was not as yet committed vnto them yet notwithstanding they were daily prechers preparing audience vnto theyr Mayster so that although theyr condition was inferior yet notwithstanding they are said to be helpers with Christ 2. AND also certayne womeÌ„ which were healed of euill Spyrites and Infirmities Mary which is called Magdalene out of whom weÌ„t seuen Deuils A. In that the women followed it was a token of thankefulnes because they had receiued benefits of him both Spyrituall and corporall as in that they were taughe in the Gospel of the kingdome and were deliuered from euill Spyrites as was Mary Magdalene who had bene vexed with seuen deuils This fellowship may seeme to brynge smal honor vnto Chryst For what was more vnseemely for the Sonne of God then to carry about with him women that were defamed But hereby we see the better that those vices with that which we were laden before Faith do so litle hynder the Glory of Chryste â—h 5.22 that they do rather inlarge the same And in dede he is not sayd to haue found the church without wrynckell or spot which hee hath chosen but that he hath clensed the same with his Bloud that hee mighte make it pure and fayre Wherefore the miserable and shamefull condition of these women after they were deliuered form the same turned to the great glory of Chryst as to declare the excellent signes of his power and Grace Also theyr thankefulnesse is commended by Luke as is said because they followed theyr deliuerer contemning the shame of the World There is no doubte but that they were poynted at of some and the presence of Chryst was as it were a Theater to cause them to be sene but they refuse not to haue their shame openly knowen so that the Grace of Chryst might be manifestly knowen For in Mary there was a singuler myracle of the vnspeakeable goodnes of Chryst in that she being a woman possessed with seuen Deuils and as it were the most vile mancion of Sathan did not onelye vouchsafe her the honor of a Dysciple but also his Company Which is called Magdalene C. Luke addeth the name of Magdalene to put a difference betweene her and the sister of Martha and other Marâ—es of whych mencion is made in another place For that this was not the Sister of Lazarus and Martha it is to manifeste seeing that she was of Galile And to affirme her to bee the same sinfull Woman of whome mention is made in the chapter before is so folish absurd that it neede no loÌ„ger spreache of the same But most fondely and vnlearnedly of all other they wryte which by the seuen Deuils will haue seuen deadly sinnes vnderstode when as Luke heere manifestly testefieth that these Women were deliuered from vnclean Spyrits A. Of this Mary Magdalene Marke maketh mention saying When Iesus was rysen early the firste day after the Saboth Maâ— 16.9 he appered first to Mary Magdalene out of whom he had cast seuen Deuils 3 And Ioanna the wyfe of Chusa Herodes Steward and Susanna and many other which ministred vnto him of theyr Substance C. Seeing these women were rych Famous Matrons theyr Godly mind deserueth the more prayse spending vpon Chryst theyr money And not contented with this Duty setting aside theyr businesse at home they rather choose to follow him with enuy and many incommodities and to abide hard lodging then to haue delycate quietnes in theyr own houses And it may bee that Chuza Herodes Steward being to lyke vnto his mayster was quyte contrary to the purpose of his wyfe but the Godly womaÌ„ ouercame this let with the Feruencie and constancy oâ— her zeale R. As touching Chryst hee rather choase to liue vpon the stypend of others then to possesse much ryches in this world For he broughte himselfe into pouertie that he might sanctifye the same being otherwise contemptyble in his owne and by the same might prepare for vs heauenly euerlasting Riches A. Euen as Paule testefieth Ye know the Grace of our Lord Iesus Chryst that though he was rich 2. Cor. 8.9 yet for your sakes he became poore that ye through his Pouerty myghte bee made rich B. And in that he receiued at the handes the necessaries for thys Lyfe sowing spirituall things he confirmed that in himselfe which he taught his Disciples saying The labourer is
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
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
theÌ„ for their sins But why art thou afrayd to come vnto Chryst Behold he more earnestlye desyreth thy Saluation then thou caÌ„st craue the same Hee is more readie to offer his Benefites vnto thee theÌ„ thou art to receiue them A. So in another place speakinge of his Death hee sayth Luk. 12.50 I must be baptized with a Baptisme and how am I payned til it be ended R. Wherefore the more thy sinnes oppresse thee the more make thou hast to come vnto Chryst because hee came not to cal the righteous but sinners to Repentaunce Moreouer Chryst maketh mention of his passion againe to the end his disciples myght know that he died willingly And hee speaketh not onely of his passion but also of his resurrectioÌ„ glory to come 16. For I say vnto you henceforth I will not eate of it any more vntill it be fulfilled in the Kingdome of GOD. R. As if he should say This shall bee the last Passeouer which I will eate with you in this mortall body For hereafter I will not liue as a man amoÌ„g you but I wil enter by my passioÌ„ into the Kingdome of God I will dye and rise agayne from Death not to liue an Externall Lyfe after the manner of this worlde amonge you but to liue in the Kingdome of God For al things shal be fulfilled which the prophets haue foreshewed concerning the Kingdome of God Reade for the rest vnto the 21. verse in the 26. cap. of Math. verse 25. 21. Yet behold the hand of him that betrayeth me is with me on the Table R. In these wordes Chryst first of all declareth that he suffered not his passion by constraynte but of his own voluntary will For hee knoweth bothe his betraying and the traitor and he could if hee had would escaped the same in time But he rather desired to suffer his passion thereby to worke our saluation then to set himselfe at libertye to enioy his pleasure RoÌ„ 15.3 A. Therefore most truly is it sayd by the Apostle that Chryst pleased not himselfe but as it is written The rebukes of theÌ„ which rebuked thee fel on me R. Moreouer whereas so often he maketh mentioÌ„ of the treason of Iudas he doth it not to make the rest of the disciples hate hym as a most wicked person but rather to prouoke Iudas to repent him For al though Iudas had already committed a most haynous offence in makynge a bargaine with the high priests for the sale of Chryst Yet neuertheles Christ reiecteth him not but seeketh by all meanes to draw him to repentance He washeth his feete he putteth him in mynde of his fault but yet in such wise that he toucheth him not by name Read for the two verses following the 26. of Mat. Verse 24. 24. And there was a stryfe amonge them which of them should seme to be the greatest A. Concerning this contentioÌ„ and the original thereof we haue spoken in the 20. Chapter of Math. verse 24. Mat. 18.4 The which Luke semeth to place here out of order BV. The like contention also happened betwene the Apostles at another time of which mentioÌ„ is made in the 18. of Math. Mat. 10.28 28. Ye are they which haue bydden with me in my Temptations A. This sentence semeth to agree with that of Mathew Ye that haue followed me in the Regeneration shal sit vppon twelue Seates and Iudge the twelue Trybes of Israell wheÌ„ the son of man shall sit vpon the Throane of his maiesty C. But Luke vseth moe words then doth Math. For because the Apostles followed Christ in his temptations and stode constantly hee pronounceth that they shall also be pertakers of his Glory And he calleth hys contentions Temptations wyth the which God exercysed him and his Apostles And very aptely hee vsed thys word temptations because accordyng to the sence and feeling of his humane Nature his faith and Patience was proued 29. And I appoint vnto you a Kyngdome as my Father hath appoynted vnto mee C. He doth here make them not onely Liefetenants but also kings because he geueth vnto them that kingdoÌ„ whych hee had receiued of his Father By this his exaÌ„ple he exhorteth theÌ„ to patience lest they should to gredely desire that Kingdome which was geuen to him to dispose for although his father had appointed him to be a kinge Yet notwithstanding he was not by and by exalted to his Glory Nay hee abased himself first got him kingly Honor by the shameful death of the crosse BV. But if we refer these words to the former contention this shal be the sence Why do ye conteÌ„d among your selues who shal be greatest Lerne rather to serue of me for the more a man serueth the greater he shal be But be of good cheare euery one of you shal be great For ye haue walked with me in humility abiding with me in my temptations which I haue suffred by the Iewes for the which my brethren also haue forsaken me therfore ye shal raigne with me For alredy I dispose vnto you the Kingdom of Heauen euen as my Father hath disposed the same vnto mee that ye may enioy the same with me that ye may eat and drinke with me at my table that is to say that yee may enioye the Glory plesures of the life to come with me Therefore litte vp your mindes to those thinges which are to come putting away that Dreame concernynge this present felicity kingdome For here wee muste serue there wee shall raigne 31. And the Lord sayd Symon Symon beholde Sathan hath desyred to sift you as it were wheat C. Chryst speaketh not here only Hystorycally of the trouble to come But also plainly sheweth that his disciples must haue a battaile with sathan wtal promiseth vnto them victory And this is a very profitable admonition that so often as any stumbling block is laid before vs we may by and by set before our eyes the subtil snares of Sathan Euen as the Apostle Paule also teacheth saying â—ph 6.12 We wrastle not agaynst flesh and bloud but against rule agaynst power agaynst wordly gouerners of the darkenesse of this worlde agaynst spyritual wickednes in Heauenly things Therefore the meaning of Chrysts words is this When hereafter very shortly ye see me oppressed Know ye for a certaintie that Sathan will vse the same violence against you to ouerthrow you and that this is a very fit occasion for him to weaken your faith BV. And whereas he nameth Simon twise it sheweth the vehemeÌ„cy and serious affection of his Admonition Furthermore in that he sayeth Sathan hath desired he noteth that all euils come by the meanes of Sathan Wherefore wee are rightly taught in our daily prayer to pray that wee may be deliuered from all euil that is to say from the deuil sin Finally he admonisheth Peter aboue the rest because he should fal aboue the rest And it was meete that hee should fall more deepely then the rest
prepare thēselues to fight telling them that they must sell awaye all that they haue euen to theyr Wallet and scryp which men Commonlye do in warres to arme themselues But he calleth them not to Externall fighte but onely vnder the simillitude of warfare he telleth them what hard skyrmishes of temptations they muste abyde and how great brunts of Spirituall battayles they were to endure B. As if he should haue sayd Heretofore when ye had me present in the flesh ye liued so pleasantly so well by the sufferance of my father that ye wāted nothing not onely when ye wer conuersant with mee but also when I sente you far of from me to preach the gospel without all furniture prouisiō But hereafter yee shall liue after another maner and shal be in danger of so gret persecution that of necessity ye shall bee constrained to carry with you a wallet a scrip a sword if ye haue them if ye haue them not ye shal be forced to sel away some of your apparrell to buy them For I shal be shortly taken from you ye shal se me geue that onset charge of this sharp cruel battaile But consider that my fathers power shal continue as it hath don hitherto and shall geue you strength in the myddest of all Aduersity In like maner our Sauior Chryst at this day hath the same cōsideration of vs so the he doth not rashly thruste vs forth vnprepared vntaughte but before he send vs to the cōflict he armeth vs geueth vs strength A. The lyke saying our Sauiour Christ vttered to Peter after his resurrection saying Verely I say vnto thee whē thou wast yong thou girdedst thee Iho. 21.18 walkedst whether thou woldest but whē thou art olde thou shalte stretche out thy hands and another shall gyrde thee and lead thee whether thou wouldest not 37. For I say vnto you that yet the same which is written must be perfourmed in me Euen amonge the wycked was he reputed For those thinges which are written of me haue an end C Chryst here declareth that he hath not yet fulfilled all thinges which pertayne to his Office neither should be vntill such time as hee was reputed taken among the wicked But least the shamefull reproach hereof mighte vtterly discourage them he bryngeth in the prophesie of Esay Esa 53.12 Euen amonge the wicked was hee reputed The which cannot be expounded but of the messias Now seeing it is there sayde that he should be reputed amonge the wicked it was vnmeete that the faithfull should be troubled with the fight hereof though it were neuer so odious because otherwise he could not be their Redemer then by taking vppon hym shame and reproach amonge the wycked For there cannot be a better Remedy to take away offences when we are terrefied by some absurdity then if we know that so it pleaseth God to haue it and that there is nothing done by his decree but by iust reason For those things which are writtē of me By which words he declareth that nothinge was spoken by the prophets in vain Now seing the successe proued that which the Prophets foreshewed before our faith ought rather thereby to be confirmed then we to be made afeard and troubled A. But how this place was fulfilled in Chryst ye shall plainly see in the 27. Cap. of Mat. verse 38. C. And although by this one Argument Chryst comforteth his disciples because al the sayings of the prophets concerning him must be fulfilled Yet notwithstanding the very purpose of God it self doth containe in it no smal comfort as that Chryste was subiecte to dampnation which all wee had deserued and was reputed amōg the wicked that he might offer vs as righteous vnto his father which are wicked and oppressed with wickednesse For hereby we are counted pure and without sin before God because the pure immaculate Lambe of God tooke vpon him our tourne Iho. 17.3 R. Hereby also we may learne what the Authority of the holy Scripture is that the same serueth specially to tech vs to knowe Chryste For to knowe Christe is our true felicity and Eternall Life 38. And they said Lord Behold here are two swords And he sayd vnto them it is inough R. As yet the Disciples vnderstande not that the kingdom of Chryst is spirituall but as they thought the same to be a Corporall Kingdome in thys world so they thought that Chryst cōmaunded to prepare for externall war that they might defend themselues frō his enemies and receiue his Kyngedom C. This was foule and brutyshe rudenesse that they beinge so often admonished concerning the bearyng of the Crosse think still that they must fight with materiall Swords Behold here are two swords It is vncertain whether they say that they haue two swords as if they were sufficiently appoynted agaynst theyr enemies or whether they complayne that they lacke weapons But this is most euident that they were so sencelesse that they thought not of the Spyritual enemy It is inough R. A very short aunswer euidently shewing that Chryst had another maner of meaning then that his disciples shoulde vse iron swords for external war For if the warre had bene externall howe could two swords haue sufficed Therefore saith he it is inoughe that is to say I meane not that ye shall defend me with external swords and for the purpose that I require them they are sufficient more then sufficient For I shal not nede them for my purpose The Magistrates haue theyr sword whose office is to defend theyr subiects and their common wealth But as touching my Kingdome I will haue no priuate person who hath not by right the gouernment of the externall sword to take the same in hand for my kingdom A. So hee aunswered Pilate My kingdome is not of thys world Ioh. 18.36 2. Co. 10 3 If my kingdom were of thys world my ministers woulde surelie fight that I needed not to be delyuered to the Iewes Read also the tenth Cap. of S. Paule to the Corinthyans Where ye shal see with what weapōs the ministers of Gods word ouerthrow Sathan and his whole power For the Exposition of the rest of this Chapter read the 26. cap. of Mat. Also for the exposition of the twenty thre Chapter followyng Read the 27. Chapter of Mathew ⧠CHAPTER XXIIII BVt vpon the first of the Sabaothes very earlye in the morninge they came vnto the Sepulcher and brought swete odors which they had prepared other women with them A. In this chap. Luke declareth the resurrection of our sauior Chryste the which we haue handled in the 28. cap. of Mat. vnto the which we referre the Reader 2. And their words semed vnto them fained thinges neither beleeued they them C. Here in the Disciples of Chryste wee may beholde as in a Glasse what our disposition nature is If a vayne tale be tould we geue dilligent heede vnto the same because wee delighte