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
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
verse is more largely expounded in Mathew 12. That when they see they may see and not discern and when they heare they may heare not vnderstaÌ„d least at any time they shuld turne their sinnes should be forgeuen them A. These wordes are so put downe by the Euangelists Marke and Luke as if they were their owne the which notwithstanding were spoken by the Prophet Esay as you may reade in the 13. of Mathewe the 14. verse 13. And he sayde vnto them Knowe yee not this Parable 14. And how then will yee know all other Parables The Sower soweth the Woorde The sovver sovveth the vvord Who this sower is he himselfe declareth in the exposition of the Parable of the tares of which Mathew in his 13. Math 13. Chapter maketh mencion when hee sayth He vvhich soweth good seed is the sonne of man And what is to bee vnderstode by the worde Luke declareth sayinge Gods vvorde is the seede But beecause we may know that Chryst speaketh of the preachinge of the Gosple he in this same Parable in Mathew euen straight after the beginning of the exposition calleth it the worde of the kingdome saying as appeareth in the 19. verse When a man heareth the vvorde of the Kingedome that is to say by the which the Mysteries of the kingdome of heauen are set forth Christe therefore by this Parable coÌ„pareth the worde vnto Seede and the preachinge thereof vnto sowing Because the same happeneth to the worde when it is preached that chaunceth to the seede when it is sowen as it is sayd before For although the Seede of it selfe is good apte to bring forth good fruit yet notwtstaÌ„ding it maketh great matter in what Grounde it is sowen In lyke maner the word of God although it be good and apt to increase godlinesse yet notwythstandinge it is greatly to be considered what the hearer is As touchinge the rest which is contayned in the 15. 16. 17. 18. 19. 20. verses reade our exposition vpon the 13. Math. 21. And hee sayde vnto them Is the Candell lighted to bee putte vnder a Bushel or vnder the Table and not to bee put on a Candelsticke B. Our Sauiour Christe vsed the same similitude in the fift of Mathew where he called the Apostles the light of the World Whereupon it appeareth that he vsed the same accordinge to the place and occasion that was offered vnto him to teach But here hee vsed it when he had expounded the Parable of the seede which fell in dyuers places and had declared them to bee sowen in good ground which heare the worde receyue it and bringeth forth fruite for straight after he addeth Is the Candell lyghted to be put vnder a Bushell c. vntill the 24 verse Which words seme to haue this sence and meaninge Take heede howe yee heare the worde For the matter standeth as it doth with seede which is cast into the ground the fourth part wherof is skarce receiued into fertile grouÌ„d euen so there are very few which with a good heart heard the word and bring forth fruite If therefore yee thinke that yee haue rightly heard the word bring forth fruâ—te A Candell truly is not lightee but that it being set on a Candelsticke may geue light euen so they that are truely lyghted by the fyerbrande of Gods worde must geue light vnto others For God truely did not this worke in the which his glory so greatly shineth that it might not appeare but rather that thereby many might be called and brought to saluation and his name the more sanctified Wherefore let him heare these things to whom this is gieuen which hath eares to heare and let him see how sincerely hee receyueth the word of God Wee haue heere to doe of thynges in deede and not of Hypocrisy If any man haue the worde in deede he shall haue that gieuen to him by which hee may profit in the knowledge of God and be plentifull in good workes but if any man haue it not a right froÌ„ him shal be taken euen that which he hath namely that fayned cloake of honesty and what Wysedome and righteousnesse soeuer hee seemeth to haue For in very deede hee canne haue no perfite goodnesse without the worde of God And thus it appeareth that the Lorde vsed this similitude of the Candell in this place to the same exhortacion allmost that he did in the fift Chapter of Mathew to the ende he might declare that whosoeuer are truly kindled with the fier of Gods spirit caÌ„not but shyne by good workes and bryng forth that to the profite of others which in their myndes they haue conceyued 22. For there is nothing so priuy that shall not be opened neyther hath it bene so secret but that it must come abroade For there is nothing so priuy In the Prophets of me which you shal not make manifest This also is a generall sentence but aptly vsurped of Christe to the matter which he had in hand The which may thus bee expounded The Gospell is a Mystery hydden a longe time as S. Paule sayth in the 16. Cap. to the Romaynes notwythstandinge it was ordayned by God to this ende that it might be reuealed in due time and spred throughout the whole worlde All thinges bee they neuer so secrete that are ordayned to be reuealed must needes in spighte of Hell gates bee made manifest reuealed and knowne Wherefore it is necessary that the Gospell also be reuealed But it cannot be reuealed except they which are called to preache the Gospell doe playnly vnderstand otherwyse the blynde leadeth the blynde and both fall into the Dytche It was meete therefore that Christe when he had chosen his Apostles to preache the Gospell should expounde and declare vnto them the true and proper sence of the Gospell Wherevpon to this effect also it appertaineth which Christe sayth in an other place There is nothing hydden which shall not be reuealed and nothing secrete which shall not be knowne Math. 10. What I tell you in darkenesse that speake yee in lighte and vvhat yee heare in the Eare that preache yee on the houses 23. If any man haue eares to heare let him heare For the exposition of this verse reade the ninth verse going before 24. And he sayd vnto theÌ„ take heede vvhat yee heare with what measure yee meate with the same shall it be measured to you agayne and vnto you that heare shall more be geuen Take heede vvhat yee heare B. As if he shoulde haue sayd There is no gesting here but the matter is in good earnest If yee will haue regarde to your callinge and Office yea and to your owne saluation yee must of necessity geue attentiue eare to the Sermons of the Gospell And to this exhortacion Luke addeth these words For to him that hath shal be geuen c. By the which woordes Christe putteth his Dysciples in hope to receyue more plenty of grace if they profite in the worde which they haue heard VVith
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
and shall desire me to be crucified Fall not yee away therefore from me with them vnderstande these my sayinges for it shall come to passe that the Sonne of man shal be deliuered into the Handes of men Way yee rather thys and beleue that it is appoynted of my Father and that it must needes come to passe that when I am deliuered into the handes of men I shal be killed but being put to death I will ryse againe the thirde day Let your mynde be occupyed to consider of these thynges and arme your selues agaynst the base shew of the crosse For this admiration of the common sort of people is not your perfecte Glâ—ry there is another manner of Glory abyding you But the same must bee attayned vnto by Death These thinges wayed beleeued shall keepe and preserue you that ye be not herafter offended at me Our Sauiour Chryst knewe the weakenes of his Disciples and the great force of the temptation to come Math 11. and therefore he thought it good to fortifie their minds before the Daunger came for he had sayd before as appereth in the 11. of Mathew Blessed is he that is not offended at me 32 But they vnderstoode not that saying and were afrayd to aske him B. The Euangelyste Luke hath more saying But they wist not what that word mente and it was hid from them that they vnderstoode it not and they feared to aske him of that saying Mathewe addeth And they were greatly filled with Sorrow They were grieued when mention was made of death they thoughte not vppon the Glory of the Resurrection aforesayd and they were ignoraunte of the mistery of the crosse Reade the 17. Chapter of Mathew 33 And he came to Capernaum and when he was come into the house hee asked them what was it that yee disputed amoÌ„g your selues by the way BV. That wicked Vice AmbitioÌ„ doth very much hynder the worke of Pietye The Lorde therefore in thys present place doth seeke to take away the same and in steede of the same goeth about to inserte Humillity modesty Of the which wee haue spoken more in the 18. cap. of Mathew 34 But they helde their Peace for by the way they had reasoned amonge them selues who shoulde bee the chiefest C. They holde their peace for shame suspecting that the Lorde woulde reproue this ambitious minde C. They houlde theyr peace yet the Lord saw the thoughts of their harts as sayth S. Luke and at length when the Lord did aske them they could not deny that which they would haue hidden Let the ministers of Chryste note this that they do not onely abstayne from all contention of supremacy but from all thoughte also For if any of them conceiue this spirit that he wold be greater then his fellowes how soeuer he hyde it before men he hath God his witnes and Iudge Let them abstayne therefore from all wicked Desyers and let them only seeke to serue God and the Church For the Lord sayth Luke 28. He which exalteth himselfe shal be brought lowe 35 And when he was set downe hee called the twelue and sayd vnto theÌ„ if any man desire to be first the same shal be last of all and Seruaunte vnto all And vvhen hee vvas set dovvne M. Hee sitteth downe vsing hys authority Math 5. going about to declare some seriose matter Hee called the tvvelue Luke 10 No doubte hee knewe who they were that desired to be chiefe He calleth the twelue because he knew that this admonition was necessarye for them all If any man desire to be first Hee meaneth by these wordes that hee is vnworthy of all Honoure and meete to bee the moste abiecte whych would be chiefest in his kingdome They thought that after the resurrection there should be a possession of some carnall Kingdome They thought thus with themselues Chryst shal not alwayes be despysed They Dreamed of a Carnall Kingedome such a one as the Iewes at this day dream of As concerning the expositioÌ„ of the 36. 37 verses read the 18. cap. of Math. beginning at the 2. verse 38. Iohn answered him saying Maister we saw one cast out deuils in thy name he followeth not vs and wee forbad him because he followeth not vs. B. This story is also declared by the Euangelist Luke in his cap. 9. VVee savv one cast out Deuils in thy name C. Hereby it appereth that the name of christ was famous at that time insomuch that they vsed it which were not his familiar disciples or els peradueÌ„ture abused it For we can affyrme nothing for certayn It may be that he of whome meÌ„tioÌ„ is made here imbracing the doctrine of chryst toke in haÌ„d to do myracles with a good mind But because Chryst indued none wyth this power but those whom he chose to preach the Gospel it is likely that he rashly toke vpoÌ„ him this office And although it was a preposterous presuÌ„ption of him to imitate the disciples wtout any coÌ„maundement yet notwtstanding this bouldnes wanted not successe because it pleased the Lorde by this meanes also to set forthe his name But to come to the matter The disciples say that they forbad a man co do Myracles But why dyd they not first aske whether it wer lawfull for theÌ„ so to do or nay for now they being doubtful of the matter requyre their maisters iudgemeÌ„t Whereupon it followeth that they toke vpon them to forbid rashly Wherfore whatsoeuer he be that taketh in hand more theÌ„ he knoweth to be graÌ„ted vnto him by the word of God is to be coÌ„dempned of rashnes Furthermore it is to be thought the ambition was in the minds of the Disciples of Chryste because they Labour to maintayne che Pryuilege of they re dignity For how commeth it to passe that they so sodainly put an vnknowne man from doing of Myracles but onely because they would Enioy this Dignitye alone The cause which they alleage for them selues is for that he followeth not Christ as if they should say he is not thy Disciple as we are why theÌ„ shall he be made equal to vs in dignity R. Here therefore we haue another in the Disciples as concerning the kingdoÌ„e of Chryst For as they thoughte the Kingdome of Chryst to be externall Earthly so they thought the congregation of those which acknowledged Chryst to be externall and Corporall insomuch that hee whych was in that Congregation Externally him they thoughte to bee a member of the Church of Chryst but hee which was not in the same him they thoughte not meete to be counted for a meÌ„ber of the Church To thys Error also was ioyned an ambitious minde So Iosue by a preposterous zeale prayed Moses to forbid Eldad Num â—â— and Nedad prophesyinge in theyr Tentes fearing least for their sakes Moses and the maiestye of the three score and teÌ„ Elders should bee put in hazard Math. 5. So the Disciples of Iohn gieue theyr Mayster counsel to forbid Iesus
him to heare and sodaynly turneth Death into Lyfe And in this first of all wee haue a manifest paterne of the Resurrection to come euen as Ezechiell was appoynted to commaund the dry bones to receiue the word of God Secondly wee are taught how Christ doth spyritually quicken vs by Faith as when hee doth instill his secrete power by hys woord that it may pearce euen vnto deade Soules euen as he himself affirmeth saying Eze. 37.4 The hower commeth when they that are deade shall heare the voice of the Sonne of God and shall liue Thirdly this miracle doth testefy the glory of Chryst because his Gospell is most true For he preached that he was the resurrection the life and that whosoeuer beleued in hym should not perishe but haue euerlasting Life Againe Who so beleueth in me though he were dead yet shall he liue He is the resurrection and the Life Ioh 5 2â— therefore his office is to rayse the dead And we rise againe when wee are restored to Life and are deliuered by the Gospell from euerlasting deth But this resurrection shal be fulfilled after this Life in the Resurrection of the dead 15. And he that was dead sate vp began to speake and hee deliuered him to his Mother S. To sit vp and to speake are the effects of the mighty word of Chryste working mightely by the word P. In this miracle we may behold the Image of raising vp the dead the which if wee did truly behold there could be no calamity which we could not suffer with a ioyfull mind For the greatnesse of the Ioy which we shall behold in that glorifying which shal be after this Life when we shal se the Image of God after the which we are made face to face would easely swallow them vp And he deliuered him to his mother A. Chryst woulde not retaine with hym this yonge man restored from Death to Life but deliuered him agayne to the widow his mother that he myght helpe her again and do his boundeÌ„ duty to his Parent 16. And there came a feare on them all and they gaue the Glorye vnto God saying A great Prophet is rysen vp amonge vs and verely God hath visited his People And there came a feare B. There ariseth of this notable benefit of christ feare and reuerence in the people towards the benefactor and most mighty Lord insomuch that now they begaÌ„ to thinke reuereÌ„tly and highly of him For this is the vse of miracles the men may acknowlege the goodnes of God and glorify him as we see here it was done when they glorify God the Fountaine of all Wisedome and attribute vnto him all prayse C. Therefore it must needes be the feare bringeth wyth it the feeling of the Deuine presence But there is a difference in feare for the vnbeleuing by feare are either bereft of al their sences or els are so terrefied that they fret and rage agaynste God but the Godly beyng touched wyth reuerence doe willingly humble themselues Therefore this Feare is taken in good parte because they geuing due honor vnto the power of God did not onely worship GOD but also gaue him Thankes And God hath visited his people C. Whereas they say that God hath visited his people we must not vnderstand the same of euery visitation but of that which perfectly should restore them For the state of the People in IVDAEA was not only decayed but also appressed with miserable Seruitude euen as if God had not regarded them One hope onely remained as the God had promised that he woulde bee theyr Redemer after they were afflicted with extreame miseries Therfore there is no doubte but that they being taught by the miracle hoped that the restoaring of theyr state was at hande Onely they erre in the maner of the visitation For although they acknowledge the vnwonted Grace of God in him and doe commend him for a gret prophet Yet notwtstanding this name is nothing comparable to the Dignity and Glory of the promised Messias Whereby it appeareth that the fayth of this People was at that time confounded and wrapt in many errors BV. Therefore they begin to haue some taste vntill they profit more fully in the Fayth 17. And this Rumor of him vvente foorth throughoute all Iury and throughout al the Regions which lye rounde about C. The LORD would not haue the myracle hid and therfore he wrought the same before many Whereupon it came to passe that a rumor was spred throughout all Iudaea yea euen vnto the Disciples of Iohn 18. And the Disciples of Iohn shewed him of all these things 19. And Iohn called vnto him two of his Disciples and sente them to Iesus sayinge Arte thou he that shoulde come or shall wee looke for another R. At this time Iohn was caste into Pryson as Mathew wryteth WheÌ„ as therefore the Disciples of Iohn heard a fame concerning Iesus and saw his myracles they could the same to their maister Iohn not to commende Iesus vnto Iohn but that by this muse they might styrre vp Iohn againste Iesus and might perswade him by authority to resist Iesus Mâ— 11.1 For the Disciples of Iohn thoughte theyr maister a man of such holmes that he excelled all others and iudged hys kynde of Life to be the right way to the kingdome of heauen and in respecte of Iohn they hated Iesus who led a ciuill life Whereupon in Mathew they seme to cast Chryst in the teethe with excesse saying Why doe we and the Pharisies fast but thy Disciples â—aste not Furthermore they tooke Iohn for the Messias which should delyuer Israell and geue the Kingdom of heauen lately promised by the Prophets When as therefore they hearde the Fame of Iesu and sawe his miracles they feared least some parte of they re maisters Glory and Authority should be deminished and therefore they admonish theyr mayster to looke aboute him in time Ma. 9.14 Euen as at another time there aroase a question betwene them and the Iewes about purifying And they come vnto Iohn saying Mayster hee which was with thee on the other side of Iordane to whome thou barest witnesse behold he now baptizeth and all men come vnto him As if they should say We think it vnmeete that he which was baptised of thee should now vsurpe authoritye to baptize and should obscure thy glory Thus they had a zeale but not according to knowledge And Iohn called vnto him tvvo of his Dysciples A. Ioh. 3.16 None of the EuaÌ„gelistes doe expresse what two these were EueÌ„ as it maketh no great matter to knowe the same And sente them to Iesus A. This and that which followeth vnto the 29. Verse are expounded in the eleuenth Chapter of Math. beginning at the 2. verse 29. And all the people and the Publicans that heard him iustefied God and was baptized with the baptisme of Ihon. And all the people C. This parte is omitted by Mathew which notwithstanding bringeth no small sight vnto
the more certainely know what the Samaritās mēt in excluding Chryst out of theyr City first of all we must noate that Chryste came out of Galile into Iury wyth a greate trayne For not onely the twelue Apostles went with him but also many other Disciples out of whome after ward he choase seuentie whom he sent forth to preach the Gospell of the kyngedome of GOD. VVith these also were ioyned certayne Women whych ministred vnto Chryst and to his Dysciples of theyr Goods as it appeareth in the 23. Chapter following C. Therefore Messengers were not sente to prepare dainty Cheere or to chose out a Glorious pallace but onely to tell that there came a greate company of Guestes But they being excluded and hauing the Repulse tarryed the comming of theyr mayster R. Then we must see why the Samaritans did not receiue them 53. And they would not receiue him because his Face was as thoughe he would goe to Hierusalem R. Therefore when the messengers were entered into a certaine Citye of the Samaritans to prepare for the Lorde for those which were with him such thinges as were necessary the citizens expulsed them not suffering the Lord to come within theyr Gates because they saw him going toward Hierusalē not doubting but that for Solempnity and to worship in the Temple at Hierusalem he had taken this Iourney vpon him For this thing the Samarytans could not abyde hauing a temple proper to themselues in the mount Garesim which Temple was builded by Samabalath Daryus Liefetenauot for his Sonne in law Manasses sake who was expelled the Priestehood of Hyerusalem in the which Temple they came so fast to Worship that thereof oftē times Seditions aroase and murders were committed betwene the Samaritanes and the Iewes as is to bee seene in Iosephus Ios 11. cap 7. 8. booke 12. cap. 1. Ioh 4.20 That woman which disputed with our Lord by the Wells side made mention of this Hill And heere wee see that which wee noated a litle before in the second place namely that whē men disagree amōg them selues in the Doctrine of Relygion they doe easely burste for the into mutuall hatredes For it was a Signe of cruell hatred to deny foode to the hungary and Lodging to the weary But the Samaritanes doe so hate abhorre the Iewish Relygion that they thinke him worthy of no humanity which followeth the same Peraduenture also the griefe of that Contumely disquyeted them for that they knew theyr temple to be detested of the Iewes as a Prophane thinge and them selues accoūted for the false Worshippers of God But for somuch as superstition beyng once receiued is hard to bee remoued they contented with wicked emulatiō and spite euen to the vtmoste in defending the same Yea the burning contention at the last grew so farre that with one flame it consumed both nations for it was the occasion of the Iewish war as Iosephus witnesseth R. And wee know that there was such spyteful hatred betwene the Iewes and the Samatitanes that the Iewes thoughte it a hainous offence to eate meate with the Samaritans Whereuppon that woman of Samaria sayde vnto Chryst How commeth it to passe that thou being a Iewe askest Drynke of me which am a Samaritane For the Iewes haue nothing to do with the Samaritanes Ioh. 4.9 B. Therfore these Samaritanes did not refuse to receiue the Lord for any special hatred they bare vnto him but for that contentious sake concerning the excellencie of the Temples thinke that they in contempte of theyr Temple were going to Hierusalem to worshyp C. And although Chryst might easelie haue put away this enuy yet notwithstanding he would rather professe him selfe to be a Iewe then by false denial of himselfe to get harbour 54. When his Dysciples Iames and Iohn sawe this they sayde Lorde wilt thou that wee commaund fire to come downe from Heauen and consume them euen as ELYAS dyd R. These words declare that the Disciples were not onely greatly mooued wyth anger agaynst the Samaritanes but also thought that they shoulde doe very good Seruice vnto God if so bee they burnte with Fyre the City the Citizens together Fyrst they set before theyr Eyes the inhumanity of the Samaritans in excluding innocent mē Secondly also theyr Impiety in that they excluded Iesus the true Messias Sauiour of the VVorld C. Moreouer it may be that the very Region or Countrey it selfe moued them to desire to thunder agaynste the Wycked 4 Ki. 1.10 For sometime Elyas had ouerthrowen there with Fyre frō heauen the Kyngs Souldiers whych wer sent to take him Therefore it came into their myndes that the Samaritanes were ordayned to the like Destructiō who so disdainefully reiected the Son of God And heere wee see whereunto the foolish imitation of the holy Fathers may leade vs. Iames and Iohn pretend the Example of Elyas but they doe not consider how much they differ frō Elyas they doe waigh theyr rashe and vndiscreete zeale neither haue they respecte vnto Gods calling Euen wyth the like pretēce the Samaritans maintayned theyr Idolatry The woman of Samaria saying vnto Chryst Our Fathers VVorshipped in this Mountaine ◠4.20 C. But they erred both because they makyng no difference were rather Apes then Followers of the Holye Sainctes And it is doubtful whether they think that they haue this power in their owne hand or whether they desire of Christ that the same may bee geuen vnto them But it is most likely that they beinge puffed vp with a vaine trust in themselues doubte not but that they are able to execute vengeance so that Chryste would but say the worde What then sayth Chryst to these thinges 55. Iesus turned aboute and rebuked them saying Ye wot not what maner Spyrite ye are of Luk 2.34 2. Co. 2 16 B. For although the Lord was set to be the Destruction of many as Simeon sayde and the Apostles appointed to be the sauor of Death vnto many by the Gospell which of it selfe is the oder of Life yet notwithstandynge hee would not haue them to be so ready to take vengeaunce vppon those that had sinned specially if the same were principally committed agaynst him but in all thynges to preferre his spyrite that is to say a minde which sought to saue many and to destroy none C. So that by this answer Chryst dyd not onely restrayne the vnbrideled motion in hys two Disciples but also prescribed vnto euery of vs a rule lest we should geue place to our vndiscret zeale For he which will enterpryse any thynge must be well assured that hee hath the Spyrite of GOD his Author and guide and that hee is led by the ryghte and pure Instincte of the same Many are led and carried by a feruent zeale but if the Wysedome of the Spirite be wantyng they burst forth into foming Rage It commeth also often times to passe that the Affections of the Fleshe are myxed wyth a boysterous zeale and that they
of the Parable that theyr Counsailes are voyde and frustrate and theyr deuises Foolish which trusting to the abundaunce of theyr Riches haue not theyr onelye confidence in God and are not contented with their measure and not ready to suffer both prosperitie and Aduersitie who shal at the last haue that punishment which is due to theyr Vanitie R. To this effecte Salomon wryteth saying There is yet a Plague vnder the Sonne and it is a generall thynge amonge men When God geueth a Man Riches Goodes and honor so that he wanteth nothinge of all that his heart can desire and yet God geueth him not leaue to enioy the same but another man spendeth them A Let vs harken therefore to that excellent Counsayle of Dauid saying If Riches increase Psal 62 11 set not thy Hearte vpon them For when a Riche man dyeth he shall carry none of his goods with him neyther shal his Pompe follow him 22 And he spake vnto his Disciples Therefore I say vnto you take no thought for your selfe what yee shall eate neither for the Bodye what ye shall put on R. Although this Sermon of Chryst pertayneth to all the Godly yet notwithstanding it was moste necessarie for the Apostles of the Lord. For seeing the time was come that they must be sente not onely into Galile and into Iury but also into the whole World to preach the Gospell of Chryst firste of all they were called away froÌ„ their handy occupations with the which hitherto they had got theyr liuing Secondly as yet publique parishes and Stipendes were not appointed to the ministers of the Gospell As yet Couetousnes flowed in men insomuch that no man coulde hope for any Liberallity at theyr hands Finally Chryst was so poore in this Worlde because hee would be so to make vs Rich that he could not geue vnto his Apostles sufficient prouision It is no marueyle therefore if they were so carefull for Foode and Apparell insomuch that they thought rather to follow theyr occupation againe then the calling of the preaching of the Gospell Chryst with this Sermon comforteth theyr carefull cogitation and exhorteth them to set aside this carefulnes to the whych Exhortation hee addeth very stronge Arguments by which he sheweth that it is not onely superfluous but also great vnbeliefe to be carefull for fode and Apparell as to forsake Godds calling and to follow the desires of the Flesh For this and the reste whych followeth vnto the 29. Verse Reade the sixte Chapter of Math. verse 25. 29. And aske not what ye shall eate or what yee shall drinke neither be ye of doubtfull mynde Neither bee ye of doubtful mynde Thys Verse agreeth with the laste sentence of the sixte Chapter of Math. in the which chapter we haue at large the Exposition of this Verse and the rest also which followeth vnto the 32. Verse 32. Feare not little Flocke for it is your Fathers Wyll to geue you a Kingdome Fear not C. By this senteÌ„ce Christ confirmeth the Faith and trust whereunto he exhorted his disciples R. And he vseth an Argument of the more to lesse thus Will not hee which intendeth to geue you a heauenly kingdom geue those thinges also which are necessary for this Corporall Life Seeing he promiseth a Heauenly Kyngedome we must thinke also that all things necessary to Saluation are promised C. For how should God deny corruptible foode vnto his Seruants whom he hath adopted to bee heyres of hys Kingdome R. When I sent you forth sayth he without Wallet Luk. 22.35 Scryp or Shoes did you want any thing And they sayd vnto him Wee wanted nothing Little Flocke He calleth theÌ„ a litle Flocke because they were but twelue Apostles and seuenty Dysciples and a few others which followed Iesus out of all Galile and Iury. It ought also to be referred vnto those which beleued in Chryste by the preaching of the Apostles of which the number was alwayes the lesser Many are called but few are chosen saith the Lord. Ma. 20.16 He calleth them a Flock therefore he is the Sheepeheard which fedeth I am the good Sheepeherd saith he a good Sheepehear gieueth hys Life for his Sheepe A. And Peter calleth the Church the flock of Christ when hee sayth Feede so much as in you lyeth the flocke of Chryst â—â—h 10.11 â— Pet. 5.2 R. If wee did way this dilligentely in our hearts and were certainly perswaded that he is our Shepeheard it would take from vs all feare not onely of hungar but also of all other perils For it is your Fathers pleasure Herby he sheweth that we haue Eternall Life onely by the free mercy of God For euery word hath his seueral Emphasis or force If it please God what can hurt vs although not onely al meÌ„ but also all Deuils mislike of the same Who can alter the pleasure and will of God Or who can withstande the same Againe If God bee a Father why do ye doubt of his wil He which is a Father can not by nature stay his affection but hee must needes do good vnto his Children specially wheÌ„ they are in perill Peraduenture amonge men there are some vnnatural fathers which loue not their Children But God as he is by nature inchangeable euen so those whom hee doth acknowledge for his sons he doth so preserue kepe that they cannot perish in any aduersity Wherupon he speketh thus by the Prophet Will a womaÌ„ forget her owne infant Esa 49.15 and not pittye the Son of her Wombe And thoughe they do forget yet will I not forget thee And again The mouÌ„tains shall remoue the hils shall fall downe but my louing kindnesse shall not moue Esay 54.10 and the bond of my peace shal not fall downe from thee And hee is not only the father of the Patriarks of the Prophets and of Dauid and of Ezechias and others but also hee is your father though ye be poore men of lesse fame yea loke how much more poore ye are so much the more hee is your father if so be ye cleaue vnto hys sonne by faith To geue vnto you Not by the merits of your Woorkes could ye obtaine this heauenly benefit but it is geuen vnto you by the free mercy of your Father Yea euen to you I say though poore thoughe vnwise vnrighteous and sinners Yee are poore but God maketh you riche ye are Fooles but God choaseth the foolish thinges of this World to confound the wise ye are sinners but it is God which doth iustefy Who seing he spareth not his owne son but geueth him for you al how can it be that with him also he should not geue you al things A kingdom Not an erthly RoÌ„ 8.32 or transitory but a heauenly and euerlasting kingdome What thinge then shall ye want The Kinges of this World want neither Foode nor Apparell what should theÌ„ be wanting vnto you being chosen to bee heauenly Kinges C. To be short seeing Chryst testefieth plainly
and dilligence 49. I am come to send fire on the earth and what is my desire but that it be already kindled C. By this sentence it may easely bee gathered that this was one of the laste Sermons that Chryst made and not put downe by Luke in his due place time But the sence is this that the whole Disturbaunce and trouble of the World was layed vppon Chryst euē as if hee would confound Heauen and Earth For the Gospell is compared Metaphorically vnto Fyre because it transformeth al thinges with violēce Therefore when the Disciples falsely surmised that the Kingedome of God should come to such as were quiet and a sleepe Chryst setteth before thē terrible burning with the which that world must first be set on fire And because his Disciples might feele the present power of the Gospell he encourageth them As if he had sayd thus Seeinge already great motions begin to burn ye ought to be so litle made aferd therby that the same ought rather to geue you occasion to bee of good courage For I am glad to see this fruit of my Labor R. Therfore he declareth what should be the state to come accordyng to the outward shew of that time which should endure from his first cōminge in the flesh vnto his second and last cōming in maiesty And he taketh away the Offence which mighte discourage the Faythfull from the true Faith of the Gospel because of the troubles calamities which aryse when the Gospell is reuealed For the Prophetes had promised all maner ioyfull and happie thynges at the comming of Chryst As when it is sayd His dominiō shall bee enlarged Esay 9.7 there shal be no ende of his peace Agayne Esay 2.4 One Nation shall not lyfte vp the sworde agaynst another neyther shall they be exercised in Warre Also Esa 1.6 The Wolfe shal dwel with the Lambe and the Leoparde shall lye downe by the Goate Furthermore Violence and Robberye shall neuer be heard of in the Lande Esay 60 1◠neyther harme and Destructiō within thy Borders thy Walles shall be called health and thy Gates the praise of God To be short there is no felicitie which the Prophets do not ascribe to that time in the which the Patriarkes were promised that Chryst should come Therefore Chryst teacheth that his Kyngedome is not of this world and that those thinges which were spoken by the Prophetes concerning the Felicity of hys time are not to be drawē to the externall Felicity of this World For hatreds debates and murders were to followe the preaching of the Gospell C. Now let all ministers of the Gospell apply this vnto themselues that whē all the world is on a roare they may with the better courage followe theyr office Also we must noate that with the same fire of Doctrine both Chaffe stubble are consumed but Golde and siluer are purged 50. Notwithstanding I must be baptised with a Baptisme and howe am I payned vntyll it be ended C. By these wordes the Lorde affyrmeth that his last parte and act is yet behinde that by his death hee mighte worke the renouation of the Worlde For because that tempest of the which he had spoken was terrible and that burning also of mankinde ful of feare he teacheth that he must in his owne person be the firste that must offer the first fruites of the same And he cōpareth Death to Baptisme because the Chyldren of God being drowned for a time in the Destruction of the Flesh doe rise within a while after agayn to Life that death may bee nothing else but as a swifte passage throughe the water And how am I payned Hee sayth that he is payned vntill he hath ended this Baptisme in the whych wordes he comforteth eueryone of vs by his Example to be ready bothe to beare the Crosse and also to suffer Death Not that any man can naturally desire death or any inclination of the present state but because when we behoulde on the lee shoare Celestyall blessednes Glory and immortal rest we so desire these that we doe not onely patiently suffer death but are also willingly carried whethersoeuer faith and hope will drawe vs. For the reste vnto the 54. Verse Read the tenthe Cap. of Math. verse 34. 54. He sayd also to the People whē yee see a Cloude ryse out of the West straite way ye say ther cōmeth a shower and so it is The like of this we haue in the 16. Chapter of Mathew Verse 2. sauing that the signes of the Tempest which hee nameth heere differ from those which he noateth there For hee sayth here When yee see a Cloud rise out of the Weste For the Iewes had the Sea on the west part And it is a sure rule that when a Cloude ryseth from the Sea it bryngeth with it Rayne Whereupon Elyas also after three yeres Drouth hearing his Seruaūt say 3. Ki. 18.43 that there arose a litle cloud from the Sea the which is westward from the Iewes sayd that ther should come great Rayne 57. Yea why iudge ye not of your selues what is right C. Chryst doth heere reueale the cause of the euill and doth as it were touch and laūce the soare to the quick namely bicause they did not descende into theyr owne consciences nor enquyre there what was right before God For hereuppon it commeth that hipocrites are so ready to cauill because they doe not consider theyr wickednes nor set them selues before the tribunal seate of God that truth may haue the victory What is ryghte The Lorde vsed this example in the fifth Chapter of Mathewe Verse 25 Where hee exhorteth to agree out of hand with our Aduersarie And nowe he admonisheth the Iewes not to neglect and omit the conuenient time geueth them to vnderstand that they are more wise in any thinge then in that which apertaineth to theyr Saluatiō For if so be they were drawen to the Law by theyr aduersary he sayth they will by and by agree with him leaste they incurre a greater displesure whē they come before the Iudge but they neglecte to seeke the fauour of God whē as he willingly offereth his grace vnto them not weighing that they shall not feele his Iudgemente wtout theyr Eternall Destruction R. Other some expound his wordes as if he had sayd thus Why doth not euery one consider and weighe wyth himselfe which is iust and right ☞ If so be euery one did know the law in each poynte skarce one among a thousand would come into Westminster Hall but euery one is blynde in his owne cause that which blindnes commeth two wayes Fyrst of simplicity and Ignoraunce Secondly of set mallice when as a man shutteth his Eyes for the nōce and will not see that which he seeth ¶ One trusteth in Lies another in his Eloquence one in power another in Friends The most part of mē presuming of these thinges and not vpon the goodnes of their cause contende goe to the
note that Zache doth not offer vnto God the pray of his Rapine and Robbery as many rich men do which geue vnto God parte of theyr euill gotten Goodes that they may haue more liberty to oppresse and deceiue afterwarde and that the Iniuries done aforetime may escape vnpunished but Zache doth so sacrifice the one halfe of his goods to God that hee intendeth to make recompence for all the wroÌ„gs he had done Whereupon we gather that the remainder of his goods after satisfaction were well and lawefullie gotten So that Zache was not onelie ready to make restitution of whatsoeuer he had gotten by fraude but also geueth his iust and rightly gotten patrimony to the poore Wherby he sheweth that of a wolfe he is not only become a sheepe but also a Shepeherd Moreouer Zache by his example hath not necessarilie tyed all men to geue a way halfe theyr goods but wee must onely obserue the rule which the Lord prescribeth heere namely that we consecrate our selues and al that we haue to a holy and Godly vse and so it will come to passe that euery maÌ„ shal help the poore as hee is able R. Charite ought to moderate all these thinges So the widow caste onely two mites into the Treasurie Lu 2i 1 Ma. 10.42 and had her commendation of the Lord. So a Cup of cold water geuen hath his reward And S. Paule sayth For if there be firste a willing minde it is accepted according to that a man hath not according to that he hath not Truly not that other be set at ease and yee brought into combrance c. 2. Co. 8.12 And againe He which soweth lyttle shall reape litle 2. Co. 9.6 and he that sovveth in geuing largely and frely shal reap plentiously Let euery man doe as he hath purposed in his heart not grudgingly or of necessity For God loueth a chearefull Geuer Therefore in that Zache geeueth the one halfe of his goods vnto the poore it is not the prescripte and ordinaunce of Christ as touching the quantie but it is the willing Liberallity of that faith and Charitie in Zache If he had promised to haue geueÌ„ but the thyrd part of his goods Chryst would not haue reiected the same who vouchsafeth to receiue a cup of coâ—de water so that it come from a sincere affection of the gieuer Therefore let vs learne of thys man to bryng forth the fruites of true repentaunce 9. Iesus sayd vnto him This Day is Saluation come to this House because that he is also the Chylde of Abraham C. Chryst gieuing testimony vnto Zache pronounceth that there is no deceipte or dissimulation in him and yet notwithstanding hee doth not ascrybe the cause of saluation to Zaches good workes but because that conuersion was an assured pledge of Gods adoption he doth iustly thereof gather that the same house was the heyre of Saluation And this is the meanynge of Chrystes wordes For because Zache was one of the Sonnes of Abraham he affirmeth that his house was saued and he which will be reckened among Abrahams Chyldren must necessarily follow his Faith Yea the Scripture geueth this prayse properly to Fayth that it discerneth the true ChildreÌ„ of Abraham from forreners Therefore let vs know that the same is commended in Zache for the which it came to passe that his workes were acceptable vnto God And there is no doubte but that Zache was taught by Chryste before he was conuerted Wherfore this was the beginning of Saluation to heare Chryst preaching concerning the free mercie of God concerning the reconcilliation of men vnto him and coÌ„cerning the redemption of the Church and that this Doctrine was to be imbraced by Faith Therefore not onelie Liberallity is commended in Zache but Faith also by which his Workes were accepted And whereas Chryst saith that saluation is come to this house hee meaneth the person of Zache For because God when he adopteth the mayster of the house promiseth that hee will bee the God of the whole house also by righte Saluation is extended from the head to the whole body A. Wee see also heere that to bee true whych the Lord said to the Rulers of that people Ma. 21.31 The Publicanes and Harlots shal enter into the Kingdome of God before you 10. For the Sonne of man is come to seeke and to saue that whych vvas lost R. In these wordes Chryst maketh answere vnto theyr murmuring whych sayde that he went to tarry wyth a man that was a sinner the whych hee coÌ„futeth by his office which is to seke and to saue sinners C. Moreouer lest the former Life of Zache might seeme to haue excluded him from saluation Chryst beginneth first with his office prouinge thereby that there was nothing in this coÌ„uersion or chaÌ„ge which ought to offend any man because hee was sente of the Father to saue those which were loste R. For they whych are stronge haue no neede to the Physition but they that are sicke Ma 9.12 This sentence of Chryst verely is a Golden sentence setting forth vnto vs the chiefe proper Office of Chryst for that which hee came into this Worlde For they which are afflicted and are at the brink of destruction thinke because of theyr miserie that they are not regarded of Chryste and that there is no way for them by which they may attaine Saluation But Chryst for this cause specially came into the world to seeke and saue that which was loste One perisheth with sinnes another with sickenes another with pouertie another with infamy and another with the horror of death and of hell What then Shall we therefore dispayre God forbid But we must then specially bee of good chere hope trust for the best For Chryste came not because wee first soughte him but to seeke vs not onely to seeke vs but also to saue vs and to saue not that whych was whole and in good case but that which was loste Read the selfe same sentence in the 18. Chapter of Math. Verse 11. The which Saint Paule expoundeth thus It is a sure saying by all meanes worthy to be receiued that Iesus Chryste came into the World to saue sinners 1. Ti. 1.15 11. And as they heard these thinges he added and spake a parable because he was nighe to Hierusalem and because they thoughte that the KingdoÌ„ of God should shortly appeare R. Now followeth the parable of a certaine nobleman who going into a far Countrey to receiue a Kyngedome calling his Seruants vnto him gaue vnto euery one of them a Pounde that in his absence they might bee occupyed And vpoÌ„ what occasioÌ„ Christ toulde this parable the Euangelyste sheweth in few and manifest wordes BV. The Disciples as we haue said oftentimes thought that the Kyngedome of Chryst should be Carnal and Earthly and that it should eueÌ„ shortly begin at Hierusalem Wherefore the Lord sheweth that his kingdom shall be celestiall and that he would asceÌ„d into
heauen when he had disposed and ordered his Apostles and geuen to them the holy Ghost to go forth into the whole worlde that is to say to brynge them by the preaching of the world to the Kingdome of Chryst C. Howe bee it this is monsterous ignoraunce that the disciples being so oftentimes taughte concerning the Death of Chryste at hand would notwithstandynge styll talke of his kingdome And here was a double error First that they immagined a blessed rest without the crosse Secondly because they iudged of the Kingdome of God by carnall reason Whereby it doth appeare how slēder and obscure their Faith was For although they had tasted the hope of the Resurrection yet notwithstanding it was so small that they held nothynge firme and certaine concerning Chryst They beleue the redemer which was promised longe before whereby they conceiue the hope of the renouation of the Church but the same knowledge tourneth by and by into fained immaginations which either peruerte or obscure the force of his Kingdome This is brutish dulnesse to hasten to the Triumph before the battayle was begun specially seeing Chryst a litle before toulde them that a sharpe and and shamefull death tarried for him A. Thus we see that many infirmities remaine in the Sainctes and greate imbecillity of faith oftentimes to the ende we may know that Saluatiō cōmeth of God and might craue of hym daily the increase of our faith 12. He sayd therefore A certain noble man went into a farre coūtrey to receiue for himselfe a kingdom and to come agayne R. Fyrst let vs see heere whome thys Noble man doth represente whych wente into a farre countrey to receiue a kingdome for it is a parable Thys Noble man is our Lord and sauiour Iesus Chryste For he goeth nowe to Hierusalem not to receiue an Earthly or Corporall Kingdome as the Apostles dreamed but that hee myghte goe from thence into a far Countrey to receiue a spyrituall and euerlasting Kingdome The death of Chryste is his going A. Euen as it is sayde in Iohn Before the feast of passouer Iesus knowing that the hower was come that he must goe out of the World to the Father c. Iho. 13. ◠Into a farre Countrey C. The farre Countrey signifieth all that time in the which Christe is absent from vs euen from his death vntil his comming againe to Iudgement in the last day as wee haue shewed in Math. To receiue for himself a Kingdom R. The resurrection of Chryste frō death and his assention into heauen is a receiuing of the heauenly kingdom the which Kingdome Chryst hathe so receiued that he hath not forsaken hys Church for he said Ma. 28.29 I will bee vvyth you vnto the end of the world But because hee doth not rule in thys world a corporall kingdome A. For thus he testefieth concerning the condition of this Kingdome Iho. 18.39 My kingedome is not of this Worlde And to come agayne S. That is to say in his second comming to Iudgemente A. For it was sayd vnto the Galileās which behelde and wondered at hym as he entered into heauen Yee men of Galile why stand yee gasing vp into heauen Act. 1.11 Act. 3.19 Phi. 3.20 1. The. 4 16. This same Iesus whome yee see taken vp into heauen shall so come euen as yee haue seene him goe into heauen S. Peter also hath the like 13. And hee called his ten Seruants and deliuered them ten pieces of money saying vnto them Occupy till I come A. The Euangelist Mathew expresseth not the number of the Seruantes as doth our Euangelist heere Ma. 25.14 but he maketh mention of a greater summe of money R. Therefore when Chryste toke this Iourney he called his tenne Seruauntes and gaue vnto them ten poundes to euery one a pounde that they might be occupyed in the tyme of his absence These Seruaunts ar the Apostles and preachers of the word to whome Chryst committed the Offyce and ministerie of preachinge the Gospell For by the Gospell as the church is builded so the Riches of Christ are increased which riches are men obtaining Saluation by faith in Chryste To euery one as saith S. Paule is grace geuen according to the measure of the gifte of Chryst Wherefore hee saith When he ascended into heauē he led Captiuitie captiue and gaue giftes to men And straite after the same Apostle saith Hee gaue some Apostles Ephe 4 7◠and. 11. some Prophetes some Euāgelistes some Shepeheards and Teachers to the gatheringe together of the Sainctes into the worke of Mynistration into the edefyinge of the body of Christ Furthermore wee vnderstande here all those which are called by the Gospell to the faith of Iesus Christe For to euery one of these GOD hath gieuen proper and speciall Gyftes as well Spirituall as Corporall There are diuersities of giftes yet but one spirite and there are differences of administrations yet but one Lord there are diuers maners of operations yet God is one which woorketh all in all Therefore the giftes of God whether they belonge to the mynde as knowledge wisedome or to the body as health comelinesse Fortitude Riches and such like are geuen to this ende of God that vntill Chryst come to iudge the quicke and the Deade euerie one may bee occupied to increase the Riches of our Lorde and also to exercyse in them selues faith and charity For when the Lord gaue vnto his seruants these poundes he commaunded them saying Occupy til I come A. What it is to occupy and why the lyfe of the Godly is compared to occupying we haue shewed in Mathew R. Hee doth not occupy well who being Rych oppresseth the Poore and pilleth others by frawde and deceipt but he is well occupyed which vseth hys riches accordyng to the wyl of the Lord to help the Church and the poore Hee doth not occupy wel which being endued wyth Power abuseth the same to Tyrannie but which bendeth the same to the preseruing of the common Wealthe and of the Churche Hee doth not Occupy well which hauynge Wysedome dysdayneth other in Respecte of hymselfe but whych geueth Counsayle to such as wante the same Therefore euery gifte of God hathe his lawfull occupation which must be followed according to the word of God And it is not to be omitted that thys noble man gaue not all the poundes to one man but to euery seruant a poūd This was don to declare that hee gieueth nor all gifts to one man but to euery man his seuerall and proper gift For there is no one man that hath all gyftes and needeth not the giftes of other men The body saith S. Paule is not one member but many And the Eye cannot say to the hand I haue no neede of thee 1. Co. 12.14 neither can the head say to the feete I haue no neede of you c. 14. But his Citizens hated him and sent a messenger after him saying we wil not haue this man to raign
dishonor and infirmiâ—y Seeing therefore other mens bodies shal be glorious whole sound in the Resurrection howe much more hath the body of Chryst rysen agayne whole souÌ„d To what purpose then were the scarres of the wouÌ„ds in so glorious a body C. We aunswere that by them it is declared to euery one of vs that Chryst is rather riseÌ„ agayn for vs then for himselfe who being the Conquerer of Death and endued with blessed and heuenly immortallity was notwithstanding for his Electes sake contented to carry for a time in his body the reliques of the crosse And verely in this he did woÌ„derfully beare with the weakenesse of his Disciples in that he would rather want some part of the perfect glory of his Resurrection then to disappoynt their fayth of such a help and stay Moreouer it is a foolishe and vaine Immagination to thinke that the Iudge of the whole world shall come with his body cut and mangled in the latter day of Iudgemente R. For hys body hath now another maner of form before his heauenly Father and in hys Kingdome then it had amonge men Hee hath nowe in hys Kyngdome the forme of a glorified body indewed with heauenly maiesty and comprehesible of no maÌ„ in this world For if in this Transformation before his thre Disciples when as yet he haâ— mortall Flesh his face did shyne as thâ— Sunne and his garments were madâ— passing white his body must needes bâ— endued with greater maiesty after hys Resurrection into his Kingdome therfore as he would eate in the presence oâ— his Disciples to testefy his resurrection though he needed no meate so hee would carry the scarres of the wounds in his hands fete and side for a Tyme for the same cause that he might wynne credit by all manner of meanes to hys Resurrection A. For the behoulders hereof could not gainesay such manifesâ— signes Whereupon there is no doubt but that afterward they did much morâ— feruently set forth the glory of his Resurrection when they had receiued the holy ghost as appereth by these words of Luke in another place Act. 4 3â— And vvyth great power gaue the Apostles witnes of the Resurrection of the Lord Iesu and great grace was with them all 41. And while they beleeued not for ioy and wondered hee sayde vnto them haue ye heere any meate C. This place also testefieth that they were not obstinate vnbeleuers but hauing an earnest desire to beleeue theyr affections were tied with greate vehemencie insomuch that they could not be iâ— quiet For the ioy of the which Luke maketh mention sprange not but from faith and yet notwithstanding it waâ— a let to theyr faith to preuayle oueâ—come Therefore let vs note how greate we ought to suspecte the vehemency our affections the which althoughe it spryngeth from good beginninges yet notwithstanding it carrieth vs quite cleane out of the right way Wee are taught also how dilligently we oughte to sight agaynst the impedimentes of fayth seeing that the ioy which was coÌ„ceiued of the presence of Chrâ—st was the cause of Vnbeliefe in the Apostles Therefore the purpose of Luke was to expresse such an affection as euery one of vs feeleth at this day When wee heare any Wonderfull or ioyfull thinge wee are by and by rapte and rauished with the same Such a signe was in Abraham he laughed and sayde 〈◊〉 17 1â— Shall a C yâ—de bee borne vnto him that is a hundered yeares olde Yet notwithstanding hee is not reprehended The laughter of â—ara is reprehended because it sprange of Infidellity So was Abraham â—apt that he knew not what he sayd Such affection was in the Disciples So that if these wordes For â—oye were not added we might haue thought the discyples to haue bene at that time vnbeleuinge but they wondered so that they were out of their wits as it were Haue yee heere any Meate C. Heere agayne wee see how gentely and louingly the Lord beareth wyth the infirmity of his Disciples who vouchsafeth to holde them that fall wyth a new prop or stay And although he had gotten the new estate of a heuenly life hauing no more nede of meate theÌ„ Angels haue yet notwithstanding he vouchsafeth of his owne accord to abase and humble himself to the coÌ„mon vse of mortall men He had made himself subiect to the necessity of eating drynking all his life time but now being exempted from the same he eateth meate to thys ende that he might perswade his Disciples concerning the resurrection Thus wee see that hee hauynge alwaies more regard to vs then he hath to himselfe hee will bee alwayes ours Wee see also how great our imbecillity is yea euen when wee haue euident promises yet neuerthelesse the Lord confirmeth and strengtheneth vs by one meanes or other For whereunto serue Baptisme the Lords supper and many other things but onely to coÌ„firme and strengtheÌ„ vs. This therefore must be ascribed to the goodnesse of Chryste that hee helpeth our infirmity and lifteth vs vp by such helpes as are necessary for vs. 42. And they offered him a piece of broyled fish and of a hony combe A. Such as the Apostles haue they offer vnto the LORD It may be that thys was the Fragments of their Supper In Iohns Gospell wee haue these words As soone then as they were come to Land they saw hoate coales Iohn 21 9 Iohn â— 9 and fishes layd thereon and bread Also in another place there is mention made of two fishes when the lorde fed a greate multitude of men in the Wildernesse Whereby it appeareth that the common Foode of the Disciples was such meate as by theyr owne arte and labor they tooke for they were fishers 43. AND hee tooke it and dyd eat before them C. Hee dyd not eate as wee sayde before because he was an Hungared but hee dyd eate to the same end purpose that he retained the skars in his body that is to say hee would doe all things for his Disciples sakes wherof he him selfe had no neede R For to eat is the greatest and most special signe of lyfe Wherefore Chryst hauing raysed the ruler of the Sinagogues Daughter from Death to life Luk. 8.55 commaunded to geue her meate not to quallify her huÌ„ger which the mayde as yet felt not but to make it manifestely appere that she was aliue A. Also of Lazarus it is sayd that he was one of those whych sate at meate with Iesus Ioh. 12.13 when he had a supper prepared for him at Bethanie sixe daies before the passouer R. Therefore Chryst would eate with his Disciples after his Resurrection not to asswage hunger which he could neuer â—ele any more but to prooue the certainety and truth of his life Therfore Peter when hee preached at Caesaria made mention of this Argument of the Resurrection of Chryste saith My God raysed vp the thyrde Day and shewed him openly Not to all the People but to vs witnesses
chosen before of God eueÌ„ to vs which did eate and drinke wyth him after he roase from the dead Wherefore when we heare the Chryste did eate after his resurrection let vs impute it to the cause afore alleadged C. And here the faithful must omit all curious questions as these If so bee this corruptible meate were concocted and digested what Nourishmente dyd the immortall body of Chryst receyue thereby also what became of the excrementes As though it were not in hys power which created all things of nothing to consume quite and cleane a litle meat at his pleasure Therefore as Chryst did truly taste the fish and the honicombe to shewe himselfe to be man so there is no doubte but that by his deuine power he consumed that which hee had no neede to receiue to hys nourishment Gen. 18.8 So in like maner we doubte not but that the Aungels did eate and drynke at Abrahams â—able euen aâ— they had taken on them true Bodyes Yet notwythstanding we graunte not that they did eate and drynke to satisfie the infirmity of the flesh And if wee graunt that the bodies which they had taken for a time after they had done theyr messuage were broughte to nothing who will deny but that the same happened to that which they dyd boath eate and drynke 44. And he sayde vnto them These are the wordes which I spake vnto you whylest I was yet wyth you that all muste needes bee fulfylled which were written of mee in the law of Moises and in the prophets and in the Psalmes R. After that our Sauiour Chryste had prooued by manifeste and euydente signes to his Disciples that he was risen from death to life he proceedeth to set forth that which was most necessarie of all other to enlarge the Borders of his Kingdome and to set forth the glory of his maiesty on Earth For Christ came not into this world to profite the nation of the Iewes only but that hee might bee saluation to the whole world Chryst roase again from death not that this one Iewe or that may haue life but that the hapynes of euerlasting life might be offered to all nations A. For so it was prophesied before I haue geuen thee a Lyghte to the Gentiles that thou mayst be my saluation to the whole world R. And there is not a more conuenyent Instrument whereby these things may be reuealed to the whole world Esay 49.6 and to all nations then the preachynge of the R. And there is not a more conuenient instrumeÌ„t whereby these things may be reuealed to the whole worlde and to all nations than the preaching of the Gospell concerning Christ Wherefore Chryst would not onely approoue his Resurrection before his Disciples but ordained also the open preaching of the gospel that thereby we might learne the profit of his Resurrection C. And first of all he speaketh concerning his office the cause of his resurrection that the Apostles might knowe that they should be witnesses of the same and might also teach to what ende the faith of the resurrection of Christ did belong For it is somewhat to beleeue the historie of the death and Resurrection of Christ but the speciall thing is to know the cause Wherefore he proceedeth farther when he saith that all that hath bene foreshewed of him must bee fulfilled These are the wordes which I spake By whiche wordes Christ doth secretely reprehende the grosse forgetfulnesse of his disciples who being familiarly taught concerning his resurrection to come were so astonished at the same as if they had neuer heard any mention thereof For his words are asmuch as if he had saide Why doe yee doubte as in a new or straunge thing the which notwithstanding I haue oftentimes foretold you Why do ye not rather remeÌ„ber my words For if ye haue hitherto accouÌ„ted me of to be a teacher of the trueth yee ought to haue knowen this thing by my doctrine That all must needes be fulfilled Moses law the Prophetes and the Psalmes haue speciall respect vnto Christe doe prophesie of Christ coÌ„mend Christ do sende vs to Christ our sauiour alone And although at sometime they seeme to handle other thinges yet notwithstanding the spirit hath alway regarde vnto Christ Seeing therefore the whole Scripture setteth foorth vnto vs Christ who alone is our righteousnes and redemption wee ought to be diligent in nothing more then in hearing the Scripture and in studying of the same day and night C. Herby also we are taught the certaintie of the Scriptures For the Father which speketh in them is not like vnto men which promiseth much and performeth litle for one iote or title of his promises shal not fayle Wherfore we may assure our selues of all those thinges contained in the Scripture euen as if they were already fulfilled A. Heauen and earth saith our Sauiour Christ shal passe Lu. 21.33 but my word shall neuer passe away 45. Then opened he their wittes that they might vnderstand the Scriptures C. Bycause the Lord hauinge done before the office of a Teacher profited lytle or nothing with his Dysciples hee beginneth now to teache them inwardly by his holy Spirite For words are spoken in vayne vntil such time as our mindes are illumined with the gift of vnderstanding Psa 145.8 It is very true that the worde of God is lyke vnto a Candell but it shyneth in the darknesse and amonge such as are blynde vntill the Lord geue the inward lighte vnto the eyes whose proper gift is to illumine the blynde And hereby it appeareth how great the corruption of our Nature is seeing the lyght of lyfe offered vnto vs in the word of God profiteth vs nothing at all Now if wee be not able to vnderstande what is ryght how shall wee bee able to obay Wee must needes confesse that wee are vnable and weake in euery respect insomuch that the heauenly Doctryne doth nothinge at all profite vs but as wee are illumined by the holy Ghoste 1. Co. 3.18 Therefore to the ende we may be meete Disciples for him it is coÌ„uenient that wee cast away all trust and confidence in our selues and to craue for lyghte from Heauen and forsaking also the foolyshe Opynion of Freewill to commit our selues to Gods gouernment R. Therfore it is not sufficient to heare and to reade the Scriptures dilligently but we must also rightly vnderstaÌ„d and beleeue that which wee heare and reade The Iewes haue reade the scripture but they doe not rightely vnderstand the same The Apostles also and the reste of the Dysciples knewe the Scriptures concerning the kingdome of Christe but they did not rightly vnderstand the kingdome of Christ wherefore they needed an Interpreter And we cannot haue a better or more learned Interpreter than Christ himselfe of whom all the Scripture speaketh which is also the true lighte Ioh. 1 9 lightening euery one that commeth into the Worlde Question C. But heere it may bee demaunded why Christe
the Father who will geue the same vnto vs To this cogitacion therefore Christ aunswereth I would not haue you to bee prepared more to doe any thinge than to go and preach the kingdome of God only care yee for that being assured that no man shall hurt you and that yee shall wante nothinge For accordinge to the Prouerbe the laborer is worthy of his meate Worke for my Father and he will prouide you meate without your labour bycause it is not meete for the Preachers of the kingdome of heauen to be troubled aboute these least matters For who will not thankfully offer vnto them all thyngs which preache vnto men euerlastinge lyfe and make them Partakers of the kingdome of Heauen Eate therefore drinke those things which they shal set before you and that without shame for yee eate not other mens but your owne meate as your hyer and rewarde For yee shall heale those that are sicke amonge them and shall tell them that the Kingdome of Heauen is at hand and yee shall make them Partakers of Heauenly Doctrine By these Woordes of Christe all Christian Preachers muste learne to make choyse wyth whom they leade their lyues euen as do good husband men which consider of the grounde before they breake vp the same with the Plough and sow it with good Seede Before Reprobates Dogs Hogs the Woorde of God must not be set For the two nexte verses reade the sixte Chapter of Marke the 12. vers and the 10. of Mathew the 14. vers And for the rest vnto the 16. vers reade the eleuenth Chapter of Mathew beginning at the 21. vers 16. He that heareth you heareth me and hee that despiseth you despiseth me and he that despiseth me despiseth him that sent mee C. They are deceiued whych thynke that the same is repeated in this place which is set downe in the tenth of Mathew the 40. vers For Christe spake there of persons but here of doctrine that receiuing pertayneth to the dueties of Charity but now he commendeth Faith which receyueth God in his Woorde The summe is that the piety of men is prooued by the Obedience of Faith but that they which reiect the Gospell although they boaste them selues to bee the chiefe Worshippers of God doe notwithstanding bewray their wicked contempt But we must note here the purpose of Christe for bycause the greatest parte of the Worlde doth preposterously Iudge of the Gospell by the worthinesse of men and therefore doe contemne nothing regard that which is brought vnto them by base and contemptible men Christe doth prouide for thus so preposterous Iudgement And bycause all men for the most parte are so proude that they will not willingly submit them selues vnto their Equalls and agayne God hath Determyned to Gouerne hys his Church by the Mynistery of men and to choose often times to the mynistery of his worde the most base sorte of men it was necessary that hee shoulde defend the maiesty of the Gosple least comming out of mans mouth it seeme vile and base This therefore is a notable cōmendation of the externall ministery when Christ pronounceth that what honour and reuerence soeuer is geuen vnto mans preaching so that the same be faithfull is geuen to GOD him selfe And the profite of this cōmendation consisteth of two pointes For there is nothinge that oughte to animate vs more to imbrace the doctrine of the Gospell than when we heare that the same is the most exellent worship of God a sacrifice of a sweete smell we heareing him then speaking in the mouth of men Secondly all doubtinge is taken away when we heare that the testimony of our saluation is neuer a whit the worse when the same is geuen by men which are sent of God and that it is of as great prise euen as if his voyce should sound from heauen And contrarywise to terrefie the contemners of the Gospell hee pronounceth that they which will not heare his mynisters bee they neuer so cōtemtible are contumelious not to men but to God the Father him selfe For he sayth And he that despiseth you despiseth mee A So also sayth the Apostell Paule 1. Thes 4.8 Hee which reiecteth these thinges reiecteth not man but God which hath geuen his holy spirite in you C. And as the dignity of Pastors is here greatly extolled which sincerely and faithfully execute their office So is the Pope with his ministers made ridiculouse when by this place he seeketh to defende his tiranny For it is certaine that Christ doth not so speake here that he doth resigne his authority geuen him of his father vnto men but only that he might deliuer his Gosple from contempt Whereuppon it followeth that the honour due vnto him is not geuen vnto men but reserued only vnto his worde Therefore if the Pope will be receiued let him bring that doctrine in the which he may be knowen to be the minister of Christe But so longe as hee continueth still like him selfe that is to say a sworne enemy of Christe and hauing no affinity with the Apostells let him ceasse to decke him selfe with those fethers which are none of his 17. And the seuenty turned agayne with Ioy sayinge Lord euen the very Diuells are subdued vnto vs through thy name R If so bee a man shoulde waigh and iudge the Ioy of these seuenty ambassadoures by these their wordes onely yet it semeth a most honest Ioy but if it bee exacted and drawen vnto those words of Christe which follow by and by it seemeth manifestly to bee rather the Ioy of the flesh then of the Spirit for in this gyft of workinge myracles they thought that their true and chiefe felicity consisted Furthermore bicause they thought that the kingdome of Christe shoulde bee in this Worlde they thinke that they haue now strength inough geuen vnto them to make the whole World obedient vnto Christe Lord euen the very Diuells C. It appeareth that the seuenty did not fully and throughly beleue the Words of Christe when as they returninge doe reioyce as at a newe and vnlooked for matter namely that by the power of Christe they had cast out Diuells But yet this power was geuen them and also cōmaunded them And this is true that whē they went they were perswaded that nothinge was spoken vnto them by their maister in vayne notwithstanding afterward when the greatnesse of the thinge exceeded their opinion they were amazed at the sighte thereof And this commeth oftentimes to passe that the faithfull doe only conceiue some taste only out of the worde of the power of God and then experience afterward bringeth them into admiration 18. And he sayd vnto them I saw Sathan as it had bene lightninge falling downe from heauen C. Christ cōmendeth the efficacy of his Gospell when he sayth that by the same Sathan is cast downe in a moment And hee bringeth his Disciples from one particuler to the whole generall namely for that he cōmaūded his Gospell to be
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