vppon the owners to beate them and by Force of armes to brynge the same with them but onely to aunswere them wyth hys word and by his word to doe that whych they were commaunded For the word that is to say the preching of the Gospell which is the commaundemente of Chryste is that Instrumente by which the Kingdome of God is set vp and preserued This Sword and these weapons are oures Wee spake not now of the Office of the ciuill Magystrate who hath to vse the sworde according to the Lawes and to defende his Subiectes that they may leade a quiet lyfe wyth all Godlinesse and honestie but we speake of the Offyce of the Apostles and ministers of the Church whose Sworde is the worde of God by which Sworde not onely the Externall face of the Church is preserued but also the conscience is in safetie from the inuasion of Sathan that we may be broughte to Euerlastynge Saluation Concerning the exposition of the rest which followeth vnto the 41 verse Reade the 21. Cha. of Mathewe verses 7.9.12.14 41. And when he was come neere he beheld the Citie and wepte on it 42. Saying If thou haddest knowne those thinges which belonge vnto thy peace euen in this thy Daye but now they are hid from thyne Eyes And when he was come nere R. Now the Euangelist sheweth how Christ was affected toward his people the Iewes when he was come into the view of Hierusalem the Metropolitan Citie of Iury And wepte on it C. Seeing Chryst desiered nothing more then to discharge the office whych the Father had committed vnto him and knew that this was the ende of his calling to gather together the lost shepe of Israel he wished that his comming might be wholesome and profitable to all men and sauing health This was the cause why he being touched wyth mercy and compassiō wept for the imminent Destruction of Hierusalem For when he considered that the same was ordayned of God to bee the holy Seate in the which the Couenaunt of euerlasting Saluatiō should abyde the Sanctuarie from whence Saluation should come to the whole world it could not be but that he must needes greatly Lament the Destruction thereof When also hee sawe that people to perish miserably by they re owne Ingratitude and mallice which was adopted to the hope of Eternall Life it is no marueile if hee could not refrayne from teares And whereas some thinke it verye absurde for Chryst to bewayle that Euill which he might haue holpen they may easely be aunswered For as he descended from heauen that taking vpon him our flesh he might be a witnesse minister of Gods sauing health so in like manner hee tooke vppon him the true and naturall Affections of man so farre forth as was necessary for the function which he had taken in hand And we must wisely waigh and cōsider what person he representeth whē he speaketh or seeketh the Saluation of Mankinde Euen as in this place that he might faythfully fulfil the commaundement of his Father it was necessary for him to desire that the fruite of Redemptiō might come to the whole body of Gods Electe people In that therefore that he was geuen vnto this people to bee a minister of Saluation he bewayleth theyr Destruction according to his office Wee confesse he was God but so often as it was meete for him to execute the Office of a teacher his Godheade rested and hyd it selfe as it were least it might hynder the office of a mediator There these teares of Chryst were not fayned he did not as plaiers commonly doe which counterfeite theyr iesture but it was a true affectiō which brast forth those Teares from him And there is no doubte but that hee would wholly frame and bend himself to that people to whom hee was sente And as hee was man so he was moued with compassion as the Apostle Paule teacheth saying Wee haue not such an high prieste as knoweth not howe to haue cōpassion on our infirmities c. He. 4.15 There is nothing more proper to the Nature of man then affections specyally of humanity Therfore as he was God he was immouable from that which hee had decreed in the beginninge and as he was man appoynted to be the sauiour of the people of the Iewes hee sorrowed for that he saw Hierusalem to refuse so greate Grace offered vnto her and because shee knewe not the fruite of his comming Rō 15.8 Paule sayth the Chryst was a minister of the circumcision And the Lord himselfe sayth Ma. 15 24 I am not sent but to the lost sheepe of the house of Israell C. Hee came not therefore to thys ende that the Iewes mighte feele hys wholesome comming So that when he sawe that hee was come in vayne to the Iewes to whom he was specially sente hee abstayneth not from teares when I say he saw the chosen City in that which God would be called vppon to reiecte the author him selfe of Saluation Moreouer by thys his weepyng he did declare that he did not onely Brotherly Loue those for whose sake he was sente but also that the Spyrite of Fatherlye Loue was powred by God into mans nature If thou haddest knowne This is an abrupte kynde of speach C. For we knowe that they in whō there are vehement affections can not vtter theyr meaninge so fully as they woulde Moreouer it may be that two affections meete heere together for Chryst doth not onely take Compassiō vpon the Destruction of the City but doth also cast the vnthankefull people in the teeth with haynous wickednesse for that they reiecting the Saluation offered vnto them willingly broughte vppon themselues the horrible iudgement of God B. For it is likelie that this Cogitation disquieted the Lords minde Beholde I come vnto thee O Daughter Sion and Hierusalem thy Kinge and thy Sauiour euen as thy Prophetes haue promised thee But poore and humble Therefore thou cōtemnest mee at whose handes alone thou mightest receyue righteousnesse Life O that thou haddest knowne the thinges which belonge vnto thy peace and haddest not bene so blynde in thine owne euill And that in this thy Daye when so many so wonderful thinges doe cal thee to know these things For now whilest thou hast mee preachyng the Kingedome of Heauen vnto thee that day of saluatiō visitatiō is risē vpō thee which thou oughtest to know by my life by my Doctrine by so many myracles lately shewed But O thryse yea foure times vnhappy nowe these thinges are hidden from thyne eyes therefore thou arte outragious mad agaynst mee and seekest my Bloude whom thou oughtest with moste Ardent affection to receiue for thy Sauiour and King as doth this multitude Hereuppon it shal come to passe that thou being besieged of thyne enemies shall at the length be layed euen wyth the ground thy Children being slaine and thy houses and costly buildyng beinge beaten downe insomuch that in thee one stone shall not be lefte vppon
5.20 What haue yee to do with the day of the Lord sayth the prophet the Day of the Lorde is darkenes not light Zach. 9.9 Contrarywyse Zacharias commaundeth the daughter of Syon to reioice for the comming of the king And that iustly because as Esaias sayth the same day which bryngeth to the reprobate wrath and vengeaÌ„ce Esay 35.4 bringeth fauor and redemption to the faithful Therfore Christ teacheth that the light of ioy shal arise to his Discyples by his coÌ„ming that they shall tryumph to se the wicked coÌ„foâ—nded with feare 1. Co. 1.7 2. Ti. 4.8 And for this cause Paule sayth that the Godly loke for loue the coÌ„ming of the lord Because your redemption draweth nie Paule also calleth that same day the day of redeÌ„ption because wee shall then haue the fruition of that delyuerance which Christ hath purchased for vs. For the rest vnto the 34. verse read 24. cap of Mat. verse 32. 34. Take hede to your selues leaste at any time your harts be ouercome with furfeting dronkennes and cares of this life and so the Daye come vpon you vnawares R. There is nothing more effectuall to put away careles slouthfulnes then the certaintie of perils at hand there is nothing of greater Force to make men watch then the vncertainty of the time with the which perils come Wherefore Christ ioyneth them both together to make his disciples diligeÌ„t in theyr office He said that moste certainely calamities should come vpon the Iewes yea vpoÌ„ the whole world now he saith that there is nothing more vncertaine or more vnknowen then the comming of the foresayd day So also it is said in Math. Watch therefore for ye know not the hower when your lord will come But here he willeth them to beware least theyr hearts be ouercome with surfeting and dronkennes C. For they which by liuing intemperately haue their sences ouercome with meat and wine shall neuer haue theyr mindes eleuated to the meditation of a heauenly life R. Paule also forbyddeth surfeting and dronkennesse in his epystle to the Romanes RoÌ„ 13.13 35. For as a snare shal it come vpoÌ„ all those that dwel on the face of the erth Bu. This speach is borrowed of fowling For the vndiscrete birds are takeÌ„ with the snare Euen so the last Daye shall ouerwhelme the blinded wycked which looke for no perill but feede euen as do folish birdes in the myddest of snares with the which they are intangled or euer they beware VVyth these wordes of the lord agreeth thys saying of S. Paule When they shall say peace and safety then shall sodayne destruction come vpon theÌ„ as sorrow vppon a Woman with chyld and they shall not escape A. 1. The. 5 3 So in Noes time they did eat they dranke they maried euen vntill the Day that Noe entered into the arke Lu. 17.27 the floud came and destroied them all 36. Watch yee therefore and praye continually that yee may bee accouÌ„ted vvorthy to escape al these Thynges that shall come and that yee may stand before the son of man C. Because there are many Snares of the Fleshe by which mens myndes are intangled there is neede of greate watching Because also it is nedefull for vs to seeke for Ayde and Helpe at Gods Handes Prayers are necessarie by which our infirmities are holpen And Chryst prescribeth heere vnto vs a forme of prayer Fyrst that it would please God to deliuer vs from the daunger of so many snares Secondly that we may stand in safety before the Face of that son of God For we may not come thither except woÌ„derfully we escape a thousand Deathes That ye may be couÌ„ted worthy E. This speache is as much as if he had sayd That yee may be able to stand in the preseÌ„ce of God make continuall prayers vnto him 37. In the Day time he taught in the temple and at Night he went out and abroad in the Mounte that is called Olyuet BV. Hereby the Ministers of Godds word are taught how carefull and dylligent they ought to be in preachynge the Gospell after the exaÌ„ple of Christ the Prynce of sheepeheards Also how dylligent they ought to be in praying For in that he went to the mountayne it was to pray as may playnelie appeare by the words of Mathew saying And when he had sent away the people he went alone into the mountayn to pray Ma. 14.23 Mar. 6.46 Therefore Chryst taught and prayed For his office and callinge was to preach the Gospell concerning remission of sinnes Lu. 4.18 and the Reconcylliation to his heuenly Father euen as he him selfe testefieth out of Esay And the nearer his death approached the more vigilant hee was in following his calling 38. And all the people came earelye in the morning to him in the temple to heare him E. Hereby wee see the feruente desyre which this people had to hear Christ in that they are sayd to come early in the morninge to heare hym Therefore they may be ashamed before whom Chryst setteth his Gospel daily in the Church and yet notwythstanding neglect to come to heare the same rather following their temporall businesse A. The ferueÌ„t desire of this people shal condempne the contempte of these men in that so ernestly they soughte to heare Christ preach the Gospel ⧠CHAPTER XXII THE FEASTE OF sweete Breade drewe nyghe which is called Passeouer A. The Euangelist Luke in this cap beginneth to descrybe vnto vs the Hystorye of the passion of our Lorde and Sauiour Iesus Chryst in the whych he repeateth a fewe things which the other omitted Concerning this Feast and the reste which followeth in thys Chapter Read the 26. cap of Mathew verse the second and the 14. Chapter of Marke verse 10. 15. And hee sayde vnto them I haue earnestly desiered to eate this Passeouer with you before that I suffer R. Here let vs note the desire of Christ to worke our SaluatioÌ„ In this feast of passeouer Chryste was to suffer a most shamefull and cruell death Another man woulde haue desiered by all maner of meanes to shunne and escape so horrible a death But Christ rather desiereth to suffer the same Not that Death it selfe was so pleasaunte but because he so earnestly thyrsteth after our Saluation which we attained vnto by his Death RoÌ„ 9.33 Therefore thys desire of Chryst ought to styrre vp euery carelesse and slouthfull person to repente in time If Chryste had called vs to such labor as might rather haue brought dauÌ„ger then profit we might peraduenture make excuse and turne our selues another way but nowe hee hath called vs to those labors nay rather to those Felicities which shal alway brynge Saluation with them For euery one that beleeueth in hym shall not be confounded Why then do we delay to take them in hande and to follow them Also this desyre of Christ ought to strengtheÌ„ their minds which feare that Chryst neither behouldeth them nor receiueth
was not to make equall with Christe But Iohn the Baptist in his degree was great but the greatnes of Christ is straight way expressed when it is sayd And the Sonne of the hyghest By the which wordes the Angell extolleth the sonne of Mary aboue all Creatures For he hath his singuler and proper to hym selfe alone Heb. 15 that hee shoulde bee called the Sonne of GOD euen as the Apostell affyrmeth Wee graunt that the Aungells of Heauen and Kings of the earth haue sometyme these Tytells geeuen vnto them in the Scripture but these are called the Sonnes of GOD in common for their excellency And there is no doubte but that God doth exempt his Sonne from all others when hee peculiarly speaketh thus vnto him Thou arte my Sonne Therefore Christe is Ioyned here neither Psalm 27 with Angells nor with men that he might be in the number of the sonnes of God but that which is geuen vnto him is such that none may presume to take the same vnto him The Sonnes of God are Kinges not by the right of Nature but because it hath pleased God to aduaunce them to such honor This title belongeth not to the Angells but only because vnder the most chiefe they excell amonge other Creatures VVee are the sonnes of God by adoption We also are the sonnes of God but by Adoption which wee obtaine by faith and not by nature but Christe is the onely begotten sonne of God A. Also this woorde Highest is the name of God very ofteÌ„times vsed without the Substantiue God as heere Thou only art the moste highe aboue all the Earth Psal 83.29 Also It is a good thing to praise the Lorde Psal 92.1 and to singe vnto thy name O thou most high Also I wyll bee lyke vnto the most hygh Esay 14.14 C. And whereas the Angell vseth the worde of the future tence sayinge hee shal be called the wicked Dogge Seruetus thereby goeth aboute to proue the Christe is not the euerlasting sonne of God but that he began so to be accouÌ„ted when he tooke vpon him our flesh but this is horrible blasphemous Seruetus Heresie He reasoneth thus Christe was not the sonne of God before he taking vpon him our flesh appeared in the world because it was said vnto the Angell He shal be called the Son of the highest But we answere that the Wordes of the Angell haue no other signification but that the Sonne of God should be manifestly declared to be such a one in the fleshe as hee was with the Father from euerlastinge that is to say eternall For to bee called is referred to euident knowledge And there is great difference betwene these two Whether hee began to be the sonne of God which was not before or whether he was reuealed among men that they might knowe him to be the same which was promysed longe before Verely seeinge God the Father was called vpon of his people in all ages and acknowledged to bee a Father it must needes thereof follow that he had a Sonne in Heauen of whom and by whom thys Fatherhoode came vnto men Therefore men shall arrogate to much vnto them selues if they presume to boaste them selues to bee the sonnes of God without it be in respect that they are Members of his onely sonne Wherefore it is certayne that the holy Fathers were bolde to geue vnto them selues that honorable name onely vpon trust of the Sonne which was there Mediator Moreouer what this more perfect knowledge Rom. 8. Galat. 4 of that which we now speake can doe the Apostell Paule teacheth in another place namely that now wee may both cry and call God our Father And the Lord God shall geeue vnto him the seate C. Hee promiseth that it shall come to passe that shee shall be with childe with him which was promised to Dauid the King to the ende the Virgin might the better knowe that hee should be the same Redeemer which longe before was promised vnto the Fathers And so often as the Prophets speake of the building vp of the churchs they referre the whole hope of the faythfull to the Kingdome of Dauid in somuch that it was holden as a sure grouÌ„d-amonge the Iewes that the saueinge health of the Church consisted in the happy and prosperouse Estate of that Kingdome and that nothinge coulde better agree with the Office of the Messias than to builde vp a new the kingdome of Dauid Wherefore also the name of Dauid is sometime geuen to Ier. 30 â— the Messias â—ze 34.24 Oze 3.5 As this They shall serue their Lorde and Dauid their King Also Dauid my seruant shall raigne a Prince ouer them And those places where hee is called the Sonne of Dauid are well ynough knowen To bee shorte the Angell sheweth that the Prophesie of Amos shall bee fulfilled in the person of Christe Amos. 9.11 concerning the raysinge vp of the Tabernacle or throane of Dauid which was broken downe and ouerthrowen R. To the which agree the wordes of the other Prophet Esay 9.7 sayinge Hee shall sit vpon the seate of Dauid and vpon his kingdome that he may confirme and establish the same in Iudgement and in righteousnes from henceforth for euermore The Seate of Dauid is the Kingdome of Dauid not which Dauid possessed but which GOD promysed to Christe the Sonne of Dauid Also how Christe is sayd to bee the sonne of Dauid reade the 22. Chapter of Mathew beginning at the 43. verse 33. And hee shall raygne ouer the House of Iacob for euer and of hys Kingdome there shal be no ende And hee shall raygne ouer the Dan. 7.13 A. This also was promised by the prophets Beholde one came as the sonne of man with the Cloudes of Heauen c. His dominion is an euerlastinge dominion which shall neuer be taken away Mich. 4.7 and his Kingdome shall neuer be destroyed Also He shall raygne ouer them in Mounte Syon from that time forth for euermore Ouer the house of Iacob C. Seeing saluation was specially promysed to the Iewes euen as the couenaunte was made with their Father Abrabam Rom. 15 8 and Christe as winesseth the Apostell Paule was a Minister of the Circomcision the Aungell doth not without cause appoynte his Kingdom in that nation euen as it was his proper seate But this is not disagreeinge with other Prophesies which extende the Kingdome of Christe to the vtmost partes of the Earth For God hath ingraffed the Gentiles by a newe and wonderfull Adoption into the stocke of Iacob who were before straungers notwythstandinge so that the Iewes might keepe the more principall place as the first begotten Euen as it is sayd The Lorde shall sende the Rod of thy Power out of Syon Psal 110 2â— Therefore the Seate of Chryste was placed amonge the People of Israell from wheÌ„ce he subdued the whole world vnto him For so many as hee gathered together by fayth vnto the Chyldren of
spirite Euen as S. Iames teacheth sayinge Iam. 3.13 Is any man merry Let him singe Psalmes For Heauinesse and sorrowe doe both clogge the mynde also do hinder the tongue from celebrating the goodnesse of God Therefore so soone as Maries mynde reioyced it brast forth into the prayse of God E. Whereuppon for Soule Spirite the scripture oftentimes vseth this word heart and it is a phrase of speach very vsuall with the Hebrewes Psal 103.1 Psal 35.3 specially in the Psalmes Praise the Lorde O my Soule Also Say vnto my Soule I am thy saluation There is great force in these phrases of speach much more is expressed then if it were sayd Praise the Lord I magnify the Lord Say vnto my soule I am thy saluation Hereby wee are taught that if we will truely praise God we must praise him from our heart for if the heart be not moued the Lord reiecteth abhorreth our prayse Therefore the true fouÌ„dation of thanksgeuing is the inward affection of the minde Thankesgeuinge vvith lips only is abhominable by these speaches we may see the difference betwene the spirite truth hypocrisie which magnifieth God with the mouth lyps only The Lord This is a word of power by which MARY preacheth the power of God by which he wrought in her works passing nature Moreouer she arrogateth non of these benefits vnto herselfe because she is the mother of god because she was blessed among women because she behaued her selfe modestly she chalengeth nothing to her selfe but a ioyful merry heart toward God Wherefore she acknowledging the receiuing of them froÌ„ him praiseth his holy name Thus we ought to leane vnto God only not to Creatures or to our giftes 47. And my spirite hath reioyced in God my Sauiour And my Spirite reioyced in God C. This is as it were a reason of the cause For there can be no true affection of praysing GOD except there be first Ioy. For in the scripture the cause is oftentimes made subiect to the effect as in this place And she calleth the spirite as we sayd euen now the minde and vnderstanding of the soule She so reioyced that shee gaue vnto him that prayse of all goodnes and whosoeuer do not the like are vnthankefull Verely this reioysing is the effect or signe of a quiet Conscience which by Faith was certaynely perswaded that God was pacified and fauourable In GOD my Sauiour C. Shee doth not without cause geue vnto God the name of a sauiour when she speaketh of the Ioy of her heart For vntill he be acknowledged God the sauiour mens mindes shall neuer haue the true and perfect Ioy but shal be alwaies heauy and careful Saluation in Christâ— vvorketh true Ioy. so that it is the only fauoure of God the saluation the commeth of him which make vs Ioyfull To be short this is the principall thing in the which the faithfull haue to Ioy that their saluation is in God for the which they must also be thankefull vnto him S. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Deliuerer and Preseruer Which is somewhat more than a Sauiour This Tytell be longeth only vnto God in whom we al consist Mary after the maner of the Psalmes of Dauid calleth him the sauiour Deliuerer bycause nowe her whole minde was inflamed with the consideration of the saluation which was begon to be wrought in her 48. For Hee hath looked on the lowe degree of his Handmayden for loe nowe from hence forth all Generations shall call mee blessed For he hath loked on the low degre C. She sheweth the cause why the Ioy of her heart is founded vpon God namely bycause he had respect vnto her frely of his mercy For in acknowledging her lowe degree shee maketh herselfe voide of all worthinesse that shee may ascribe vnto the free goodnes of God the whole cause of reioysing For the low degree of the which mencion is made in this place doth not signifie submissioÌ„ modesty or the habite of the minde as certaine vnlearned men haue thought but signifieth only an abiect vile and vase condition The Sence and meaninge therfore is this Whereas I was base contemned of low degre it hath pleased God notwithstanding mercifully to looke vpon mee Therefore the Virgin calling to minde the benefits of God as we ought to do when we geue thanks firste of all wondereth the God had such respect regarde vnto her being base and of low degree that he chose her to be the mother vnto his sonne For this is the which she saith For he hath regarded the low degre of his handmaideÌ„ Where there is any dignity or worthinesse of the fleshe there is a vaile which will not suffer vs to beholde the grace of God Therefore vpon iuste cause shee maketh mencion of her low Degree R. As if she should say I came of the stocke of the famouse king Dauid but looke by how much my auÌ„cetors were more noble than I by so much am I the more miserable For that I may speake nothing of the Kingdome taken away from our kinred by tyranny to make no mencion of the great neede which I a maiden of kingly race haue a longe time suffred this verely of all other is the greatest misery that the tyrauntes which now enioy our kingdome doe so lye in wayte for the life of al those that are come of the stock of Dauid that hauinge already killed certaine men not so much as wee poore maydes women are in safety so that wee being not so much coÌ„temned as wee are a coÌ„mon scorne to all men know not where to leade a secure life But to her whom men despyse the Lord turneth his eyes of mercy hath chosen me to gret dignity He might haue regarded the dignity of others which far exelled me in nobility in riches but he would none of them hauing respect vnto me a poore needy Virgin This maketh mee Ioyfull for this I geue thankes vnto God To be short I am nothing for what soeuer I am haue the same coÌ„meth only vnto me because God hath respect vnto me by the grace of God I am that I am The Virgin coulde not morefully prayse God his grace C. Thus we see how Mary abaseth her selfe to exalte God alone And it was not a setting forth of fayned humility But a simple true confession of her perswasion which she had fixed in her mynde For shee was both of no estimation in the sight of the world she also esteemed of her selfe nothing the more M. And here we haue specially expressed vnto vs what the Nature of God is God bâ—holdeth things of lovv degre namely to haue respecte vnto thinges of small reputacion and to the lowest thinges Hee cannot looke vpward because there is nothing aboue him neyther can he looke on eyther side of him forsomuch as hee hath none nygh vnto him that is his
thinges whych ought to bee behynde thee I am the way the truth and the lyfe If therefore thou haue geuē thy name vnto me thou hast taken a Worke in hande which requyreth thee whollye From the whych if thou hast respecte vnto the VVorkes of the Fleshe thou doste euen as if a man shoulde put his hand to the Plough yet in the meane time looke homewarde or esse some otherway gasinge so about thee what I pray thee canst thou Plough So much therefore thou shalt profite in the kingdome of God thy minde being tyed to thy domesticall affayres thou hauing the like care respect vnto earthly things For to haue a care for those things is in minde to looke back vnto that which ought to bee behinde thee Therefore thou arte vnapt for the kingdome of God bicause it requireth a whole man neither will it abyde any other care For they are not apte for the kingdome of God to bee in the same or to preach the same for properly he speaketh heere of true Mynisters although it may generally bee extended to all which are ignoraunt of the felicity of this heauenly kingdome and they are ignoraunt of it which cannot once bid all other thinges farewell and adue in respect of the same For it is the Kingdome of Ryghteousnesse and Grace the Kingdome of the Spirite which quickeneth and Sanctifieth vs the Kingdome of Eternall Lyfe and perfect blessednesse C. Therefore they are sayd to looke behinde them which beinge wrapped in the Cares of this Worlde suffer them selues to bee broughte from the righte way but specially they which drowne them selues in chose cares which make them vnprofitable to follow Christe FINIS ⧠THE X. CHAP. AFter these thinges the Lord appoynted other seuenty also sent them two and two before him into euery City and place whyther he him selfe would come C. Wee may gather by many Circūstances that the Apostells were returned vnto Christ before the seuēty disciples were sent in their steede Therefore the twelue were sent to put the Iewes in hope of the Messias at hande after their returne when greater attencion was required more were sent as secondary Cryers to spreade the fame of Christe in euery place B. And wee must note what worke Christe sought especially to finishe both by him selfe and also by others here in earth namely nothinge but the publishing of the Gospell and the preaching of the grace of God For the same being receiued euerlasting lyfe was receiued and without the same all thinges must needes bee hurtfull C. Moreouer no ambassage was properly cōmitted vnto these 70. Disciples but only Christe sent forth as forerunners to prepare the mindes of the people to receiue his doctryne Other seuenty In the number of seuenty he seemeth to follow that order to the which the people longe before had bene accustomed Wee must note that hee had sente forth before twelue Apostels the which nūber of xij answered the xij Tribes in the florishing time of Israell these xij Apostells as Patriarches were appoynted to gather together into one the torne members of the body that there by there might be a perfect restoringe of the Church The reason was not vnlike in the seuentie Exo. 18.22 Wee know that when Moses was not able to discharge the burthen of Gouernment layed vppon him hee tooke vnto him seuēty Iudges which should be assistantes vnto him in the gouernment of the people But after that the Iewes were returned from the Exile into Babilon they had their Synedrion or Senate which consisted of 72. Iudges But as cōmonly it cōmeth to passe in such numbers when mencion was made of the Synedrion they sayd only The seuenty Iudges And these Iudges were chosen out of the Posterity of Dauid as Philo witnesseth that some power might remayne in the kingly Race Wherefore after diuers destructions this was the last Pageant namely the abolishing of that lawfull gouernment by Herod But bycause the returne out of Babilon was a foreshewing of the true and sound redemption the Lord seemeth nowe to choose seuenty to be Proclaymers of his cōminge that he might promise a repayring of the decayed state Notwithstanding bycause the people was to be brought to one head he appoynted thē not Iudges with power but only cōmaunded them to goe before that he alone might haue the preheminence R. There are some which say that these Seuenty had authority geuen them amonge the Iewes Gen. 46 23 bycause Iacob came into Aegypt with 70 Soules And sent them two and two C. Whereas he sent thē forth two two he doth it in cōsideration of their infirmity For it was to be feared that if hee had sent thē forth 1. by one they would not haue bene bolde inough to execute their office There to the ende one of them might comforte another hee sent them forth two and two 2. Therefore sayd hee vnto them the haruest is great but the Laborers are fewe pray yee therefore the Lord of the Haruest to send forth Laborers into his haruest For the Exposition of this verse reade the nynth Chapter of Mathew beginning at the 37. verse And for the exposition of the other foure verses following reade the tenth Chapter of Math. beginning at the 16. verse and the sixt of Marke the 7. verse 7. And in the same house tarry still eating and drinking such things as they haue for the Laborer is worthy of his rewarde Goe not from house to house Eating and drinking C. Of this eating drinking Luke onely maketh mencion By which Wordes Christe doth not cōmaund his Disciples to be contented with cōmon meane fare but also permitteth them to feede vppon other mens charge and expence As if he should say It is free for you to lyue vpon other mens coste so longe as you are in this Peregrination For it is meete that they for whom yee labour should geue you meate Some thinke that all Scruple and doubting is here taken away from the Disciples least they should refuse and abhorre any kinde of meate but Christ ment no such thing only to geue them liberty to take their Foode for their reward in this ambassadge Goe not from House to House B. The Lord by these Woords forbiddeth not his Dysciples to chaūg their Lodginge but would rather geue ful Power vnto them to vse such thinges as were their where they Lodged that they should not neede to chaunge their Lodging as though they should grudge where they should abyde For those spirituall thinges which they sowed vnto them coulde not be counteruayled wyth any of those Temporall things which they reaped 8. And into whatsoeuer City yee enter they receiue you eate such things as are set before you B. Chryste preuenteth that which his Disciples might obiect saying Thou doest thrust vs forth to straungers destitute of all thinges sayinge that the workman is worthy of his meate But how worthy soeuer wee be of our meate workinge in the haruest of
Repentaunce are al the good woorkes of the Saintes that is to say when we bend our whole will minde to please God Whereupon Iohn the Baptist said Bringe foorth the due fruites of Repentaunce The other parte of the Gospell is Remission of sinnes He which rightly vnderstandeth these two thinges is ignorant of nothing that is profitable to be knowen but hath the summe of Saluation and to these twoo principall pointes all the whole Gospell ought to be referred And it is no marueile if Chryst make remission of sinns of so great waight For he came that wee might obtayne the same by his bloude being made Righteousnesse for vs by which we are accepted of God reckoned amonge his Sonnes Whosoeuer therefore will truly preach the gospel must nedes prech these two things if he will doe vnto Chryste Faythefull Seruice and build vp his workemanship Also Repentaunce is preached in the name of Chryst when men here by the Doctrine of the Gospell that all theyr Cogitations Affections studies are corrupte and vicious muste therefore be renued if they wil enter in to the Kingdome of God RemissioÌ„ of sinns is preached in the name of Christ when men are taught that Chryste is theyr Redemer theyr Righteousnesse Saluation and life Amonge all Nations C. Now Chryst doth plainely open that which before hee had hid namely that the Grace of redemptioÌ„ which he brought did generally belong to all Nations For although the Prophets did oftentimes foreshew the calling of the Gentiles yet neuerthelesse the same was not so reuealed that the Iewes would easely graunte them to be partakers of the same with them Therefore vntil the time of the Resurrection Chryst was thought to be the Redemer of one people onely But so sone as the vayle was taken away the lost sheepe were gathered into the sheepefold agayne Neuertheles least the couenaunt of God might seme to be void Chryst placed the Iewes in the first degree saying And must begin at Hierusalem For because God had specially adopted the stocke of Abraham it was meete that the same should be preferred before the rest of the world And this is the right of the first begotten which Ieremy assigneth vnto them Ier. 31.9 Paule also dilligently obserueth this order in euery place that Chryst comming shewed peace vnto theÌ„ which were nigh Ephe. 2.17 and afterward to theÌ„ which were a far of A. Moreouer Christ him selfe testefieth that he was not sent but vnto the lost sheepe of the house of Israell Mat. 15.24 Not that he should not also bee preached to the Gentiles in due time but because it became him first of al to offer the grace of ReconcilliatioÌ„ to the Iewes whose minister and Apostle he was These words therefore declare that the beginning ought to be at Hierusalem Also Esaias saith There shall go a Law out of Syon Esay 60.1 and the word of the Lord from Hierusalem c. Dauid also wryting of the Scepter of Chrysts kingdome Psa 110.2 saith The Lord shall send the rod of his power out of Syon 48. AND yee are witnesses of these thinges C. Now he enioyneth vnto the Apostles theyr office yet notwithstandynge as yet hee sendeth them not forthe to preach the Gospell but onely admonisheth them wherefore hee hath ordayned them As if he should say It is foreshewed that the Gospell shall bee preached throughout the whole world this shal be your office yee shall be the instruments for the same For yee shall receiue the power of the holy Ghost which shall come vppon you and ye shal be witnesses vnto mee not onely in Hierusalem but also in all Iudea Ioh. 15 16 Act. 1.8 and Samaria and in all the world Therefore by this forewarnyng the Lord prepareth his Apostles to preach the Gospell in due time And partely by this consolation he mitigateth theyr sorrow partly by this Spurre he correcteth their slouth It could not be but that they shoulde bee grieued in mynde when they remeÌ„bred theyr late falling away Wherefore Chryst contrary to theyr expectation aduaunceth them to exceedinge honor inioyning vnto them the Ambassage publishing of Eternall Saluation to the whole world Whereby hee did not onely throughly restoare them but also by the greatnes of the Grace whych he bestowed vpon them abolished quite away the remembrance of theyr fault Notwithstanding withall he prycketh them forward least they should be ouer slow to come vnto the faith of the whych they were ordayned to be proclaimers 49. And behold I will sende the promise of my Father vppon you but tarry ye in the City of HierusaleÌ„ vntill ye â—e endewed with power from an hye C. Least the Apostles might be terrefied discouraged by their own weakenesse he putteth them in hope of the new grace which was to come As if hs should say Although ye think your selues vnable for so greate a burthen yet notwithstanding there is no cause why ye should be discouraged because I will geue vnto you that power from heauen which I know ye want BV. And it is not without cause that this Office seemeth vnto them to bee to waighty as to come forthe into the World and to testefy vnto all nations that thinge which seemed to all men new and absurde For custome receyued for a law the consente of wise men in the receiued religion and custom the outrage and barbarousnesse of the common sort the power of Princes to bee shorte the simplicity and vnskilfulnesse of the ministers being men wythoute learning authority and wit were lets and discouragements inough A. Therfore the Lord promiseth vnto his Disciples new grace lest any thing might stay them C. And to the ende he might make them haue the more firme sure trust he maketh mention of the holy ghost which was promised of the Father For to the end they might wyth the better courage prepare themselues to their worke God had already incouraged them with his promise prouyding a remedy for theyr distrust Now Chryst taking the roome of his father taketh vpon himselfe the office of performing and geuing wherein again he challengeth vnto himselfe deuine power For this is a parte of his Glorye which God sweareth that he wyll not geue vnto another namely to endewe weake and fraile men with heauenlye power Esay 42.8 Therefore if the same belonge vnto Chryste Esay 44.3 Eze. 36.26 Ioe 2.26 Ioh 14.16 Ioh 15 26. Ioh 16.7 it followeth that hee is God which spake in time paste by the mouth of the Prophets And although God promised speciall grace vnto the Apostles and Chryst perfourmed the same Yet notwithstanding thys is generally to be noted that no mortal maÌ„ is meete of himselfe to preach the Gospell except God endewing them wyth his holy spirit 2. Co. 2.16 helpe their nakednesse and neede But tarry yee in Hierusalem C. The Apostles might haue obiected sayd we want abillity how then caÌ„ we execute so harde an office He
Rulers Seeynge therefore they durst not lay Violente hande on him they come and reason the cause with him demaunding by what Authoritie and Commission hee had taken that Enterpryse in hand saying Tell vs by what Authority dost thou these Thynges Eyther who is hee that gaue thee thys Authority For the Exposition whereof and the rest also of this Chapter Reade the 21. and 22. cap. of Mat. and also in the twelfth of Marke ⧠THE XXI CAP 1. AS HE BEHELDE HE saw the Rych men which caste theyr giftes into the Treasurye A The Euangelist Marke also declareth this history in his twelfth Chapter where we haue expounded the same and therefore we will heere omit it And from the fifth verse of this chapter to the 15. verse of the same Reade our Annotations vpon the 24. Chapter of Mathew and beginne at the first verse also the 13. of Marke 15. For I will geue you a mouthe and Wysedom whereagaynst al your Aduersaries shall not bee able to speake nor resist A. This is a most excellent promise the which all the Godly ought to hold out agaynst all the Gates of hell For who can resist Chryst speaking in his members by his holy Spyrit And he saith in another place Ma. 10.20 It is not yee that speake but my Father in you C. Therefore Chryste doth not promise to deliuer his Discyples from Death but he promiseth to geue such wisedome and such a mouth vnto them as shall confound their Aduersaries and make them ashamed Whereagaynst al your aduersaries Hee sayth that this wisedom shall put al their aduersaries to silence because they shall not be able to withstand the same Not that theyr impudency shall geue place vnto the truth but because the truthe shall Triumphe ouer their franticke bouldnesse which they shall withstand in vaine R. The Enemyes of the truth shall spende many vayne words and shall reason Sophisticallye with Carnall Argumentes but they shall not be able to gainesay the Argumentes of truth they shal vehemently resist the truth but they shall not bee able to ouerthrow the same practise shall not want but Successe shall want For as Beastes which are Ennemies vnto men after they are shutte vp in theyr caues do horribly rage and fret by which they declare theyr crueltie and wyldenesse of Nature and yet neuerthelesie cannot fulfill theyr outragious madnesse Euen so the Ennemies of the truth being shut vp and restrayned with inuincible argumentes of truth roare agaynst the truthe but cannot ouercome the same When Peter and Iohn answered before the Counsayle concernyng the healing of the lame man saying Be it knowen vnto you all that by the name of Iesus Chryst whom ye haue crucified Act. 4.13 whome God raised agayne from the Deade By this name thys man standeth before you whole Did the high Pryests hold their peace No verely but rather forbâ—d them by threatning to speake neuer afterward to any man in the same name So that they went aboute to resiste it but they were not able neither yet with manyfest testimony to gainsay the same For thus Luke wryteth When they saw the bouldnesse of Peter and Iohn and vnderstode that they were vnlearned and lay men they meruailed and they knew theÌ„ that they had bene with Iesu Act. 7.48 And beholding also the man which was healed standing with theÌ„ they could not say agaynst it So when StepheÌ„ sayd that God dwelte not in Temples made with hands the Ennemies of the truth were so outragious mad against him that they gnashed on hym wyth theyr teeth but yet were not able to resist the truth which this blessed Martyr vttered So to Paule when hee spake the word of God Festus sayde Paule thou art beside thy selfe And yet notwithstandinge that Prophane contemner of God could not gainesay the truth which Paule vttered C. And I would to God that al they at whose mouth the confession of the truthe is requyred would rest themselues vpon this trust For the power and Maiesty of the spyrite will shew it self to ouerthrow the ministers of Sathan For that which followeth to the 19. Veese Reade the 10. Chap. of Math. verse 21. 19 Possesse ye your Soules by your patience C. Chryst heere prescribeth vnto hys Disciples another maner of way to defend Life then fleshe and bloud teacheth For euery man naturally desyreth to keepe his life in safety we seke those helpes to defende it whych wee thinke best and we flie auoyd al maner of perill to bee shorte wee thynke our selues halfe deade except wee bee well garded and fortefied But Chryst the preseruer and keeper of this Lyfe coÌ„maundeth vs to be alwaies ready to die and to walke throughe fire water and Sworde And in deede no man shall truly commend his Spirit into the handes of God but he which is alwayes ready to die R The wordes of Chryst are thus much in effect I commaunde you not vnder the presence of the Gospell to draw the Sword vpon your Aduersaries But I commauÌ„d you to be patient They shal persecute you but they shall not hurt you This and the reste vnto the twenty fower verse are expounded in the 24 chapter of Mathew verse 15. 24. And they shall fall through the edge of the sword shal be caried way captiue into all Nations and Hierusalem shall be trodeÌ„ downe of the Gentiles vntill the time of the Gentiles be fulfilled C. Because it seemed very absurde that the holy City should bee so rased by the Gentiles a consolation is added that the Gentiles shall haue such Libertye but for a time vntil theyr iniquity bee ripe and that vengeance burste forthe which is prepared for them For as this vengeance pertained to the Iewes so also the Gentiles had theyr time appointed for the same For it myghte haue ben obiected Shall the Iewes be punished the Gentiles escape This obiection Chryst preuenteth and saith that God shal also take vengeaunce vpon other nations but that time thereof is not yet come Read for the rest vnto the 28. verse in the 24. Cap. of Math. verse 29. 28. And when these things begyn to come to passe then looke vp and lift vp your heads for your redeÌ„ption draweth nigh C. Here is added a coÌ„solatioÌ„ by which Chryst comforteth the mindes of hys Disciples And although this senteÌ„ce is nothing coÌ„trary froÌ„ the words of Ma. yet notwithstanding it sheweth better to what ende the Aungels are sayde to come to gather together the elect Mathew For it was necessary that the ioy of the Godly should be compared with the coÌ„moÌ„ sorrow grief of the world and that there should be a differeÌ„ce put betwen them the reprobate lest they should abhor the comming of Christe Wee know that the Scripture doth not only diuersly speake of the last iudgemeÌ„t but also of al those whome God daily exerciseth in such wise that the same may be extended either to the faythfull or to the vnbeleuing â—m