felicity Therefore hee goeth forward in his Iourney to Hierusalem which hee had begon And hauing gotten hytherto by his doctrine and myracles so great authority that hee was secretly counted for the Messias and reported already to be going to Hierusalem there to begin his Kingdome hee went forwarde with a great company of men following him For one being afflicted another beinge oppressed with neede this follow with Infamy and that with the tyranny of the Magistrate some with Domesticall trouble and some otherwise and thinking that the Kingdome of Christe should be a carnall earthly kingdome and should bring with it corporall felicity euery one hoped that if hee followed Christe that hee should be deliuered not only from his affliction but also should obtaine some kingdome or Principallity And Chryste was contented that they should follow him and should heare Sermons of the Gospell but he could not abyde that they shoulde promise to them selues in him and by his kingdome external and corporall Felicity and should seeke after nothing but the commodities of this Worlde Therefore turning himselfe to them hee sayd that his kingdome was another maner of kingdome then they dreamed of and he setteth before them certaine lawes which they must needes obserue and keepe which will follow him and be his Disciples 26. If any man come to mee and hate not hys Father and Mother and Wyfe and Chyldren and Bretheren and Sisters yea and his owne lyfe also hee cannot bee my Disciple 27. And who soeuer doth not beare his Crosse and come after me cannot bee my Dysciple For the Exposition of these two verses reade our annotacions vppon the 10. Chapt. of Math. beginning at the 37. verse And the 16. Chapt. vers 24. And the 8. of Marke vers 34. And the 9. Chapt. of Luke vers 23. 28. For whych of you dysposed to builde a Tower sitteth not downe before and coūteth the cost whether he haue sufficiēt to performe 29. it Least after hee hath layed the Foundation and is not able to performe it all that beholde it begin to mocke him sayinge 30. This man began to builde was not able to make an ende C. Leaste it should grieue any man to follow Christe to forsake him selfe his Affections in all thinges we haue here put downe vnto vs a very profitable admonition to meditate and consider aforehand what the profession of the Gospell requyreth For thereof it cōmeth that many doe faynte in the most light temptations bycause they promised vnto them selues nothing but mere Pleasures and Delightes as though they should be alway in case and rest For he shall neuer be a meete seruante for Chryst which hath not a long time before prepared him selfe for the warre So that the Simylitudes whych Chryste bringeth here serue very well for the purpose It is a paynetull and tedious thing to builde and requyreth great cost and charge Also no man without hee bee constrayned will take Warre in hand bycause it bryngeth so many incommodities wyth it yea it threatneth almost destruction to all man kinde And yet notwythstandinge the profit of Inhabiting allureth men to spend their substance about the same Necessity also constrayneth that men refuse no expences in mayntayninge Warre But there remayneth a farre more excellēt rewarde for the Builders of the Lords Temple for the Souldiers of Christ For Chrystians labour not for a transitory buildinge or for a momentany triumph But where as Christe sayth that if a Kinge bee not able to Encounter wyth his enemy seeketh peace leaste hee bee ouercome to his Ignominy Shame it ought not to be applyed to the present cause as though we should haue any reconciliation wyth our spyrituall Enemy if wee bee not able to match him For it were fond to straine all thinges in Parables to the matter which is in hande But the Lord meaneth simplely that wee ought to be so appoynted least wee being founde vnarmed tourne our Backes in the conflicte And as by this Doctrine theyr rashnesse is reproued which passe their boundes without Wit or discretion or which promyse vnto them Selues pleasure not consideringe the burthen of the Crosse so also wee muste take heede least this meditacion to the which Christe exhorteth doe terrefy or discourage vs. Many bycause they are not by by deliuered oute of Pryson abandon all Pacience and forsake their course for they cannot abyde to be Christians vnlesse they may be free from the Crosse Othersome hauing a straight and vnsauerye Condition of Lyfe set before them dare not come vnto Christe But there is no cause why our neede or Pouerty shoulde Dyscourage vs whom the Lord helpeth in due time Wee confesse that if we waigh the cost and Charge wee are so poore and vnprouided that wee are not able to laye one Stoane towarde the Foundation nor yet to lyft vp the Sworde against the enemy But seeing the Lord trom Heauen doth beare our cost and doth arme and fortefie vs against the Enemy wee shall haue no excuse to cloake our slouth and negligence withall Therefore the purpose of Christe is to put his Disciples in minde concerning the bearing of the Crosse the they might arme themselues with fortitude They are deceiued which thinke that the Lord forbiddeth vs here to enterpryse more then we are able to discharge We are to slow in taking in hand any good act 33. So likewise whosoeuer hee bee of you that all that hee hath hee cannot be my Dysciple As if he should say So in like maner shall hee bee laughed to Scorne which forsaketh mee after hee hath followed me bycause hee did weigh and consider with himselfe as making his account before he imbrased the Gosple that he must constantly persist in bearinge all maner of Crosses euen to the ende of his Race not onely to the losse of his goods but also of his Lyfe C. Therefore in these wordes Christe declareth what he meaneth by castinge of an account with the which he cōmaundeth his Dysciples to begin namely that they must haue euer in their minde to forsake all that they haue For they do in vaine intrude themselues to professe Christianisme who are delighted with a life that is sweete pleasante and vnexercised with the Crosse Act. 14.22 2. Ti. 3.12 A. For wee must enter into the kingdome of God And all they which will liue godly in Christe Iesu must suffer persecution C. But let vs vnderstande that to forsake all is so to preferre Christ before our own life and the desiers of the flesh that nothing do stop vs from the right course For it were to Chyldishe and grosse an Interpretacion so precisely to vrge the letter that none shal be accoūted the Disciple of Christe but he which casteth all his goods into the Sea and forsaketh his Wyfe and Children By such foolishe Imaginations fond men haue bene brought to Monchary in somuch the seeking to come vnto Christe they haue forsaken all humanity But no man doth more truely
vvhat measure yee meate This sentence seemeth not to be set in his right place and order and truely the Euangelistes were not curiouse in placinge the wordes of Christe but doe oftentimes heape diuers of his sentences together The exposition of these words yee may reade in the 7. of Math. 26. And hee sayd so is the Kingdom of God euen as if a man should sowe seede in the grounde B. Christe by this Parable meaneth that the Gospell doth euen so wonderfully contrary to the expectacion of man and when they thinke not of it by litle and litle growe vp and fructefie not sodenly but in that order which the father hath appoynted After this manner truely and in this our age the kingdome of God is come vnto vs men in deede looking for nothing lesse then the same Whereuppon in deede these vngodly sayings of the wicked came from whence commeth this kinde of Doctrine In how short time hath it preuayled But such is the kingdome of God it bursteth forth before that flesh and bloud can perceiue the same After this maner God disapoynteth the expectacion of the world and by his base foolishe and weake confoundeth the gloriouse 1. Cor. 1. wyse mighty as S. Paule teacheth in his Epistell to the Corin. 27. And should sleepe and ryse vppe night and day and the seede shoulde springe and growe vp hee knoweth not howe C. Chryst went about to direct this Similitude to the Preachers of his worde least they should coldely goe about their office wheÌ„ they see not fruit of their labour to appeare by and by Therefore he setteth before them Husband men to follow which vpon hope of reapinge cast seede into the Earth neither are troubled with careful eare but goe to rest and rise earely againe that is to say according to their maner they are alwaies occupied in their daily laboure and doe refreshe themselues with sleape in the nyght vntill at the length the Corne waxe rype in due tyme. Although therefore the seede of the Woorde lye couered for a time Christe notwithstandinge commaundeth the godly Teachers to bee of good hope least distrust make them slouthfull 28. For the earth bringeth forth fruit of her selfe first the blade then the Eare after that the full Corne in the Eare. BV. As if he should haue sayde The Seede doth not growe vp so soone as it is sowen and aryse to be Corne but it hath a distance and it doth arise by increase So doth the worde of God fructefy also being cast and receyued into the Heartes of the faythfull For vertue groweth by certayne Degrees of increase For as no man is a perfect Artificer at the first euen so no man is perfect out of hand or without time in all vertues 29. But vvhen the fruite is brought forth anon hee thrusteth in the Sickell because the haruest is come E. The Phariseys Scribes Hyghpriestes Elders Rulers of the People Princes Kinges Philosophers haue contenciously gone about and doe at this day to ouerwhelm the seede of Gospell leaste it shoulde come forth Nothstanding these striueing against it in vaine it hath taken roote through out the whole Worlde neyther shal it cease to growe euen vntill the end and consummation of the Worlde that the whole Corne may be rype When the time of Haruest shall come the Sickell shall bee put into the Corne and then all things being cut vp the tarâ—s shal be cast into the fyer and the pure and cleane Wheate shal be put a parte into the Barne as our sauiour Christ himselfe teacheth in the 13. of Math. In the which Chapter reade the exposition of the 30. verse and one and thirty and 32. 33. And vvith many such Parables preached he the Woorde vnto them as they were able to heare it E. That is to say by these and by many such kinde of Parables the Lorde Iesus did propounde to the rude and grosse people the Image of the successe of the Gospell to come framing his talk to their capascity For hee spake nothing vnto them then but onely by obscure Parables because as yet they were not capeable of the bare worde For if hee had sayd that hee should bee shortly put to death of the Iewes that hee should by and by ryse agayne and spreade abroade his glory through out the whole Worlde insomuch that hee which seemed to bee weakest of all should be thought to be a Prince of the whole Worlde and that none shoulde haue peace and assurance of saluation but through him none woulde haue borne his wordes neither woulde they haue belieued him And yet notwythstanding it was meete that they should remember these things as by a dreame that afterwarde they might knowe by the matter it selfe what the Parables ment But hee declared to his Apostells by secrete communication what was the secret meaning of all the Parables which he spake 35. And the same day when euen was come he sayd vnto them Let vs passe ouer vnto the other side Math. 13 Luk. 8. A. This history must thus be ordered by the wordes of Mathew Marke Luke And it came to passe on a day when Iesus had spoken these Parables and when the euen was come he went from thence sayth vnto them Let vs passe ouer vnto the other side of the Lake And when hee had sente the People away he went into a shyp and his Disciples with him And so soone as hee was in the Ship they loused and went ouer As touching the 36. and 37. verses reade our exposition vppon Mathewe the 13. Chapter 38. And hee was in the sterne a slepe on a Pillowe and they awaked him and sayde vnto hym Maister carest thou not that we pearishe And he vvas in the Sterne a sleepe Behold here howe Christe declareth himselfe to be a man in all poyntes sinne onely excepted What therefore will he deny vs which vouchsafed to be partaker of all our infirmities And they avvaked him Heere wee see by what meanes God is wonte to trye his sayntes For the nature of temptacion is here lyuely paynted forth Hee sendeth vppon his Dysciples a fearse tempest and beinge not content wyth this he suffereth the Ship to be ouerwhelmed and couered with water beside this he seemeth altogether to neglect them being in extreame pearill For they looking nowe for extremity he lyeth a sleepe carelesly in the ship Thus truly the sayntes and Children of God are prooued oftentymes they thinking that God will lay more vpon them then they are able to beare Notwithstanding hee will not suffer them what daunger soeuer they be in to bee voyde of hope Euen so here wee may see the Disciples who although they looked for nothinge more certaynely then death yet notwithstandinge they were not altogether wythout hope They awake the Lorde and pray for help notwithstanding so that they fearing extreame pearill are not quight without trust of deliueraÌ„ce the which their prayer vnto the Lord doth playnly decare For they woulde
that whatsoeuer men offer vnto God is not esteemed according to the outewarde pryce but onely according to the affection of the heart yea that his pietye is more which offereth a litle accordyng to his Abilitye then his that offereth much of his abundance Therfore this doctrine is profitable in two respects For God doth incourage the poore which seeme to be destitute of abillity to do wel that they might not let to declare theyr desire to do wel though it were neuer so poorely because if they consecrate themselues theyr small oblation shal bee no lesse precious then if they did offer all the treasure of Cressus Again they are admonished which haue more plenty which are indewed with more gifts that it is not inough if they excell in geuing those that are poore not able to geue because it is lesse thankeworthy before god for a rich man to geue some meane gifte of his gret abundant then for a poore mā to strain himself in his pouerty to geue a mite or dodkin That therfore which is here spokē of oblatiōs ought now to be extēded to geuing of almes For they tēd both to one end both ar geuē to god As we haue no externall tēple as we haue no external sacrifice te offer as we haue no external priesthod euē so we haue no tresury but the relieuing of the poore the feding of the hūgary helping of those also the minister to the tēple whatsoeuer wee gieue vnto these God truly acknowlegeth it to be geuē vnto him Euery mā ought to haue regard to his ability god hath respect vnto ◠thinges namely to the mind to the persō Now therfore saith S. Paule performe the thing which yee began to doe that as there was in you a readines to will 2. Cor. 11. euen so ye may performe the deede of that which ye haue For if there be first a willing minde it is accepted accordynge to that a Man hath and not according to that he hath not And to what ende doth the Apostle speake these thinges Surely that as well the poore as the riche shoulde gieue freely with a chearefull minde to the reliefe of our Brethren and to perfourme those Offeringes whych God hath commaunded But let the Rych men take heede that they despise not the small gifte of the poore and let not the poore be discouraged in that they want ability to geue freely as the rich do it is sufficient to bryng a wyllinge mynde If wee bee poore let vs Offer for all that the thinges which wee are able then we may assure our selues that we offered an acceptable sacrifice to God 44. For they all did caste in of theyr superfluity But she of her Pouerty did cast in all shee had euen all her lyuing For they did caste in C. The Lorde here sheweth a reason wherefore this poore widow offered more then all the rest She of her pouerty did cast in all shee had The piety of this Widow was not to be founde in many which came not into the presence of the Lord withoute somewhat no rather then she woulde so do she would leaue her self destitute of Foode And this simplicity is commended of the Lord that forgettynge her selfe she would declare that shee all shee had was the Lordes And in deede the pryncipall sacryfice that is requyred of vs is the denying of our selues FINIS Chapter the 13. 1. AND as hee went out of the tēple one of his Disciples sayde vnto him Mayster see what stones and what buildings are heere BV. Our Sauiour Chryst at the length preacheth banishment and Destruction to a nation and People not knowing how to repent and despising eternall Saluation These hoped that they should be preserued by the holines of the temple euen as their Fathers cryed in the time of Ieremy the Prophite The Temple of the Lorde The Temple of the LORDE But the Lord doth prophecie that the Temple also shall be destroyed These thinges are expounded in the 24. Chapter of Mathew 11. But when they leade you presente you bee not carefull aforehand neither take thought what yee shall speake But whatsoeuer is geuē to you in the samehower that speake ye for it is not ye that speak but the Holy Ghost These Woordes are expounded in the tenthe of Mathew Be not carefull aforehand Mathew hath Be not careful how or what yee shall speake Let this sinke in your heartes that yee must not premeditate what youre defence shal be But whatsoeuer is geuen to you Mathew addeth for it shal be gyeuen to you in the hower what she shalspeake For it is not you that speake The lyke wordes hath Mathew in effecte But Luke thus For I my selfe will gieue vnto you a mouthe and Wisedome the whych your Ennemies shall not bee able to Gainesay nor resiste For the exposition of the twelfthe verse Read the tenth of Mathew 13. And ye shal be hated of all men for my names sake But who so endureth to the end the same shal be safe And ye shal be hated of all men Luke addeth And one Hayre of your head shall not perish The which expoundeth the Words of Mathew Where hee saith but all your hayres are numbred But vvho so continueth to the end Luke hath By Patience possesse your Soules R. It is a commaundemente and consolation in all Aduersities For it teacheth what is to be done and what is to be hoped for As if he shoulde say Conceiue Patience in your soules seing you are compassed about on euery side with so many troubles I would not haue you vnder the pretence of the Gospell violently and seditiously to resiste but I would haue you to be patient For God hath such a care ouer you that he wil euē preserue the hayres of your heade neither shall one hayre of your head be pluckte vp without the will of your Father For whether it abyde in the head or whether it be pluckte out it is Gods gift Wherefore if God haue so greate care of your hayres how much more wil he care for your lyfe sauegard Wherby we haue to learne that whatsoeuer happeneth vnto vs by the will of the Father is not losse is not destructiō is not deth but it is gain life felicity For no trouble by the wil of the Father can happen to the Godly but it is most happy and the best Al that followeth vnto the 34. verse is expounded in the 24. cap. of Mat. 34. As a man which is gone into a straunge Countrey and hath left hys house and geuen authority to his seruauntes and to euery man his worke commaunded the Portar to watch B. This parable pertayneth Generally to vs all because wee are all as Seruaunts to whome the Lorde departing hath committed his substance hath inioyned to euery man his work and hath commaunded the Portar to watch For ther is no man which hath not receyued some gifte of Chryste to
haue the same receyued of euerye one to whom it is brought Luk. 10.16 C. To the which effect pertayneth this sentence of Chryste Hee which heareth you heareth mee and hee vvhych despyseth you despyseth mee For although the preachinge of the Gospell is not brought to vs from Heauen by Angells yet notwithstanding because God and Chryst the prince of Angells hath declared by so many Myracles that the same is come from him and hath preached the same wyth his owne mouth that he might Establishe the same for euer the same ought to haue no lesse Maiesty than if it had all the Angells of Heauen openly crying and geuing testimony vnto the same Yea the Apostell beinge not contente when hee had made the Gospell preached by men equall with the Law which was geeuen by Angells bryngeth an Argument from the lesse to the more Sayinge Hee that despiseth Moises law dieth wythout mercy He. 10.28 Ne. 12 25. vnder two or three Wytnesses Of how much sorer punyshment suppose yee shall he bee vvorthye which treadeth vnder foote the Sonne of God Therefore the Maiesty of God is to be worshipped which appereth in his Woorde ObedieÌ„ce excelleth sacrifice Wherefore let vs learne to geue the obedience of fayth vnto God 2. Reg 15 22. which he esteemeth more then all sacrifices and burnt offerings C. This worde Gabriell is asmuch to say as Strength or the fortitude dominion of God And this name was geuen to the Angell for our sake that we might learne to geue nothing proper vnto Angels seeing that whatsoeuer power is in them is of God For Angels haue such names geueÌ„ vnto theÌ„ that wee might knowe that they haue no power which is not of God but doe rule vnder the name of God that all may be geuen vnto God Obiection But it may be demaunded if some of them be not greater then othersome If so be we would curiously stande vpon this poynte Ansvvere it is to bee feared least wee fall into that perill which Paule sayth happened vnto them Col. 2.18 which arrogantly disputed of matters vnknowen We ought to thinke and speake of these soberly Concerning Angels we haue spoken in our exposition of Mathew Math. 4.6 Mat. 18.10 Dani. 8.16 Dan 9.21 This is the same Gabriell of whom mencion is made in Daniell To stand before God in this place signifieth to serue the Lord and to be prest and ready to doe his will As if the Angell should say that hee is no mortall man but a heauenly spirite and that he came not without cause but as the Mynister of God he had done his duety Whereupon it followeth that God the author of the promyse was greatly contemned and offended in the person of his mynister In the same Sence Christe sayth that the Angells doe beholde the face of his Heauenly father Reade the 18. of Mathew the 10. vers And to shew thee these glad tidings This worde glad tydings maketh the falte of Zacharias more haynouse because hee was vnthankefull vnto God who promysed him a thing so Ioyful so greatly to be wished for 20. And behold thou shalt be dumb and not bee able to speake vntill the day that these thinges be performed because thou beleuedst not my words which shal be fulfilled in their season And beholde thou shalt be dumbe C. The Lord chastiseth Zacharias with an easie punishment Hee had spoken rashly after a blasphemouse maner setting his Age against God Because therefore his tongue herein had offended the same suffered the punishment So that it was meete that Zacharias should be plagued with this kynde of punishment that being dumbe he might looke for the fulfilling of the promyse the which when he ought to haue heard with silence he brake of as it were by his murmuration Faith haâ— a time to heare aâ—â— a time to speake Fayth hath his silence that it may geeue eare vnto the worde of God it hath also his time to speake that it may answere Amen According to this place I wyll say vnto them Yee are my people Ose 2 2â— and they shall say vnto me Thou art our God But because Zacharias hadde rashly spoken against the worde of the Lord this grace is not graunted vnto him that he should by by burst forth into thanks geuing but the vse of his tongue is taken from him for a tyme which had bene to lauyshe and rashe For what iniury did Zacharias vnto God in doubting of his power Ro. 4.20 Contrarywise what great glory did Abraham geue vnto God when he beleued that he coulde fulfill that which he had promysed A. For the same cause as that holy Father of the Faythfull was praysed for his notable fayth euen so Zacharias is reproued of God for his incredulity C. Who notwythstanding of his clemency mitigated hys punishment sayinge Vntill the day that these things bee performed C. Zacharias for doubting deserued to be depriued of the promisse For he had made himself vnworthy of so great a benefit yet notwythstandinge God taketh not that away from him which he had promysed Also at the ende of ten monethes hee tooke from him that great plague wherewyth he had strycken him wyth the lyke fauoure and mercy hee dayly handleth vs. For it is necessary that the truth of God shoulde after a sorte breake forth wyth violence that the course of the same may continew still towarde vs. This is the meaninge of the Aungell when hee accusing the vnbeliefe of Zacharias doth notwtstanding pronouÌ„ce that the same shal be fulfilled which Zacharias doth not belieue So that Zacharias is not a litle eased and comforted when hee heareth that the fayth truth of God is nothing deminished by his falt but hath still that preheminence For it coÌ„meth some time to passe that the Lord doth geue that some tyme to the vnbeleuing which hee hath promysed vnto them although they withstand the same â—say 7.11 Of the which matter we haue a worthy Example in King Achaz who when hee had reiected the promysed saluation was notwithstanding delyuered from his Enemies But the same turned to the saluation of his elect people without his safegarde Rom. 3 3 A. So Paule wrighteth of the Infidelity of the Iewes But if some of them did not beleue shall their vnbeliefe make the truth of God of none effecte God forbid C. But Zacharias case was otherwise whom the Lord so pardoned that withal he corrected his want of faith Wherefore let vs in this place note diligently both the great goodnesse of our God and the certaynty of his worde 21. And the People wayted for Zacharias and marueiled that he taried so longe in the Temple C. Now the Euangelist Luke sheweth that the People was a witnesse of this vision Zacharias taryed longer in the Temple than his accustomed maner was hereupon grew a suspicion that some vnwonted thing had happened vnto him In the Temple A. Here and in the verse following by
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
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
the Seruaunt watching commeÌ„deth the Seruaunts diligence and recompenseth the same and if hee come in the second and thyrd watch and finde him so doing Happy are those Seruants Concerning the watches of the night read the 14. Chapter of Math. verse fiue and twenty Question C. But it may be demaunded how it commeth to passe that seeynge the Scripture calleth vs the Chyldren of the Light Ephe. 5 8. and seeing also that the Lord doth geue vs light with his worde that we may walke as it were in the none day how Chryst compareth our Life vnto watches of the night This question is aunswered by S. Peter 2. Pet. 1.19 who teacheth that the worde of God doth shine as a burning Candle insomuch that in a darke place the way is playn to be sene of vs. Therefore we muste noate that we must traueile throughe the thicke darkenesse of this worlde yet notwithstanding that wee are safe from the daunger of erring hauyng the Candle of heauenly light going before vs but specially seeing Christ himself is the bright Sonne of righteousnesse A. For he is the light of the World the which who so followeth walketh not in darkenes For the Exposition of the rest which followeth Read the 24. cap. of Mathew Verse 44. Ioh. 8.12 47. And the Seruaunte that knewe his Maisters wil and prepared not himselfe neyther did accordinge to his wil shal be beaten with many strypes C. There is great wisedome in thys Circumstance which is expressed by Luke only because that the more willingly any one runneth into the Contempte of his Lord the more grieuous punishment he is worthy of For here is a comparison of the more and of the lesse to this ende If so be the negligeÌ„t Seruaunte escape not punishmente what shal be done to the stubberne and obstinate Seruaunt who of set purpose despyseth his masters authority And it is to bee remembred that they which are made gouerners of the church do not sin of ignoraunce but do Wylfully and wickedly offend their Lord. Notwithstanding hereof a Generall Doctrine may be gathered that men do in vayne seeke to excuse themselues by ignoraunce to deliuer themselues from the guiltinesse of Sinne. For if so bee mortall men challenge thys to themselues that theyr Seruauntes ought to enquyre and seeke what their maisters will is lest they do any thing out of order at home how much greater Authority belongeth to the Sonne of God that they which serue him ought to seke to he taught concerning his Commaundementes And that they ought not at theyr owne pleasure to take vncertaine Workes in hande but to depende wholly vppon his pleasure Specially seeing he hath commaunded vs what we shoulde doe and is alwayes gentle to those that aske him It is most certaine that our ignoraunce is alway the Companion of willfull and grosse Negligence So that we see that this starting hoale is in vaine that he is without sinne whych erred vnwittingly seeing on the contrary part the heauenly Iudge pronouÌ„ceth that thoughe the ignoraunte fall shall haue fewer strypes yet notwithstanding it shal not escape vnpunished Now if so be ignoraunce doth not excuse what horrible punishmente remaineth for those which do sinne wyllingly who furiously fallinge agaynst theyr conscience do prouoke God Wherefore the more plentifully wee are taught the more matter of punishment is increased except to the same be ioyned Docillity and Obedience Wherby it appeareth how friuolous theyr Obstinacie is which reiectynge the playne Doctrine of the Gospell at this Day do excuse the same by the Ignoraunce of the Fathers as though the Buckler of Ignoraunce were sufficycient to repel the Iudgement of God Moreouer to spare the Faultes of those that erre we muste not graunte like pardon to those that sinn willingly since that of wilfull Wickednesse they rebell agaynst God R. Therfore because those things which were spoken before in this Sermon specially appertained to the Apostles Therefore also this aboue all other things ought to be referred vnto theÌ„ For seing the Apostles were chosen to be the light of the world the salte of the Earth and the first Fruits of the Chrystian Church Chryste requyred at theyr hands aboue all others Watching least by any meanes it myghte come to passe that when they had preached to others they themselues should be cast awayes â— Co. 9.27 And in these words Chryst by the way admonisheth all the Seruauntes of God that seeing we are all hâ—s children we ought the more diligently to endeuour our selues to Godlinesse Notwithstanding that they commit the more haynous offeÌ„ce which haue receiued the most plentifull giftes of the knowledge of the Gospell At theyr handes most is requyred who haue receiued most Therefore let him whych hath receiued more knowledge of the truth then other liue more diligentlie according to the same then other Let him which is best able to helpe and releue his brethren be most liberall Otherwise he shall make himselfe lyke vnto that euill and vnfaithful seruant which willingly disobayed his maysters will shall for the same receiue the greater punishment of his Lorde A. For it is sinne in him which knoweth good and doth it not Iam. 4.17 Reade also the eleuenth Chapter of Mathew Verse twenty one 48. But hee that knewe not and did commit thinges worthy of stripes shall bee beaten with few stripes For vnto whome soeuer much is geuen of him shal be much required and to whome men haue coÌ„mitted much of him will they aske the more C. By the other Circumstance Christ teacheth that the Choyser sorte of Dysciples shall bee the more grieuously punished if presuming vppon theyr callyng they geue themselues to all licentious Libertye because the more excellente that any one is the more hee oughte to consider what is committed vnto him and that one day hee shall geeue an accompte for the same Wherefore the more that any of vs doe excell in Giftes excepte as a well tylled field hee bryng forth pleÌ„tifull Fruite vnto his Lorde the more shall his punishmente bee for the vnprofitable suppressing of his Grace But in the Church none haue greter giftes committed vnto them theÌ„ those which are Apostles which had Christ the Sonne of God theyr teacher who declared vnto theÌ„ with as much plainnes as was needefull the misteries of the Kingedome of Heaueo who also not onely sawe with theyr Eyes those myracles which Chryst wrought but were also endued themselues with power to worke myracles Last of al they did not onely see Chryst when he was risen againe but also were endued with the holy Ghost greate miracles following the same and were sent forth into the whole World that like Prynces they might subdue the same vnto Chryst Then this Office what can bee deuised more excellent Therefore the greater giftes that the Apostles receiued the greater accounte Christ saith he will take of them to the ende hee might terrefie them from slouthe and styrre them vp to vigilance
we might geue vnto him all whatsoeuer is in our power Therefore let euery one remember that he is created to labour and to goe forwarde in his calling and that not onely for a time but also to the end of his life that hee may liue and die vnto God Whē he were come from the Fielde C. By this daily labor is ment the course of our whole Life For God would not haue vnprofitable but labouring Seruaunts seing we are thereunto created 10. So likewise yee when yee haue done all those Thynges which are commaunded you say Wee are vnprofitable Seruauntes wee haue done that which was dutie to do Heere Chryst applyeth the simillitude the summe wherof is that wee receiue not grace for our workes sake although we haue done all those Thynges which God hath commaunded Whē ye haue done all Hee speaketh thus as though we could doe all Thynges from the which we are very far The Lord sheweth what we ow and prescribeth vnto vs a certayne Rule But how greate difference I pray you is there betwene the same rule oure Life Surely wee come not neare it by a hundered partes As touchynge our selues we can neyther begynne nor finish If we follow flesh and bloud we shal be Enemies vnto God but if wee shew our selues the obedient seruants of God the same cōmeth of his grace by the Spyrite and yet that obedience is done but in parte Say we are vnprofitable Seruauntes That is to say Thinke so before God and not before men To speake before God is not to dissemble or lie God therefore cōmaūdeth vs to thinke pure thoughts and to consider with our selues that wee geue nothing vnto God freely but that whych is our dutie And iustly for we are his Seruaunts owing much more seruice then we are able to performe yea though we should conuerte all our thoughtes and all our members to fulfill the Lawe And he meaneth that hee is vnprofitable which deserueth nothynge to whome the Lord is not bound to repay again If we be vnprofitable what profite may we brynge vnto GOD What may we say which perfourme none of all these thinges which are cōmaunded C. Notwithstanding as touching meriting it shall be necessary to vndoe the knot which troubleth many Obiectiō For the Scripture so oftentymes promiseth reward to workes seemeth to attribute vnto them some merite or desert The aunswer is easely made Ansvver that the vndeserued reward is promised only of the free mercy and good pleasure of God For they are farre deceyued which by mutuall Relation ioyne the reward with the merite because God is not mooued for the worthinesse of workes to geue vnto men a rewarde but for his free mercies sake Wee graunt that by the Couenaunte of the Law God is bound vnto men if so bee they doe exactely perfourme al that is requyred at their handes but because this is a voluntary Obligation this abydeth firme that man can require nothing at the hands of God vpon desert Thus therefore the pryde and arrogancy of the flesh is beaten downe because howsoeuer a man fulfilleth the Lawe hee can requyre no hyre at the hands of God because he hath don onely his duty And in this sence wee are called vnprofitable Seruaunts because God receyueth at our hands no ouerplus but onely gathereth the lawfull fruites of his Lordship Therefore wee muste obserue these two thinges that God naturally oweth vs nothinge and that whatsoeuer wee doe vnto him deserueth not somuch as a hayre secondly that a Rewarde is geuen to workes by the Couenaunt of the Lawe not for the worthynesse of the said workes but the God may bee a free geuer So often therefore as wee heare the Name or Mention of Rewarde or so often as wee thinke of the same let vs knowe that this greatnes of the goodnesse of GOD towarde vs that when wee are altogether in his debt he notwithstanding vouchsafeth to couenaunte with vs. What detestable wickednes then is in those men which make men so dronkē with deuelish pride that thei thinke that they can merite heauen wyth their workes What litle knowledge haue they both of the maiesty of God and also of our vnworthinesse We ought to loue God with our whole heart what is he that perfourmeth the same Yea if we dyd it we should do no more thē our dutie Let vs leane therefore to the grace of God and to the merit of our Lord Iesus Chryst and forsake these vnhappy setters vp of mans merites We haue done that which was oure dutie Chryst speaketh heere of the whole obseruation of the lawe whych is to be found in no man For he which is most perfecte of all other is as yet very far from the righteousnes whych the law requyreth Therefore it is not here in controuersie whether wee are iustified by workes but whether the kepinge of the Law deserueth anye Reward before God This latter is denied because we are bondseruaunts vnto God insomuch that whatsoeuer good thinge commeth from vs he may challenge the same for his right Moreouer althoughe it were true that a Rewarde were due to the Obseruation of the law in respect of the merit yet notwithstanding it doth not therefore follow that any man is iustefied by the merites of workes because not onely our obediēce is vnperfect but also because no part of the same doth exactely agre w th the iudgement of God 11. AND it came to passe as he wēt to Hierusalē that hee passed through the myddest of Samaria and Galile R. Chryst now by a certaine manyfest myracle as by a heauenly seale confyrmeth the truth of the Doctrine of hys Gospell which is that hee came into this world to purge vs from all Vncleanenes of Sinnes and to restoare vs to the fellowship of heauenly Cytizens For as the leapers are caste oute from the Company of men for they re Leprosie euen so are we caste oute of paradice and the Kingdome of heauē for sinne But Chryst came to make satisfaction for our sinnes and to geue the cleanenesse of his righeousnesse Hee came therefore to reconcyle vs and to brynge vs into the Kingedome of true euerlasting felicitie And Chryst confirmed the truth of this Doctrine by the miracle which he shewed vpon the ten Leapers For as Mathew and the other two Euangelists shewe that one leaper was clensed by Chryst so Luke sheweth that the same miracle of healing was shewed vpon the ten leapers Howbeit this history tendeth to an other ende for here is described the foule and Wonderfull Ingratitude of the Iewes least any man should marueile that so many benefits of Chryste were suppressed amonge them The cyrcumstāce is also added which maketh their facte more infamous for whē the lord had healed nine Iewes not one of thē gaue him thankes but stale away that they might extinguish the remēbrance of theyr disease one Samaritane onely came and did his dutie vnto Chryst Hee wente throughe the myddest R. Chryst would haue his
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
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
Moises saith that he was mighty in words deedes And in this place it is doubtfull whether Chryst be called mighty in worke for his myracles as if he had sayd that he was endued with powers deuine which might proue that he was seÌ„t froÌ„ heueÌ„ or whether this was more large as if he had said that he excelled as well in the gift of teaching as in holynesse of life and other excellent gyftes And this latter sence doth best agree Neither is this addition superfluous Before God all the People whych sheweth that Chrysts excellencye was so manifest in the sight of all men that it was without all couler and vayne ostentation And hereeby may bee gathered a short definition of a true prophet which is such a one as ioyneth the vertue power of his workes to his words which wil not seke only to excel in the sight of men but also before GOD to walke sincerely with an vpright heart 21. But we trusted that it had ben hee which should haue redemed Israel as touching all these things to day is eueÌ„ the third day C. It shal euideÌ„tlly appeare by the text that they had not forsâ—ken the hope which they had conceyued coÌ„cerning Chryst though at the first sighte the woordes may seeme to importe the same But because the reporte of the commendation of Chryste contained in the 20. verse might haue discouraged a man hauing no tast of the Gosple Cleophas setteth against this offence the hope of the resurrection And although hereafter he shew himselfe fearefull and wauering in the hope thereof yet notwithstanding he dylligently gathereth all the helps hee can to support the same For it is likely that hee noted the thyrde Day to no other ende but because the Lord had promised vnto him that he would rise againe the thyrd day Also whereas after that he sheweth that the body was not fouÌ„d of the women and that they saw a vision of Angels and that the Women had spoken concerning the empty Sepulcher is referred to this ende that Chryste was risen Thus the Godly man hanging betwene faith Feare helpeth his faith and fighteth agaynst feare so much as he is able 22. Yea and certaine women also of our Companye made vs astonyed whych came Early vnto the Sepulcher Made vs astonyed R. Is this iuste cause of astonishment They ought rather to haue geeuen thankes vnto the Lord because those women knew these thinges Hereby we see how slowe wee are to beleue God whether he declare his will by wordes or by deedes Chryst had oftentimes spoken of hys Resurrection here signes are shewed and yet notwythstanding they doe not beleue Therefore it commeth of the singuler goodnes of God wheÌ„ our herts are opened to receiue his worde Hee may speeke a hundred times but hee shall finde no faith in vs vntil he himselfe worke the same in vs. 25. And he sayd vnto them O fooles and slowe of hearte to beleeue all that the Prophets haue spoken This reprehention seemeth to sharp for the infirmity of man But he which wayeth all circumstances shall easely vnderstaÌ„d that the disciples were not wtout cause so sharpely reprehended of our Sauiour Chryst vpon whom hee had ill bestowed so longe time his Labour which was almost without profite For we muste noate that the same which is spoken heere is not onely restrayned to these two but also a common faulte is set before them whych the rest of their fellowes might heere anon at theyr mouthes Chryste had so oftentimes tould them before of hys death so oftentimes also he had spokeÌ„ of a new and spyrituall life had confirmed his Doctrine by the sayings of the Prophets and yet notwithstaÌ„ding his words were spoken as it were to deafe men or rather to stockes and stones and being astonished wyth the feare of Death they wauer wyth the wynde Therefore he doth iustly attribute this wauering to folishnesse and maketh slouth and negligeÌ„ce the cause thereof because they were not more ready to beleue And he doth not only cast in their teeth that they were to slow to learne of him he being so excellente a Scholemaister but also hee casteth in their teeth theyr small regard to that sayings of the Prophets Euen as if he had sayd that their dulnesse had no excuse because the same could not staÌ„d but by them seeing both the Doctrin of the Prophets was so playne manyfest of it selfe and also so notably set forth vnto them Euen at this Day the greater parte of men beare the same blame of folly because they are vnapte to be taught But some man may demauÌ„d whether this O Fooles and slow of heart bee not a rayling sentence Question Whether also Chryst himselfe taught not saying Who soeuer sayth vnto his Brother thou foole shal be in daunger of Hell fire How commeth it to passe then that he obserueth not his owne doctrine I answere that Chryst both taught well and also did well Hee taught that it is a certaine kynde of murther to reproch our brother with words with priuat rashnesse and carnall affection to geue vnto our neighbour the name of foole But that which he spake in this place is not rayling or reproch but dutye it is not carnall affection but Spirituall Zeale it is not pryuate rashnes but publique Authority For in that hee calleth his Disciples fooles and slowe of heart to beleue it is a parte of that Sermon which being reuealed from heauen and confirmed with an innumerable sorte of myracles bryngeth Saluation vnto vs. For that holy sermon which of all other is most necessary for vs to Saluation consisteth of two parts The first part is a rehersal of the ten Commaundements The second is the Gospell of Chryste By the first we know that we are fooles dull abiecte curssed and dampned seeyng we doe none of these workes perfectly which the law of God commaundeth Therefore when Chryste blameth reprehendeth these his two Disciples he taketh vpon him the office of the law and sheweth vnto them their sinne and vnbeliefe that by this way hee myght bryng them to the knowledge of them selues that so they might the more coÌ„ueniently know Chryst their saluation R. If so bee Chryst had not sought theyr profite this sentence had bene a reproch But seeing such reprehensioÌ„s as this is proceeded of Charitie we must not counte them reproches neyther must we iudge by the words but by the affection C. Therefore let vs note that Chryst seeing his Disciples to be to negligent slouthful to make them more dilligent beginneth wyth reprehension So also muste they bee delte withall whom we knowe to bee neglygent or stubborne Yet notwythstanding the same must bee don wythout bytternesse For we must haue coÌ„passion vppon them which had rather beare a heauy yoake then obey the word of God 26. Ought not Chryst to haue suffered these thinges and to enter into his Glory C. There is no doubt but that the lord
that our owne dulnesse is an impediment vnto vs that we vnderstand not that which the Lord worketh in vs. C. But the Disciples doe not gather that it was Chryste simpely by thys bare signe namely because his woorde was effectual to inflame theyr mynds but because whyle hee spake wyth the mouthe hee inwardely inflamed theyr heartes 2 Co. 3.8 Paule reioyseth that the mynistery of the spyrit is geuen vnto him And the Scripture doth often tymes geue vnto the ministers of the Woord these Tytles as that they conuerte and illuminate mens mindes that they renue men and make them pure and holy oblations but in geuing to them these tytles it doth not shewe what they are able to doe by theyr owne Power but rather what the lord bryngeth to passe by them But it belongeth vnto Christ alone to speke with the external voice and effectually to frame our hearts to the obedience of Faith For it is he only which baptizeth with the holy ghost and wyth fyre 〈◊〉 3 1◠A. Therefore in thys place the ministery of the word of God is commended vnto vs. R. For the holy Scripture is an Instrumēt by which the hearers are inflamed with that heate of the holy Ghost For if thou compare the Externall letters onely of the Holy Scripture with the Letters and wrytings of Heathen Authors thou shalte finde them all one But if thou cōsider the ordynaunce of God by which the holy Scripture is made an instrument of the holy Ghost it shal be called no more a deade letter but a quickening spyrit For although the greatest part of hearer a conceiue not faithe by the Scriptures yet notwithstandinge this is not by the defaulte of the Scripture but by the corruption of the incredulity of the hearers For faithe commeth by hearing Rō 10.17 and hearing by the word of God Howbeit not all do beleue whych heare 33. And they roase vp the same Hower and returned againe to Hierusalem and found the eleuen gathered together and them that were with them C. The cyrcumstance of the time and the distance of the places sheweth what earnest desire these two men had to cary newes vnto the Disciples Seeyng they entered into theyr Inne about the euening it is likely that the Lord was not reuealed vnto them before it was darke night and it was very inconuenient to take a iourney of three houres longe in the vntimely night yet notwtstanding at the very same momēt they arise and run with speede to Hierusalem And we may easely coniecture that omitting all theyr owne businesse they dyd that which was more necessarye when they tould to the other disciples that the Lord was risen For thys was of so great waight that nothing ought to haue ben greatly regarded in cōparison of the same Wherefore wee are taught by this example so often as the Glory of the Lord is in hande to omyt all other things yea though they be neuer so much for our owne profit Hereby also we are taught that it is not sufficient to publish the Glory of the Lord but we must vse diligence also least we put of that til to morrow which ought rather to be don to day And found the eleuen gathered together That is to say the eleuē Apostles from whom although as it is likely Thomas was then absent yet notwtstanding because after that Iudas was hāged this was a general name of the Apostles the greater number of them is rightly expressed by this name A. The Apostles onely were not gathered together but other disciples of Chryst also Whereby their great care and diligence is noted in that they watched the most part of the night and ceassed not to common together vntill the Resurrection of Chryst were more fully known by many testimonies 34. Saying the Lord is risen in dede and hath appeared to Simon Saying the Lord is risen C Thys word saying is referred to the Apostles and not to these two straungers So that by these words Luke geueth vs to vnderstand that they which brought ioyfull Newes to the Apostles to confirme theyr myndes were taughte in like manner concerninge the other Vision And there is no doubte but that God rewarded this theyr diligēce with mutuall confirmation And wee may gather by the order of the tyme that after Peter wa returned from the sepulcher hee was very carefull vntyll Chryst had shewed himselfe vnto him and therefore the same day in which he had seene the Sepulcher he had his desire 1. Co. 15.1 Hereof came this reioysing amōg the eleuen that now there must bee no more doubting because the Lorde appeared to Simon C. But whereas Luke saith here that the Apostles beleued that the Lord was risen saying The Lord is risen c. He semeth to disagree with the wordes of Marke who speaking of these two straunge Disciples saith Mar. 16.13 And they went and told it vnto the residue they beleued not these things also Obiectiō For how can it bee that they should doubte of that of the which they are assertained For in saying that hee was risē in dede they confesse the matter to be without al controuersie Aunsvver First we say that in this generall speach ther is a figure called Synecdoche because some of them were harder of belief thē other some Thomas was more obstinate then al the rest Therfore some beleued some beleued not For the scripture so oftē as it speketh of diuers mē in whom there are diuers affections it speaketh generally on either parte Therefore that which Marke sayeth must be so taken that there were some obstinate among the disciples And that which Luke also saith ought to bee vnderstoode concerning parte as that there were certaine of the Disciples whych truly beleued that Christ was risen 35. And they told what things were done in the way and how they knew him in breaking of bread R. The disciples conferre among thē selues concerning the testimonies of the Resurrection of Chryst and although all of them conceiue not as yet a perfect faith yet notwithstanding they begin to receiue comfort and to shake of the former dispayre and to aspyre to a more perfect ample Faith for Faith hath her beginning and encreasing 36. AND as they thus spake Iesus hymselfe stoode in the middest of them and saith vnto them Peace be vnto you C Luke sayth not heere that Chryste opened the Doores by hys Deuyne power which were shut but yet notwythstandyng his Woordes seeme to import so much For howe coulde the Lorde in the Night stand sodainely in the myddest of them except he had entered wonderfully Peace be vnto you C The like salutation we haue in the twenty chap. of Iohn Ioh 20.19 where you may read further for the Exposition thereof 37. But they were abashed and afrayd and supposed that they had seene a spyrit C. Iohn maketh no mention of thys feare but when he sayth also the Chryst shewed vnto his Disciples his
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