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
in the preaching of Iohn the Baptist For then at the last the law the prophets had an ende as it is written Luke 16. The Law the Prophets raigned vntil Iohn since that time the Kingdome of GOD is preached and euery man stryueth to goe in And to this aptly agreeth the Testimony of the Prophet Mallachy which hee alleadgeth To the ende the Lorde might the more inflame mens myndes to desire the promysed saluation he purposed and determyned to depryue the people for a time of new prophesies And wee know that Mallachy was the last of the lawful and vndoubted Prophets But least the hungery Iewes should pearish in the meane time hee exhorteth them to keepe thēselues vnder the Lawe of Moyses vntill the promised redemption appeare For he only maketh mention of the Lawe because the doctrine of the Prophets did nothing differ from the same but was only an appendix and more perfect exposition that the whole order of gouerninge the Church myght hange of the Lawe Neyther is it a newe or vnwōted thing in the Scripture to haue the prophesies cōprehended vnder the name of the Lawe because all were sent vnto it as to theyr wellspryng and scope But the Gospel was not as it were an inferiour augmentation of the Lawe but a newe forme of teachinge whych should abrogate that former maner of instruction And Mallachy making the state of the Church of two sortes appoynted the first vnder the Lawe and begynneth the other at the preachinge of Iohn For there is no doubt but that hee meaneth Iohn the Baptist whē he sayth Behould I send my messenger because as we sayd euen now there is here put a manifest difference betwene the law and the new order and state of the Church which should succeede In the same sence he alleaged a litle before the same place that the euangelist Marke hath for the places are like in al pointes saying Beholde I send vnto you Elias the Prophet before that great day of the Lord come In lyke maner hee sayth Mala. 3. Behold I will send my messenger whych shall prepare the way before mee and the Lorde whom yee would haue shall soone come to hys Temple Because in both places a better condition of the Church is promysed than was vnder the lawe the beginning of the Gospell without all doubt is noted But truely before the Lorde shoulde come forth a preparer or forerunner is sayd to come which shoulde proclayme hym to be at hand Whereby wee gather that the abrogation of the lawe and the beginning of the Gospell is properly placed in the preaching of Iohn Moreouer seeing Iohn doth commend and set forth Christe in the fleshe both his natiuity and also the whole history of offeringe saluation is contayned vnder the Gospel But Marke intreateth here how the Gospell began to be preached and published openly Wherefore hee doth not without good cause begin at Iohn who was the first minister thereof And here by the heauenly Father went about to keepe the lyfe of his sonne buried as it were in silence vntill the tyme of full perfect reuelation came For it was not done without the certaine prouidence of God that the Euāgelists should pretermit all that time in which Christe led a priuate lyfe with his parents at home and shoulde omit all the tyme of his infancy vntill hee was thirty yeares of age at what time he comminge forth was openly declared to the whole world to be the redeemer Only the Euangelist Luke doth briefly shew a proofe of his calling to come about the twelueth yeare of his age Luke 2. This thing truly did greatly pertaine to the matter first of all to know that Christe was a true man and then that he was the sonne of Abraham and Dauid This thinge the Lorde woulde haue to be declared vnto vs by witnes The other thyngs which Mathew and Luke doe shewe of the Sheepeherdes of the wyse men and of Symeon they pertayne to prooue his dyuinity But whereas Luke doth speake specially of Iohn of his Father Zacharias it was a certayne entraunce and preface of the Gospell The beginning of the Gospell If we place these wordes after this maner it wil be a more perfect sentence The Gospell of Iesu Christe the sonne of God began after the same maner as it is written in the Prophets Or els The Gospel of Iesu Christ the sonne God had such a beginning as the Prophets declared before that it should haue namely Esay and Mallachy That is to say that Iohn shoulde bee the forerunner and should be the first that should begin to preach the Gospell and not Christe although he were the head of the Gospel For the same Iohn began to preach the the Gospell and to declare him to bee at hand which was promised And thus it pleased God that Iohn should be the forerunner with a certayne seuere and austere kinde of lyfe because he was so nigh to the seuere strayte lawe But Christ being meeke and gentle was familliarly conuersaunt among men because he was the pledge of Gods grace and mercy In this hee tooke from the Iewes all excuse leaste they should accuse the Gospell eyther to seeme to gētle or to seuere Iohn therefore was the first that began to preache the Gospel as the Prophets foreshewed Of Iesu Chryste the sonne of God The Euangelist Marke saith here that Christ is the sonne of God but Mathew sayth onely that hee was the sonne of Abraham and Dauid But the meaning of Marke is that wee should not hope for redemption but onely of the Sonne of God As it is vvrighten in the Prophets E Two olde Greeke bookes haue In Esay the Prophet but it is more truely red In the Prophets Whereuppon also hee Ioyneth two Testimonies to declare that it was Iohn of whom both the Prophets spake Behold I send my messenger C. The chaunging of the person in these words hath no absurdity So God hymselfe speaketh by the Prophet Mala 3. saying I send my Angell which shall prepare the way before me And Marke bringeth in the Father speaking to the sonne But we do see that Marke went about nothing els than more playnely to expresse the mynde of the Prophet Before thy face E. This was spoken to the ende men might knowe that Chryste which was preached was at hand already come As concerninge the exposition of the rest of the seconde verse reade the eleuenth chapter of S. Mathew 3. The voyce of a Cryer in the Wildernesse prepare yee the way of the Lord and make his pathes strayte A. That is to say I am a crying voice I teach no other thing then that which the Lord hath appoynted mee I teach not my owne but the words of the Lord. For I am a voyce So the Lord spake vnto Moses saying Speake vnto Aaron Exod 4. put these words in his mouth and I will be thy mouth and with hys mouth Beholde
the commaundementes of the Lawe By which is proued that God is not Delyghted wyth Mans fayned worshipinges that the whole course of humane lyfe is erroneous so soone as he forsaketh the Lawe of God Therefore Luke calleth Zacharias Elyzabeth righteouse because they walked in the coÌ„mauÌ„demeÌ„ts of the Lord because they were accepted for such before the Lord. For they are not therefore called iust because they obserued al the coÌ„mauÌ„dements of the Law euen as Iob was called iust because hee perfourmed the whole Lawe but because they beinge receiued into the fauour of God then also they pleased him with their workes the which hee wayghed with fatherly compassion and not with extreame Rigor For althoughe wee doe all those thinges which are commaunded vs to doe Luk. 17.10 yet notwithstandinge wee are vnprofitable seruaunts For what doth God owe vnto vs Coulde euer aâ—y man fulfill the Lawe Or shall a man bee counted ryghteouse for doinge one or two Goodworkes being a traÌ„sgressor of al the rest of the workes of the Lawe This were very absurde Or shall he bee counted righteouse for many good workes sake if so bee hee bee guilty of transgression in any poynte No man dare affyrme this the prescript of the Lawe denyinge the same and proclayminge all those to be accurssed which doe not all their Lyfe time fulfill all the commaundementes of the Lawe Finally is there any worke which deserueth not to be condemned of impurity or imperfection And how shoulde it bee then in his sighte for whom the stars are scarse cleane inough Iob. 15.14 nor the Angels righteous inough Thus we are constrayned to graunt that there is no goodwork which is not polluted with transgressions and with his owne corruption that it may be without the honor of righteousnesse Therefore it coÌ„meth of the righteousnesse of fayth that workes are counted righteouse before God which otherwise are impure vncleane vnperfecte and vnworthy his presence deuine Righteousnesse of fayth Zacharias and Elizabeth therefore were ryghteous because God imputed not vnto theÌ„ their sinnes Sinne is in the most holy for they also were not without their corruptions But God accepted their obedience though it were vnperfect because they bended them selues to serue the Lord. An example hereof we haue in Abraham Coulde hee doe a more notable deede than to bee willing to offer his only sonne But shall we thinke that he was so willing to obay and fulfill that which the Lorde had commaunded that he wauered doubted nothinge at all No doubt the fleshe wonderfully rebelled But seeing hee withstoode the same we must acknowledge the greater constancy to be in him But yet if hee come before the tribunall seate if God enter into extreame Iudgment with him shall he thinke you be founde so perfect that nothing is wanting No verely seeing the very starres as we sayd before are impure in his sighte Such are all the works of his sayntes but God of his fatherly mercy and compassion accepteth them for righteouse and perfect Therefore they are sayd to walke in the commaundements of the Lord and to be righteous In all the Lawes and Ordinaunces of the Lorde C. Betwene Lawes and ordynaunces this is the difference that the name of Ordynances is properly referred to the exercises of piety deuine worship but the first is more generall and pertayneth as well to the worship of God as to the duties of Charity For the Hebrew worde which signifieth statutes and decreese is turned by the Greeke Interpreter to Iustifications for the which our Englishe translation hath Ordinances But the Hebrew worde in the holy Scripture signifieth Ceremonies by which the People exercised them selues in the worship of God and in the confession of fayth And althoughe Hypocrites are in this parte very curious and dilligent yet notwithstanding they are far vnlike Zacharias and Elizabeth For the sincere Worshippers of God as were these two do not imbrace naked and bare Ceremonies but bending them selues wholly vnto the truthe doe obserue them spiritually But impure and Hypocriticall men althoughe they dayly weary them selues in externall Ceremonies yet notwithstandinge because they obserue them not as they are commaunded of God they do nothing but trifell and loose their labor To be shorte in these two words is comprehended the whole lawe Obiection But if so be Zacharias Elizabeth were irrepreheÌ„sible in keping the lawe they had no neede of the grace of Christe for the full obseruation of the law bringeth lyfe and where there is no transgression of the same there is no condeÌ„nation We answere Ansvver that this coÌ„mendation which is heere geuen vnto the seruantes of God is to be taken with exception For we must consider how God dealeth with them namely after the lawe and couenaunte which hee hath made with them The first principal poynte whereof is the free recoÌ„cilliation daily pardon by which hee forgeueth their sinnes Therefore they are couÌ„ted iust irreprehensible because their whole life testifieth that they are geuen to righteousnes that the feare of God raigneth in them so long as there is in them a certayne paterne of holinesse But seing their godly study is far wyde from perfection as we said a litle before it cannot please God without pardon Wherefore the righteousnes which is coÌ„mended in them dependeth vpon the free Mercy of God whereby it coÌ„meth to passe that he imputeth not vnto them the vnrighteousnesse which remayneth in them Thus wee must of necessity expounde whatsoeuer is found in the scripture coÌ„cerning the righteousnes of man leaste wee ouerthrowe remission of sinnes the which righteousnes of man can no more staÌ„de without the sayd remission then can a house without a foundation righteousnes by imputation And here the foolishnes of the Papists may bee easely refelled They set this which is here attributed to Zacharias against the righteousnes of fayth the which as it is most sure that it floweth from the sayde righteousnesse so it is meete that it be subiect vnto the same or at least that they concur agre together And vayne is their fallacie which they builde vpon one worde Iustifications say they are called the coÌ„mauÌ„dements of the law therefore they Iustefie vs. As thoughe wee denyed the true righteousnes were geuen in the law or blamed the doctrine for not iustefâ—ing and not rather our owne fleshe Therefore although we confesse a hundred times that Lyfe is contayned in the coÌ„maundements of the Law yet notwithstandinge men shall haue no profite thereby which by Nature are quite contrary to the Lawe and being now regenerate by the Spyrite of God are not withstandinge as yet farre from the perfect obseruation thereof That no man coulde finde any falte with them B. This agreeth with that which Paule requyreth a Byshop to bee namely irreprehensible 1. Tim. 3.2 That is to saye they led such a lyfe that no man coulde Iustly reprehende them Namely not onely from euell but
but a spark of the deuine light What shal become of vs miserable men if so be the Maiesty of God appeare vnto vs at the full Thus wee are taught by the example of the holy Fathers that none haue the feelinge of Gods presence but they which feare and tremble at the sight of him and that they are very blockishe and dull which carelesly neglecte his voyce Let men therfore ceasse to stand in their owne conceipte and let them humble them selues before God 13. But the Angell sayd vnto hym feare not Zacharie for thy prayer is hearde and thy wyfe Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn But the Angell sayde vnto hym C. God doth manifest his glory vnto the electe that they mighte not bee swallowed vp with feare and tremblinge but onely that they forsakinge the vayne truste in themselues may with humility beholde God hym selfe Zacharias is amazed and abashed wyth feare and yet he is not destroyed therewith For God did moderate his deiection that hee might bee cast downe so farre as was profitable for him Therefore so soone as God hath beaten downe the pryde of the fleshe in hys faythfull hee lyfteth them vp by reachinge vnto them his hande But he dealeth otherwyse with the Reprobate For so often as they are brought before the tribunall seate of God they are ouerwhelmed wyth desperation And this God gieueth vnto them as a iust rewarde for their vayne delightes by which they gieue ouer them selues to sinne Wherefore wee must imbrace this consolation by which the Angell comforteth Zacharias namely that we must not feare when God is fauorable vnto vs. For they do much deceiue themselues who to inioye Peace hyde themselues from the Face of God when as wee must seeke peace in him For thy prayer is heade C. Zacharias mighte seeme to haue done amisse and contrary to his duety if he entering into the Sanctuary in the name of the whole Multitude prayed as a priuate man to haue a Childe For the Priests Offyce was takinge vpon him a publique person as forgettinge him selfe to pray for the coÌ„mon wealth of the Church Yf so bee we say that there was no absurdity in this that Zacharias hauing finished the speciall part of prayer thought next of all pryuately vpon himselfe the solution shal not be much amisse B. For the high Priest when hee entered into the Tabernacle is sayd to pray for himselfe Leui 16 17. for his family and for the whole Congregation C. But it is scarse lykely that Zacharias prayed then to haue a sonne for the obtayning whereof he had no hope by reason that his Wyfe was well stricken in age Neyther can we gather by the words of the Aungell any certayne moment of tyme. Wherefore we simplely vnderstande it that his prayer was heard at the last which longe before he had made vnto the Lorde B. For the Saynts without any offence vnto God may pray for the obtayninge of a chylde and for other externall benefites if so be they haue this first in their mynde Hallowed be thy name Mat. 6.9 Thy Kyngdome come Thy will be done And whereas the Fathers so earnestly desired Chyldren Chryste was the cause thereof who as yet was not exhybited vnto the Worlde whom euery man desiered to come of his Seede Exod. 23.26 Deu. 7.13 Howbeit we and they haue all one cause for that we counte the Procreation of Children the blessing of God Seeing therefore Chyldren are a testimony of Gods blessing it followeth that we may craue them at the hands of God vpon the foresayde condition And thou shalt call his name Iohn God was wonte in olde time to gieue names vnto those whom he chose to do great thinges agreeinge to the same as wee may see in Abraham in Sarai and in Iacob So our Lorde had the name of Iesus geuen vnto him and he himselfe afterward chaunged the names of the more speciall Apostells Herevpon also Iohn had his name geuen vnto him of God before hee was Borne Iohn 1.42 Mar. 3.17 whose office was to preach Christ presente vnto the Worlde and to poynte him out with the Finger Hys Office was to bee a Preacher of Grace and Mercy and therefore he receyued his name of Grace For him whom wee call Iohn the Hebrewes call Iohanan of the Hebrew verbe which signifieth to gratefie to endue to geue freely Therefore Iohanan or Iohn signifieth gratious and accepted who in deede was most acceptable whom in deede God had chosen to so notable an office of the Gospell with so great myracles But rather he was called gratiouse accepted because hee was a Preacher of the grace of God by Christe C. Therefore not only the grace with the which God did specially end we him is commended in this name but that grace also which his office was to bringe vnto all men In lyke manner whereas God gaue vnto him a name before he should be borne it was as it were a seale of the promise As if hee shoulde say To the ende thou mayest know that it shall not bee in vayne which I tell thee thou shalt call thy Sonnes name Iohn Euen when God promysed deliueraunce vnto the People by Moses hee addeth This shal be a token vnto thee that I haue sent thee â—o 3.12 After that thou hast brought the People out of the Lande of Aâ—gypte yee shall serue God vpon this Mountayne C. The force therefore and waighte of the name of the sonne of Zacharias amplifieth the time because God imprinteth in him a token of his Grace before he is borne 14. And thou shalt haue Ioy gladnesse and many shall reioyce at his byrth And thou shalt haue ioy C. In that the Angell promyseth Ioy hee sheweth that the same shal be not onely for the Childe but for some greater matter For an olde graue man is not Ioyfull and glade for a tryfell Wee are all glad for receiuinge children but afterwarde cares aryse especially when they doe degenerate are not according to our mynde Here is no such thinge For the Angell sheweth that the sonne of Zacharias shal be such a one as hee durste not aske for And many shal reioyce at his birth C. The Angell goeth farther shewing that the same shall not bee a domesticall Ioye for the Parentes to haue alone but belonging to strangers also to whom the Fruite of the Natiuity shall come Therefore the wordes of the Angell are as much as if he had sayd that a sonne should be borne not to Zacharias onely but also to bee a Teacher and a Prophet to all the People B. Whereupon his Father afterward did Prophesie of him thus And thou Chylde shalt bee called the Prophet of the hyghest for thou shalt goe before the Face of the Lord to prepare his wayes C. Papists haue abused this place to bring in the Prophane maner of celebrating the byrth of Iohn But to omit their magical practises in hallowinge that
Abraham are counted the Israell of the Lorde God doth not repeÌ„te him of any vvhom hee hath called And although the Iewes by their defection banished themselues from the Church of God yet notwithstandinge the Lord will keepe to the ende some Reliques because his calling is without repentaunce The Body of the people seemeth to be deuided and cut of but wee must remember that Mysterye of the whych Paule speaketh Namely that it will come to passe at the length that God will gather some of the Iewes from dissipation and confusion In the meane tyme the Church which is dyspersed throughout the whole Worlde is the spirituall house of Iacob seeing it had his originall of Syon A. Hereof therefore wee affyrme that Christe doth raigne ouer the house of IACOB and nothing hindered by the Infidelity of the Iewes For he hath in his charge and tuition the posterity of Abraham and the vaile is taken away which seperated the Gentiles froÌ„ the Iewes insomuch that now all the elect are sayd to bee of the house of Iacob whether they bee Iewes or Gentiles For euer C. The Angell sheweth in what sence euerlasting conâ—inuance was promised to the kingdome of Dauid Onely the Kingdome of Dauid and of Solomon florished with continuance with power and with Ryches Roboam the thirde successor scarse retayned one Trybe and a halfe From thence forwarde greate Destruction came to the same vntill at length it was quite ouerthrowne Now the Angell declareth that when the same is established in the person of Christe it shall not be subiecte to sackinge and destruction any more and to proue this hee vsurpeth the wordes of Daniell that there shall bee no ende of this kingdome as we sayd before Moreouer although the sence of the woordes bee that God will bee the euerlastinge defender and preseruer of his Church and of the Kingdome of Christe in such wise that the same shal neuer decay vppon Earth so longe as the Sunne and Moone shall shine in Heauen yet notwithstanding the true perpetuity doth appertaine to the glory to come The kingdome of Christe is euerlasting Therefore the Faythfull doe so succeede one another in order in this lyfe that at the last they must bee gathered together into Heauen wher they shall raigne for euer in the kingdome of Heauen R. So that this kingdome of the Messias shall haue no such maiesty in this Worlde as it shall haue in the World to come For in this World it standeth by the publique preaching of the Gospell and by Fayth Mat. 16.18 Mat. 28.20 vnto the last day The Gates of Hell saith Chryste shall not preuaile aginst it Againe hee sayth I will bee with you vnto the ende of the worlde In the worlde to come it shall be reuealed with gratiouse Maiesty that they which beleue in Christ shal haue euerlastinge felicity but they which beleeue not shall perishe euerlastingly This is the euerlasting maiesty of the Kingdome of Christe this is his euerlastinge Dominion which is gieuen to him of the Father 34. Then sayde Mary vnto the Angell Howe shall this bee seeinge I knowe not a man Then sayd Mary C. The holy Virgin seemeth no lesse vngodly to restrayne the power of God theÌ„ Zacharias had done before For shee coniectureth that to bee impossible which is not accordinge to the common order of Nature For thus shee reasoneth I know no man how shall I then beleue that the same shal come to passe which thou shewest And wee must not much seeke to purge her from all falte For shee ought by and by to haue passed by Faith to the exceeding power of God which is not tyed to naturall meanes but is aboue the whole Worlde But standeth now in the common maner of generacion Howbeit we must know that shee doth not so doubte or question that shee woulde make the power of God onely shee being stricken and amazed with sodayne admiration is drawen to mooue this question And that Shee obedientely imbraced the promyse wee may hereby gather that when Shee had many Obiections to bee made to the contrarye She stocke and stoode in doubt but of one thinge Shee mighte haue obiected sayinge Where is that Seate of Dauid seeinge the whole Dignity of the Kyngdome and the glory of the kingly stock was quite gone Verely if Shee had waighed and considered the matter by the Iudgement of fleshe Shee would haue counted all that Shee had heard of the Angell for a fable Wherefore there is no doubt but that Shee being throughly perswaded that the Church shoulde bee builded vp agayne easelye beleeued that which by the reason of Fleshe and Bloude was incredible And it is likely that this Prophesie was in diuerse places not forgotten â—say 11.1 There shall come a Rod forth of the Stocke of Ishai and a Graffe shal growe out of his Rootes Therefore Fayth of the Grace of God being conceiued in the mynde of the Virgin broughte to passe that without controuersie Shee admitted the Tydinges broughte vnto her concerninge the settinge vp of the Seate of Dauid But is it not also wrytten in Esay â—say 7. Beholde a Virgin shall conceiue and bringe forth a sonne Yes verely but the knowledge of that mystery was then obscure The Fathers did hope that a King shoulde bee Borne vnto them vnder whom the People of GOD shoulde bee blessed and happy but the maner how this should bee lay hid as it were vnder a Vayle Therefore it is no maruayle if so bee the Holy Virgin mooue a question of that which was vnknowne vnto her But whereas some haue taken occasion vppon this place to say that the Virgin had taken a Vowe vppon her of perpetual Virginity because otherwise this her aunswere had bene super fluouse it is to friuoulouse and vayne Shall we thinke that the Virgin suffred her selfe to bee betroathed to her Husbande to mocke him This in deede had bene such falsehoode as had bene worthy to be reprehended if so be she had despysed the holy bonde of Matrimony to the coÌ„temning scorning also of God Who knoweth not that the Law of Matrimony was apointed of God A Damsell cannot betroathe her selfe to her Husbande at her owne will Wherefore to absurde and ridiculous are those Immagination which are so coniectured of this place All barbarous cruelty that may be hath bene shewed in this pointe in the Papacy yet neuerthelesse they neuer durst be so bolde as to come thus far that they would suffer a maried wyfe to vowe Chastity or continencie at her owne will and pleasure Monchary vvas not among the IEWES Also it is a Childishe phantasie to fayne Monachisme amonge the Iewes Notwithstandinge wee must aunswere that Obiection that the Virgin hath respect vnto the time to come and that therefore shee meaneth that Shee will haue nothinge to doe wyth her Husbande This coniecture is both probable and simple that the greatnesse of the matter or rather the Maiesty of the same
Resurrection of CHRISTE bee vnto vs to bringe vs vnto GOD For CHRISTE was not onelye taken vppe from the Earth that he might draw all things after him but sitteth also at the right Hande of his Father that wee beinge Pilgrimes in the Worlde may meditate with our whole heart of the heauenly Lyfe A. Let vs therefore learne in all our busines and affayres to remember our Lord and Redeemer to prayse his Grace and to geue Glory vnto hys name The effectes of faith are thaÌ„kes geuings by which it declareth it self thankefull towards God and prouoketh others by the confession of the word to receiue the word Euen as it was toulde vnto them C. Luke heere setteth forth vnto vs the true nature of piety when he saith that the testymony of the Aungell was as it were a Rule vnto the sheepeherds to frame all things by For faith is then rightly furthered by the workes of God if so be it directeth all things to this ende that the truth of God which is reuealed in the word may more brightly shine 21. AND when the eighte Dayes was come that the Chylde shoulde bee cyrcumcysed his name was called Iesus which was so named of the Aungell And when the eight Dayes was come R. Luke in fewe wordes describeth the cyrcumcisioÌ„ of our Lord Iesus Chryst But yet these few wordes do set forth vnto vs the manifold Graces of God C. Concerning the circumcysing of Children the eight Day wee haue spoken in the firste Chapter going before the 59. verse And whereas the Lord would haue the cyrcumcision put of vntil the eight Day Circumcision a signe of the obserâ—ation of the lavv it may seeme to be done in consideration of the tendernes of his Age because the cutting of new born Chyldren should be daungerous But God would haue his son circumcised to the end he might make him subiecte vnto the law For Circumcision was a Solempne signe by which the Iewes entered into the obseruation of the law Paule sheweth the reason when he sayth He was made vnder the law to redeme Gala. 44. those that were vnder the Law Chryst therefore receiuing circumcision professed himselfe to bee a Seruaunt of the law to set vs at libertie And by this meanes not onely the bondage of the law was by him abolyshed but also the shadow of the Ceremony applied to his sound body that it mighte shortly after haue an end For although the abrogation thereof dependeth vppon the Death and Resurrection of Chryst yet notwithstanding thys was after a sort the beginning of the same that the Sonne of God suffered hymselfe to be circumcised A. Whereuppon the Apostle doubteth not to say that we are deliuered from the cursse of the Law because Chryst hath made hymselfe subiect vnto the law B. And the equity of the Law is that which byndeth all men to kepe the same Gala. 44. which curseth and condempneth all those that traÌ„sgresse the same But there is no maÌ„ neither hath there ben any so holy that he hath fully satisfied kepte the whole law For we are all carnall conceyued and borne in sin sould vnder sinne Therfore Chryst came into this world and made himselfe subiect vnto the law by circumcision for he which is cyrcumcised saith Paule Gala. 5.3 is a dettor to the keeping of the whole law hath perfectly fulfilled the law that so many as beleue in him might be redemed from this heauy yoake of the law that the law mighte henceforth haue no Power to curse or condempne them For the law requyreth perfect righteousnesse and holynes But to them that beleue in Chryst theyr sinnes are not imputed but are counted iust and holy through Chryst And they which are accepted for iust and holy they haue that alreadie whych the Lawe requyreth Namely Righteousnes and holines Rom 8.3 And they haue the same not by the merite of theyr Woorkes RoÌ„ 10 4. but by Fayth through Chryst who by sin condempned sinne in the fleshe that the righteousnesse of the law might bee fulfilled in vs and who is the ende of the lawe to the iustifying of euery one that beleueth WheruppoÌ„ Paule wryteth thus Chryste hath redeemed vs from the cursse of the law Gala. 3.13 being made accursed for vs. That the Chyld shoulde be cyrcumcised C. Concerning Cyrcumcision reade the seuentene Chapter of Genesis His name was called Iesus This place testifieth that the accustomed manner of the Iewes was to name theyr Chyldren on that day that they were cyrcumcised Names geueÌ„ at Circumcision euen as we do at this day in the Solempnization of Baptisme And it is very common in the Scriptures to bee seene that the Lord geueth the name vnto men according to the office to the which hee calleth them So Abraham being ordayned to be a Father of many Nations was called Abraham by whych name the Lord expresseth the very same thing to the which he had chosen him Gen. 17.4 Therefore when this blessed Sonne of Dauid was sence to be the Sauiour of the world vnto the vttermost parts of the earth and that by him alone the electe might be redemed necessarilye be receiued his name from aboue by which the very same was signified For Iesus or Iehoua according to the Hebrew tongue signifieth a Sauiour Math. 1. according to the Interpretation of the Angell saying For hee shall saue hys people from theyr sinnes Where it is to bee noted that he saith from theyr sinnes to shew that he shal not be a carnall Kinge as the Ievves looked for which with VVeapons should delyuer the people from earthly Bondage but from their Sinnes For by his Death he hath once made satisfaction for the sinnes of all the Electe Rom. 8. â— so that there is now no dampnation to those that beleue in Chryste And not onely this but because sinne is alway with vs hee doth also euer saue preserue least sin should raigne in vs. He hath once redemed vs yet he doth alway preserue for euer This name God gaue vnto him as we said by the Angel In him therfore and in no other Saluation is to bee found because this name was not geuen vnto hym by Fortune Chaunce or by Humane Rashnes And he was not without cause pronounced by the Angell to be Iesus but to this end that we forsaking all other opynion of Saluation may houlde fast by him as by our onely Sauiour Whereuppon the Scripture sayth that there is no other name vnder heauen geuen vnto men in which they shal be saued Act. 4.12 Christes merites are our SaluatioÌ„ This prayse is wholy geuen vnto Chryst Therefore it coÌ„meth not to passe by our merite that we are saued but Chryst onely saueth vs by his grace Wherefore we must repose our whole trust of Saluation in the Merits of Chryst Which was so named of the Angel C. The Angell noateth heere two Thynges Namely that the Name of IESV was not
whē men did not helpe the poore Beggar Dogges did licke his sores and did the duty of humanity C. And there is no doubt but that those Dogges were directed by the secrete Prouydence of GOD who by theyr Ensample condempned thys VVicked Rych man For what can bee more Monsterous then that a man should bee holpen of Dogges whych was neglected of his Neighbor Yea and not to geue somuch as the crūms of breade to one that was pyning hungary to helpe whome the Dogs lycke him wyth theyr Tongues Therefore so often as brute Beastes doe that whych wee oughte to doe let vs know that they are appoynted of GOD to bee witnesses and Iudges against vs the more to bewray our fault A. Let vs learne then to doe good that we may feele the goodnes and clemency of God 22. AND it came to passe that the beggar dyed and was caried by the Aungels into Abrahams Bosome The rich man also died and was buried Both theyr Deathes are declared the which altered the state and conditiō of them both C. Death is common to them both but for a dead man to be carried by the Angels into Abrahams Bosome is a felicity more to be desiered thē al kingdomes Poore Lazarus had no body to care for him and now he hath the Angels his ministers But to be geuē to euerlasting tormēt is a horrible thinge to be redemed with a hundred liues if it might be And we haue here set before vs an euident lesson in the person of Lazarus teaching vs not to thynke them accurssed before GOD whych liue a wearisome and painefull Lyfe languishing with continual sorrowes For in him the Grace of GOD was so hidden and oppressed with the deformity of the Crosse that flesh Bloud could see nothing but maledictiō But we see what a precious soule lay hid in a foule and corrupted body which was carried by the Aungels into a blessed Life Wherefore it dyd nothing at all hurte him that he was in Contempte and vtterly destitute of Mans helpe who being ready to departe thys mortall Lyfe had the Heauenly Spyrites ready to attende vppon him Moreouer we may behoulde in the Rich man as in a cleare Glasse how lyttle wee ought to regarde Temporall Felicity which bryngeth eternall destruction Into Abrahams Bosome B. Thys poore Lazarus was carried into the Bosome of Rich Abraham Abraham therefore is preferred before Lazarus least any man should condempne Riches C. What sundry Expositions many Interpreters of the Scripture haue made concerning Abrahams bosome it shall not be needeful to shew It may suffice onely to know what is the true meaning thereof according to the Scriptures For as Abraham was therfore called the Father of the Faithful because in him the Couenaunt of Euerlasting Lyfe was layed whych beyng Faythfully kepte fyrst for his Sonnes and afterwardes deliuered to all Natiōs and all they are called his sons whych are Partakers of the same Promyse Euen so after Death they are sayd to bee gathered into hys Bosome because they receyue the same Fruite of Fayth wyth him It is a Metaphor taken from the Father into whose lap or Bosome the Chyldren do come whē they resorte home in the euening from theyr Labour Seeing therefore the Children of GOD being dispersed are Pilgrims in thys VVorld euē as in this present Race they follow the Fayth of theyr Father Abraham Euen so when they are deade they goe to blessed reste in the which he carryeth for them Therefore as Abraham is called the Father of the Faythfull Rom. 4.11 so wee must be gathered into his bosom So longe as we are in the worlde wee liue in his house and after Death we are sayd to be receiued of hym and to bee gathered into his Bosome If any man demaunde whether the Godly at thys Day bee in the like condition after Death Question or whether Christ by rysing agayne hath opened hys bosome in the which as well Abraham himselfe as all the Godly also do rest Wee answer bryefly that as the Grace of GOD hath more euydently shyned vnto vs by the Gospell Ansvvere and as CHRISTE the Sonne of Righteousnes by his comming hath brought Saluation vnto vs which was in olde time set before the Fathers to behoulde in Darke Cloudes Euen so there is no doubte but that the deade are come more neare vnto the fruition of Heauenly Lyfe And by the way let vs noate that the Glorye of Immortallitye is put of vntyll the laste Day of Redemption As touchyng the Name that quiet Hauen of euerlastyng Peace to the which all the Faythfull do Sayle out af this present Life may bee called as well the Bosome of Abraham as of Chryst But because we are proceeded further then did the Fathers vnder the Law this distinctly shal be more aptly noated if we say that the members of Chryst are gathered vnto theyr Head so the Metaphor concerning Abrahās bosome shall cease euen as the bryghtnesse of the Sonne when hee ryseth darkeneth all the Starres Notwithstading by this maner of speach which Christe vsed we may gather the the Fathers while they liued vnder the Law imbraced by the faith Inheritance of heauenly life into the which they were receyued when they were deade The Ryche man also dyed A. Ryches coulde not deliuer this man from death Heb. 9.27 for it is decreed that all men shal on e dye Rychmen therefore perswade them selues in vaine that they shall haue perpetuall felicity in this present Worlde And was buryed C. Christe here expresly speaking of the Buriall of the riche man maketh no mencion what was done to the body of Lazarus not that his body lay vppon the face of the earth for wilde beastes vnburied but bycause hee was contemptuously cast into a pit without honour contrariwise the riche man was sumptuously buried accordinge to his riches some parte of his Pompe and pride following him to the Graue But how ridiculouse and foolish this ambition is their soules which are in hell doe testefy Wherefore wee haue heere a consolation if so bee our deade Carcasses are not honourably buryed or be cast forth for wilde Beastes For this did nothing at all hurte the poore man no more than the expence coste did profite the ryche man in his Funerall Otherwise we know that decent buriall is lawdable and the duety of humanity 23. And being in hell in torments he lift vp his eyes and saw Abraham a farre of and Lazarus in his Boosome C. Although Christe sheweth a Hystory yet notwithstanding hee describeth spirituall things vnder figures which he knew were meete for our vnderstanding For mens Soules haue not fingers and Eyes neyther are they thirsty neither haue they mutuall talke one with another as is here described betwene Abraham and the glutton but the Lord maketh here a discription of the State of the Life to come so farre forth as our vnderstanding is able to comprehend And the summe is this that the soules of the
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
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