hope of the resurrection The promises were as yet dark Christ was not yet risen againe who is for iust causes called y e first fruits of those that rise againe 1. Cor. 15. 20. Therfore the faithfull had neede of suche helpes y t they might direct theÌ„ vnto christ who was yet absent Therfore the annointing of Christ was not superfluous theÌ„ seeing that he should shortly after be buried For he is annointed as if he should haue been laid in his graue The disciples knewe not thus much as yet and without doubt Mary was inforced at a sodaine to doe that through the direction of the spirite whereon she thought not before Christ applieth that vnto the hope of the resurrection which they did so much disalowe that the commoditie it selfe might reclaime them from wicked churlishnes But how soeuer Christ would haue the childhood of the old people to be gouerned with such exercises it were an absurd thing for vs to assay the like now neither coulde we doe it without doing iniurie to Christ who hath driuen away such shadowes by his comming Because his resurrection had not as yet fulfilled the figures of the lawe it was requisite that his buriall shoulde bee adorned with the externall rite the smell of his resurrection hath strength enough of it selfe now without nard and oyntments so that it quickeneth the whole worlde And let vs remember that in iudging concerning mens factes we must stand to Christ his iudgement alone before whose iudgement seat we must once stand 8 For yee haue the poore alwayes VVe must note that which I saide before that the extraordinarie fact of Marie is in this place distinguished from the common worship of Christe VVherefore they are Apes and not true followers who couet to worship Christ with pomp and sumptuous apparrell as if Christe did allow that because it was once done and not rather forbid it to be done afterward VVhereas he saith that he will not be alwayes with his Diciples it must bee referred vnto the manner of his presence wherewith carnall worship and costly honour can agree For in that he is present with vs by the grace and power of his spirit in that he dwelleth in vs in that he doth also feed vs with his flesh and blood this appertaineth nothing vnto bodily worship Therefore what pompe soeuer the Papists did inuent to worship Christ withall they did bestow it vpon him all in vaine seeing that hee doth openly refuse it VVhereas he saith that the poore shall be alwayes with vs although he toucheth therein the hypocrisie of the Iewes yet may we gather a profitable doctrine thence that is that the sacrifices whiche God alloweth and which smell sweete are those almes deedes wherewith the pouertie of the poore is holpen and that there is no other cost rightly bestowed in worshipping of God 9 A great companie of the Iewes knewe that hee was there and came not for Iesus his sake onely but that they myghte see Lazarus also whom hee raysed vppe from the dead 10 And the chiefe Priestes tooke counsell togeather to put Lazarus to death also 11 Because many of the Iewes did depart because of him and beleeued on Iesus 12 On the morrow a great multitude which came to the â—east wheÌ„ they had â—ard that Iesus came to Ierusalem 13 They tooke braunches of Palme trees and went out to meete him and cryed Hosanna blessed is he that commeth in the name of the Lord king of Israel 14 And when Iesus had founde a young Asse he sate thereon as it is written Feare nâ—t daughter of Syon because thy king commeth sitting vpon the colt of an Asse 9 Therefore the multitude knewe The nigher the time of Christes death did drawe the more requisite was it that his name should be praysed spoken of amongst all men to the ende this might be a preparation vnto more perfect faith after his death The EuaÌ„gelist meÌ„tioneth especially y t that fresh myracle of Lazarus who was raysed vp from death was most famous and because Christe did showe therein a singuler token of his diuinitie god would haue many to see the same VVhen as he saith that they came not for Iesus his sake only but also because of Lazarus hee meaneth not for Lazarus sake as if they gaue him this honor apart but that they might see a manifest token of Christ his power in Lazarus They tooke counsell togeather This was more then furious madnesse to goe about to kil him who as it did manifestly appeare was raised from death by God But this is the spirite of gyddinesse wherewith Satan pricketh forward the wicked so that they make no ende of their madnesse although God doe set the heauen the earth and the sea agaynst them For this so wicked a consultation is described for this cause that we may knowe that the enemies of Christ were brought vnto so great stubbornnesse not through errour or madnes but through furious wickednes so that they were not afraid eueÌ„ to make war against God himselfe and secondly that we may know that the power of God was nothing obscure in Lazarus his resurrection to extinguish the which vngodlines could inuent no other remedie but to make away an innocent man by cruell and detestable death But seeing that it is Satans whole drift to suppresse or at least darken the workes of God it is our dutie to be bent continually to meditate thereupon 12 The next day a great companie The other Euangelistes set downe this entrance of Christ more at large yet this our Euangelist comprehendeth the summe of all VVe must first of all note Christes purpose namely that he came to Ierusalem of his owne accorde that hee might offer himselfe to die for it was requisite that his death should bee voluntarie because the wrath of God conceiued against vs could be appeased by no other meanes saue only by the sacrifice of obedience For hee knew what successe he should haue Yet before he be crucified he wil be entertained and receiued of the people as a king with some solemne rite yea he declareth manifestly that he beginneth his kingdome by going to die Although his comming was celebrated by a great assembly of people yet is it vnknowen to his enemies vntill such time as he proued himself to be the true Messias by fulfilling the prophesies which we shall see in their place For he would omit nothing which might serue to the perfect confirmation of our faith A great multitude which came to the feast Therefore straungers were far more ready to do the dutie of godlines vnto the sonne of God then the citizens of Ierusalem who notwithstanding ought to haue been an example vnto others For they had the sacrifices dayly the temple was alwayes in their sight whiche thing ought to haue kindeled in their heartes the desire to seeke God there were the principall doctors of the Church there was the sanctuarie of Gods light Therefore theyr vnthankfulnes was too filthie
durst scarsely suspect that it could at any time be ouerthrowne 2. Verelye I saye vnto you one stone shall not bee left vppon an other Because the greatnesse and wealth of the Temple being sette as a vaile beefore their eyes hyndred them from beleeuing that the kingdome of Christe was at hand therefore he affirmeth by an othe that what soeuer thinges doe hinder them should shortly pearish So the foretelling of the destruction of the temple made a way ready for the rude and weake people And thoughe it was profitable that the temple shoulde be ouerthrowen least it shoulde keepe the Iewes in this ceremonial kinde of worship who of themselues were giuen too muche to earthly elements yet this was a speciall reason that God by that horrible example woulde bee reuenged vpon that nation for the refusing of his sonne and contempt of the grace he offered them VVherefore it was meete that the disciples shoulde by this forewarninge bee drawen away from the societie of that rebellious people So at this day what soeuer the scripture foretelleth of the punishments of the wicked shoulde driue vs from those sinnes whiche prouoke the wrath of God Also what soeuer it teacheth of the transitory vaine fashion of the world it shoulde correcte the vanitie of oure minde which followeth too greedily after pompe pleasure and delites And especially that which he foretelleth of the fearful destruction of Antichrist and his secte should remooue away all those lets which doe hinder vs in the right course of faith 3. And as he sate vpon the mount Marke nameth foure Peter Iames Iohn and Andrew He and Luke doe not set downe so much as Mathew For they say that they enquired only of the time of the destructiō of the temple and because it was a thing harde to be beleeued what signe GOD would giue from heauen that the same shoulde come to passe But Mathewe reporteth that they aske the question of the time of the comming of Christ and of the ende of the worlde But it may be noted howe they had thought euen from their childehoode that the temple should stand for euer and their mindes were so wholely bent vpon the same that they thought the temple could not fall while the world stoode Therefore assoone as Christ sayd that the temple should be destroyed they presently thought with themselues of the ende of the world And as errour begetteth errour because they were perswaded that presently at the beginning of the kingdome of Christe they shoulde bee happy euery way they presently speede to the triumph before the battell Therefore they ioyne the comming of Christ and the ende of the worlde togither with the destruction of the temple as things which coulde not be seperate and by the ende of the worlde they vnderstande the restoring of all thinges when nothing should be wanting of the perfecte felicitye of the godlye Therefore we see now howe they leape to diuers questions at once because they were entangled in these fantasies that the temple coulde not fall but that it should shake the whole worlde that the shadowes of the law and the world should ende togither that the glory of the kingdome of Christe shoulde presently appeare which should make the children of God perfectly happie that the apparant renewing of the worlde was at hand which shuld presently bring all things confused into order And especially the hope which they had fondly conceiued before of the present kingdome of Christ doth driue them preposterously to hast to the happy rest As in the Act. 1. 6. when they see Christ risen from the dead they runne headlong to that felicitie which is laide vppe for vs in heauen to the which we must aspire by hope and patience And thoughe our estate is not like theirs because we are not trained vppe in the shadowes of the lawe so that the superstitious opinion that the kingdom of Christ shuld be earthly hath not besotted vs yet ther shall scarce be found one amōgst a hundred which is not troubled with the like disease For when al men do by nature loath troubles contentions and all maner of afflictions the wearinesse of these things vrgeth them without moderation wythout hope to haste before the time to the frute of faith So it commeth to passe that no man is willing to sowe and all menne would mow before the time But to returne to the disciples they had the good seede of faith in their harts but they would not tary for the time appoynted and they hauing corrupt fantasies seeke to thrust the perfection of the kingdome of Christ togither with the beginning and that which they should seeke for in heauen they sought to enioy vppon the earth 4. Iesus answeared They had such an answeare as liked them not For when they gaped for the triumph as if the warre were ended Christ exhorted them to long sufferance as if he should haue sayd you would receiue y e price at the first beginning of the race but of necessity you must first runne foorth the race You would haue the kingdom of God vppon the earth but no man can attaine vnto it except that he ascend into heauen But sith this Chapiter containeth most notable admonitions and instructions for the gouernment of the course of our life we see howe by the wonderful counsell of God it was brought to passe that the Apostles errour tourned to our profite This is the summe the preaching of the Gospell is like to a sowinge time and therefore we must with patience wait for the haruest time and they are too to dainty and effeminate whiche are discouraged in theyr mindes for the frost snowes cloudes or the sharpe tempests of the winter Christe doeth especially giue his disciples commaundement of two things that they shoulde beware of false doctrines and that they shoulde not be troubled by offences In whiche woordes hee declareth that hys Churche shall be subiecte to suche troubles while it wandereth in the worlde But this might seeme very vnlikely because that the Prophets hadde foretolde that the kingdome of Christ should be in another sorte Isaias 54. 13. promiseth that they shall all be then taught of God And by Ioel it is reported 2. 28. I will poure my spirite vppon all fleshe and your sonnes and daughters shall prophesie your yong menne shall see visions and your olde menne shall dreame dreames Ieremiah also promiseth a brighter light of vnderstanding 31. 34. They shall teach no more euery man his neighbour and euery man his brother saying knowe the Lord for they shall knowe me from the least of them to the greatest of them Therefore at the rising of the Sunne of righteousnesse as it was spokē of before by the prophet Malachie 4 2. it is no maruel if the Iewes hoped that they were sette free and cleare from all cloudes of errours And heereof the woman of Samaria sayd Iohn 4. 25. when the Messias shall come he will teache vs all things So nowe
also ryseth that assured safetie wherof he speaketh a litle after which vnlesse it leane vpon God may easily by distrubed It is of great waight and force that he calleth them ministers of the word of whom he receiued his Gospell For the faythfull do gather hereof that against witnesses no exception can be taken as the Lawyers say and which it is not lawfull to refuse Erasmus who out of Virgill borowed that which he translated to haue beene some part did not sufficiently weigh how much the calling of God is to be esteemed or of what auctoritie the same is For Luke doth not speake prophanely but he biddeth vs in the person of his Theophilus to looke vppon the commaundement of Christ that we may with reuerence heare the sonne of God speaking vnto vs by his Apostles If any man had rather take and vse this phrase VVord for the thing or substaunce which is Christ let him vse his own sense That some doe vnderstand by it Christ it should please me very well but that it were forced against the sense of the text and too farre stretched It is much that he saith they were beholders or eye witnesses But in that he calleth them ministers he exempteth them from the common order of men to that end that our fayth might haue his stay in heauen and not on earth This in summe is Lukes minde that hauing faythfully engraued in letters that which thou hadst learned before with liuely voice thou mightest the more safely repose thy selfe in the doctrine which thou haste receiued whereby it dooth appeare that God doth euery where prouide least we depending vpon the doubtfull wordes of men our faith should fayle or wauer VVhereby the vnthankefulnes of the world is so much the lesse excusable which as it were of purpose rashly desireth strayed and dispearsed rumors whereby it might be vnconstant and dooth wilfully forsake so great a benefit of GOD. But let vs hold that excellent difference which the Lord hath put betweene them lest foolish light beliefe doe vaunt it selfe for fayth In the meane while let vs suffer the world as it is worthy to be deceiued with the baightes of foolish curiousnes so to commit and giue ouer it selfe willingly to the deceites and iuglings of Sathan 3. Assoone as I had searched out perfectly The olde translation hath omnia assecuto I hauing followed all thinges The Greeke word is metaphoricallye deduced from them whiche treade in others steppes least ought should escape them For Luke would declare vnto vs a diligent studie and manner of learning Euen as Demosthenes vseth the same word when as he boasteth himselfe to haue bin so diligent in examining the embassage which he accuseth saying that he saw al things that were done as if he him selfe had beene a beholder of them Matthew Marke Luke 1.   5. In the time of Herod king of Iudea there was a certaine prieste named Zacharyas of the course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth 6. Both were iust before God and walked in al the commaundementes and ordinaunces of the Lord without reproofe 7. And they had no childe because that Elizabeth was barren and both were well stricken in age 8. And it came to passe as hee executed the priestes office before God as his course came in order 9. According to the custome of the priestes office his lot was to burne incense when he went into the temple of the Lorde 10. And the whole multitude of the people were without in prayer while the incense was burning 11. Then appeared vnto him an Angell of the Lord standing on the right side of the Altar of incense 12. And when Zacharias saw him he was troubled and feare fell vppon him 13. But the Angell saide vnto him feare not Zacharias for thy prayer is heard and thy wife Elizabeth shall beare a sonne and thou shall call his name Iohn Luke very aptly doth begin his Gospell with Iohn Baptist euen as if hee that should speake of the light of the daye should beginne with the morning For like vnto the morning he did goe before the sonne of righteousnes which now was about to rise Other also make meÌ„tion of him but they describe him executing of his office But Luke doth purchase authoritie to him not yet borne when that he declareth the wonders of diuine power euen in his infancie and sheweth him to bee appoynted of God to be a Prophet before that men could know what manner of man he should be And for this purpose he doth it that with greater reuerence he might be heard when that he should take vpon him that publike office to goe forth for the aduauncement of the glory of Christ. 5. In the time of Herod He was the sonne of Antipater whoÌ„ his father did promote euen to the kingdoÌ„ for the augmentation of the which he had so great care did with so great diligeÌ„ce labour that therfore there was giueÌ„ vnto him the surname of Great Certaine do think that he was named heire of Luke because he was the first forreine king that reâ—gned there and therefore to be a fitte time for their deliueraunce beecause that their scepter was now transposed to a straunge nation But they that so say doe not very wel vnderstand the prophesie of Iacob whereas the comming of the Messias is not simply promised after that the Iewes shal be depriued of their empyre But after that the same shoulde be taken away from the tribe of Iuda neither yet is this the holy Patriarkes minde that the tribe of Iuda should be depriued of their princely gouernaunce before the comming of Christ But that the rule of the people should be established in that stocke vntill Christes comming in whole person the sure euerlasting continuaunce of the same should be And although that what time the Machabeyes florished the tribe of Iuda was brought into a narrow streight and shortly after Duke Iohn the last of that stocke was slaine yet notwithstanding was not that rule altogether extinguished For yet there remayned the Synedrion as it were a chosen counsell of the stocke and posteritie of Dauid whose auctoritie was great And did continue to Herod who with most horrible slaughter of Iudges reuenged punishment layde vppon him before because that he being condemned of murder was constrained to goe into voluntarie exile that he might escape the losse of his head The reigne therefore of Herod because he was a straunger brake not the scepter of the trybe of Iuda but because that what residue of renoume soeuer there remained in that stocke by his theeuish dealing was abolyshed That the kingly dignitie fayled long before and that the rule by litle litle fel almost downe that discontinuaunce dooth not repugne with the prophesie of Iacob For to the outwarde shewe GOD hath promised two diuerse thinges the throane of Dauid to last for euer that after it were ouerthrowne he would repayre the
the scripture the Angelles and kinges are adorned with this title but these are in common called the sonnes of God for the excellencie which God hath giuen them And it is cleare and not to be doubted but that God exempteth his sonne from all the rest when that he peculiarly saieth vnto him Psalme 1. 7. Thou art my Sonne Therefore Christ is accounted here neither among Angels nor men that he might be accounted one of common sort or company of the children of God for that which is giuen vnto him it is lawful for none other to take to them selues It is true that Kings are the children of God but not by right of nature but because the Lord hath bestowed that honour vpon them Neither doth this title belong vnto Angels but as they vnder their chief head excell amongst the creatures And we also are children but by adoption which we obtaine by faith for wee haue it not of nature But Christ is the onely and the onely-begotten sonne That interpretation is very false and deceitfull which that filthie dogge Seruetus wresteth the woorde of the future tence that he mighte prooue that Christ was not the eternall sonne of God But that he began then so to be accompted when that hee tooke vpon him our flesh Hee argueth that Christ was not the sonne of God before that he being clothed with flesh did appeare in the worlde because that the Angell sayd He shall be called I except against this and affirme that the wordes of the Angell doe signifie nothing else but that such a sonne of God should be made manifest in the flesh as was eternall For to be called is referred to the apparaunt knowledge But there is great difference here betweene these two enterpretations whether he beganne now to be the sonne of God which was not before or that he was made knowne vnto men that they might know him to be the same which was promised in times past And truely sith that God in all ages was called a Father of his people it may thereby be gathered that the Sonne was in heauen from whom and through whom this fatherhood came to men For men should arrogate too much vnto themselues if they durst be so bold as bragge that they were the sonnes of God but as they are the members of the onely begotten sonne VVherefore it is certaine that the holy fathers had not the assuraunce of that so honourable a calling But as they had their confidence in the Sonne the mediatour But what profit we haue by this more perfect knowledge whereof we now speake Paule doth teach vs in an other place For that nowe wee may freely not onely call but cry out that God is our father Rom. 8. 15. and Gal. 4. 5. God shall giue vnto him the throane of Dauid VVe haue sayde that the Angel tooke out of the Prophetes these titles which he giueth vnto Christ that the holy virgin might thereby know the better that he should be the Redeemer which was in times past promised vnto the fathers VVhen as the Prophetes doe speak of the restitution of the Church they cal the whole hope of the faithfull to the kingdome of Dauid So that it was a common rule amongst the Iewes that the sauegard of the Church was reposed in the prosperitie of Dauids kingdome Neither did there any thing more aptly or fitly agree to the office of the Messias then that hee should againe restore the kingdome of Dauid And therefore the Messias is sometimes called by the name of Dauid as in Ier. 30. 9. They shall serue the Lord their God and Dauid their king Also in Ezechel 34. 24. and 37. 24. My seruaunt Dauid shall be prince amongst them And in Ose. 3. 5. They shall seeke the Lord their God and Dauid their king The places also wheras he is called the Sonne of Dauid are sufficiently knowne and vnderstoode In summe the Angell declareth that the prophecie of Amos. 9. 11. of raysing the tabernacle of Dauid which was fallen downe and ouerthrowne was fulfilled in the person of Christ. 33. He shall reigne ouer the house of Iacob Seeing that saluation was peculiarly promised vnto the Iewes euen as the couenaunt was made with Abraham their father and Christ as Paule witnesseth Rom. 15. 8. was a minister of circumcision the Angell doth not without cause appoynt his kingdome in that nation as if it were the proper seate and abiding place of the same But this differeth not from other prophesies which do enlarge and stretche the kingdome of Christ to the vttermoste partes of the earth For God by a newe and wonderfull adoption did plante the Gentiles which before were straungers into the house of Iacob so yet that the Iewes as the first borne shoulde holde the principall degree as it is set downe in the Psal. 110. 2. The Lord shall sende the rod of thy power out of Syon Therefore the throne of Christ was placed amongest the children of Israel from wheÌ„ce he made the whole world subiect vnto him But as many as are gathered by faith to the sonnes of Abraham are accompted as the true Israel And although the Iewes through their defection separated them selues from the church of God yet the Lordes will was that certaine remnants of them shoulde remaine euen vnto the end because that his calling is beyonde the power of man The body of the people in shewe is vtterly cut off But we must remember the mysterie whereof Paule speaketh to the Rom. 11. 25. That at length it should come to passe that God woulde gather some of the Iewes from the dispearsing and scattering abroade In the meane season the church which is scattered through the whole worlde is the spirituall house of Iacob because she fetched her beginning out of Sion For eâ—er The angel declareth in what sense the perpetuitie was so oft promised by the Prophets to the kingdom of Dauid It florished only in the times of Dauid and Salomon in power riches Roboam the third successor skarse held a tribe and a halfe From that time it ceased not to be shaken with diuers miseries vntil at length it was broken downe Now the Angel declareth that when in the person of Christ it shall be established that shall not againe be destroied and to proue the same he vseth the wordes of Daniel which are set downe 7. 14. And of his kingdom shal be no ende Although the sense of the words is that God is the euerlasting gouernor of the kingdom of Christ and of the Churche so that it shall neuer pearish from off the earth so long as the Sunne and Moone shall shine in the heauen yet the true perpetuitie belongeth vnto the glory that is to come Therefore the faithfull doe so by continual course some of them succeede others in this life vntill at the lengthe they be gathered together into heauen where they shall raigne without ende   Luke 1. Matthew Marke 34. Then sayde Marie to the Angell
is also shewed a token of his humilitie which Isaias describeth in the person of the Messiah The myracles which Christ wrought amongst a few which he would not shoulde be muche boasted off were able to shake the heauen and the earth Therfore he doeth plainly shew howe farre he was from the vaine glory and pompe of the world Yet it is conuenient to sift the purpose of Mathew more narrowly for he would declare by this circumstance that the glory of the Godhead of Christ ought not to be the lesse estemed because it appeared not in a glorious shewe And certainly the holy Ghost directed the eyes of the Prophet to this purpose For as flesh doth alwaies desire an outward glorious shew least the faithful shoulde seeke for it in the Messiah the spirite of God doeth declare that he shall be farre vnlike to earthly kinges which make great stirres and noyses and fill the cities and townes with tumult that they may be had in admiration where soeuer they come Now we see howe aptly Mathew applieth the saying of the Prophet to the present cause for because god hath laid so humble and so abiecte a person vpon his sonne least the simple should take offence at his so contemptible and obscure estate as wel the Prophet as Mathew do meete in one they say that it was not don without cōsideratiō but by a celestiall decree that he should come in that estate VVhereof it foloweth that all they doe wickedly which despise Christ because his outward condition aunsweareth not their fleshly affections Neither is it lawfull for vs to deuise a Christ which shall be like to our imagination but it is simply necessary for vs to embrace him as he is offered vnto vs by the father Therefore he is vnworthy of saluation in whose eyes the humilitie of Christ seemeth vile in the which the Lord declareth that he is delited Now I wil enter into the wordes of the prophet Isaiah 42. 1. 18. Behold my seruaunt whome I haue chosen That God may tie vs to waite vpon his wil he sheweth as it wer with a singer him whō he would send and for this cause is this note of demonstration Behold vsed There is the like reason also in the Epithites which folow that he nameth him his seruant and his chosen wherein his minde deliteth For how should it come to passe that men should be so bolde as to measure Christ by their owne imagination except it be because they weigh not that their saluatiō doth depend vpō the mere fauor of God And this is too wicked a liberty whē God offereth vs an incomparable treasure that men shoulde esteeme of it according to our fleshly desires And he is called seruant not as one of the common people but in respecte of dignitie for that God hath laide vpon him the office of the redemption of his church And because that no man taketh honour to himselfe but he which is called is so worthely to be estemed God sayeth that he chose in his owne counsell that he shoulde come in this order whereof it followeth that it is not lawfull for men to refuse him because that so they should be cōtumelious against God And certainly it is too absurde that the holy and inuioleable calling of God should be made of none effecte through our pleasure or pride Yet that whiche God addeth by the Prophet that his soule deliteth in Christ hath a further meaning For though the calling of euery one of vs commeth from the free grace of God as from the only fountaine yet this is an especiall delite in Christ for that in his person God the father comprehendeth and embraceth the whole Church in his loue For when we were all by nature the enemies of God his loue coulde neuer haue come to vs except he had first begon at the head as it is sayd before and shal be seene againe in the 17. chapter He shall shewe iudgement to the Gentiles The Prophet doeth heere describe briefly the office of Christ when he foretelleth that it shal come to passe that he shal shew iudgement to the Gentiles The Iewes do comprehend vnder this word iudgement a state rightly and orderly established wherin equitie and vpright dealing flourisheth Therfore it is as much as if the Prophet shoulde haue sayd that one shoulde come which shoulde restore righteousnesse decaied and that he should be the gouernour not onely of people but that he should bring the Gentiles also vnder the gouernment of God amongst whom there had raigned heretofore nothing but confusion And this is the signification of this word shew or to bring forth which the Prophet vseth for it was the office of Christ to spread the kingdome of God through all the world which was then shut vp in a corner of Iudea as it is said in the Psalme 1 20. 2. the Lorde shall sende the Scepter of thy power out of Sion There is also expressed the maner of bringing forth of this iudgement namely that God will powre his spirite vppon Christ. It is true that ther was neuer any thing done rightly in the world which proceeded not frō the spirit of god was set forward by the heauenly power of the same as also there was neuer any of the kings which could erecte or defend any lawfull order but as he was instructed by the same spirit But Christ in bringing forth iudgement doth far excell all others for he receiued the spirit from the father which he imparteth to all his disciples and he doeth not only declare by word or by wryting what is right but by the power of his spirite he doth inwardly frame the hearts of men to the obseruing of the rule of righteousnesse 19. He shal not striue nor crie The summe is as I said euen now that the cōming of Christ shuld not be troublesom because he shall want that kingly furniture pompe yet presently it is said that it is so for mans saluation that this humility may be brought into fauour which is euery where despised in the world And certainly the folishnes of mē is wōderful that they should esteme of Christ the worse because he doth louingly hūbly submit himself to their capacity If Christ shuld appear in his glory what thing should come to passe but that we all shoulde be ouerwhelmed with the same VVhat froward wickednesse then is this that is vnwilling to receiue him who for our cause descended from the height of his glory Therfore that the gentlenesse of Christ might get him reuerence amōgst the faithfull the Prophet Isaiah doeth admonish vs howe profitable and necessary it was Euery one of vs knoweth his owne frailty and thereby it behooueth vs to consider how conuenient it is for all menne to be louingly and gentlely receiued and chearished by Christ I speake not of the vnbeleuers which are as yet without any sparke of Gods grace but they which are now called of the Lord vntil the light be
more euidently shewe the heart of man to be the seat of all euilles he sayeth that the testimonies and fruites are apparant in the sinnes them selues For the woorde Deâ—iling or making vncleane in Greeke is sayd to make Common as a little before Marke sayd common hands for vncleane And it is an Hebrewe phrase for because the Lord had separated the Iewes on this condition that they might be seuered from al the vncleannesse of the Gentiles what soeuer differed from this holinesse they called common or as prophane Mathew 15. Marke 7. Luke 21. And Iesus went thence departed into the câ—astes of Tyrus and Sidon 22. And beholde a woman a Cananite came out of the same coastes cried saying vnto him Haue mercy on me O Lorde the sonne of Dauid my daughter is miserably vexed with a deuil 23. But he answered her not a word Then came to him his Disciples and besought him saying send her away for shee crieth after vs. 24. But he answeared and sayd I am not sent but vnto the lost shepe of the house of Israel 25. Yet â—hee came and worshipped him saying Lord helpe me 26. And he answered and sayd It is not good to take the childreÌ„s bread and to cast it to whelpes 27. But shee said trueth Lord yet in deede the whelps eat of the crums which fall from their masters table 28. Then Iesus answeared and sayd vnto her O womaÌ„ great is thy saith be it to thee as thou desirest and her daughter was made whole as that houre 24. And from thence he arose and went into the borders of Tyrus and Sidon and entred into an house and woulde that no man shoulde haue knowen but he could not be hid 25. For a certain womaÌ„ whose little daughter hadde an vncleane spirit heard of him came and fell at his feete 26. And the woman was a Greeke a Syrophenissian by nation and shee be sought him that he would cast out the deuil out of her daughter 27. But Iesus said vnto her let the children first be sed for it is not good to take the childreÌ„s bred to cast it vnto whelps 28. Then she answered said vnto him trueth Lorde yet in dede the whelps eate vnder the table of the childrens crums 29. Then he said vnto her for this saying go thy way the deuil is gon out of thy daughter 33. And when shee was come home to her house shee founde the deuill departed and her daughter lying on the bed  In this myracle we are taught how the grace of Christ begaÌ„ to spread amongst the Gentiles For though the full time was not yet come wherin Christ should make himselfe knowen to the whole worlde yet it pleased him to giue some tastes of his commoÌ„ mercy which at length was bestowed generally both to the Iewes and Gentiles after his resurrection Also in the woman of Canaan is described a notable image of faith that by making comparison we might knowe that the promised redemption was worthily taken from the Iewes whose vngodlines was so blockish The woman which Mathewe calleth a Canaanite is of Marke sayde to haue bene a Grecian and by nation a Syrophenissian wherein there is no difference for we knowe that it was the common maner of speache amongst the Iewes to call all forraine nations Grecians and therfore that Antithesis betwene the Grecians and the Iewes is often sounde in Paule Also when shee was borne in the coastes of Tyre and Sidon it is no meruaile that shee is called a Syrophenissean when as the region hadde the name of Syria and was a parte of Phoenicia and the Iewes very odiously called all the inhabitants of that land Cananites And it is to be supposed that the most part of them came of the people of Canaan who being banished out of their country toke the next place of refuge in their banishment They doe both agree in this that the woman came of a prophane nation not brought vp in the doctrine of the lawe that shee came of her owne accord to Christ in all humility to seeke aid of him The circumstance is also to be noted which is set downe by Marke that Christ came not thither with banner displaid but as a priuate man that he might hide himself in that corner for a time But Marke speaketh after the common sense of flesh for though Christ foresaw by his diuine spirit what should come to passe yet in as much as he was the seruant ambassadour of the father he kept himselfe after the maner of man within the bounds of the calling laid vpon him therfore it is said that he could not do that which as a man he would haue done In the meane while this circumstance hath great waight for the condemnation of the Iewes that wheÌ„ Christ in opeÌ„ place did set before them the promised redemption with a loud voice and myracles annexed to the same they remained blinde and deafe when yet they boasted themselues to be heires of the couenant of the Lord his peculiar people and a priestly kingdome and this woman which had none of these priuiledges with the children of Abraham vnto whome the couenant in shewe appertained not not being called either with woorde or signe commeth running of her owne free will 22. Haue mercy on me O Lorde Though this woman was a stranger from the Lordes flocke yet she had gotten some tast of godlinesse for without some knowledge of the promises shee coulde not haue called Christ the sonne of Dauid For although the Iewes were almost falne away froÌ„ the pure and sincere doctrine of the law or at the least were turned far aside from the same yet the renoumed fame of the promised redemption flourished And wheÌ„ as the restitution of the church rested vpon the kingdom of Dauid wheÌ„ as there was any speach of the Messias the name of the son of Dauid was coÌ„mon among them this confession was in the mouth of all men But when as true faith was worne out amongest them by the wonderful incredible goodnes of God it came to passe that the sauor of the promisses came to the natioÌ„s that dwelt by them Therfore though this womaÌ„ had not ben familiarly taught by any master neither yet had framed a faith in Christ vnaduisedly to her self but she coÌ„ceiued it out of the law and the prophets VVherfore that dog Seruetus no lesse folishly theÌ„ wickedly abused this exaÌ„ple that he might strip faith bare naked of the promisses After this sense I deny not but that somtimes there may be a faith coÌ„ceiued which alwais hath not an expres distinct knowledge of sound doctrine so that we hold this that faith doth alwaies spring out of the woorde of God and hath his beginning of the true principles so that it may alwayes be annexed to some light of true knowledge 23. But hee answeared her not The Euangelistes doe diuers wayes commend the faith of this woman as nowe of her inuincible
should waxe weary of well doing Christ saith that their labour shall not be in vaine which doe exercise themselues faythfully in their calling Luke saith that he was made ruler ouer fiue cities which had gayned fiue pieces by which wordes hee declareth that the glory of his kingdome shal be farre otherwise at his last comming then it now appeareth For now we labour and trauayle as it were about the businesse of one absent but then hee shall haue great aboundaunce and store of honours in his hand wherewith he will royally sette vs vp The manner of speache set downe by Matthew is more simple and playne Enter into thy maisters ioy wherby he declareth that faythful seruants whose labours he shall allow shall be made partners with him of the blessed aboundaunce of all good thinges but it is demaunded what he meaneth by this which is added Take the talent from him and giue it to him that hath ten for then all maner of occupying shal cease I aunswere that must be remembred which I spak of before they doe amisse which doe curiouslye search euery perticular poynt But the naturall meaning is that though slouthful and vnprofitable seruants are now furnished with gifts of the spirit at length they shal be spoyled of all that theyr want and shameful pouertie may turne to the glory of the good Christe saieth that these slouthfull seruauntes doe hyde eyther their talent or piece in the earth because they wil take no paynes while they prouide for their own pleasures and ease as we see manye while they giue themselues to thēselues and to their owne commodities they do flye al dueties of charitye and haue no respect of the common profit VVhere it is sayde that the master after his returne called his seruauntes to an accounte as the good may hereby receiue comfort because they knowe that their labour is not in vaine so againe it striketh no small terrour to the slacke and slouthfull Therefore let vs learne before the Lord commeth and reckoneth with vs to reckon with our selues euery day of our own accorde 24. I knew that thou wast an hard man This hardnesse appertaineth nothing to the summe of this parable and they doe gather a fond fancye which do here dispute how austerely and straightlye God dealeth with his For it was as farre from Christes purpose here to note any such rigour as to prayse vsuries when as hee bringeth in the maister speakinge thus Thou oughtest to haue put my money to the exchaungers that at the least it might haue encreased by vsury Christ onely declareth that no excuse shall serue for theyr slouth which both suppresse the gyftes of God and consume their age in ydlenes VVhereby wee doe also gather that no kinde of lyfe is more commendable before God then that whereof some profit doth arise to the societie of men This sentence To euery one that hath shal be giuen is expounded beefore in the thirteene chapter Also in the eight Chapter before we haue taught that the vtter darknes is opposed to the home light For when as in olde time the suppers were kept in the night and had many torches and lamps to light them Christ saith that they which are cast out of the kingdōe of God are cast out into darknes LVK. 27. Moreouer those mine enemies In this second parte hee seemeth specially to reproue the Iewes yet hee toucheth all which in the absence of the master do bend themselues to fall away And Christ purposed not onely to terrifie such with denouncing of horryble vengance but also to keepe his in faythful obedience For it is no light temptation to see the kingdome of God shaken with the faythlesnesse and rebellion of many Therefore that wee myght remayne quyet amongst so manye tumultuous styrres Christe saieth that hee will come agayne and wyll be reuenged at hys comming of that vngodlye fallyng away Math. 21 Mark 11 Luk. 19. 1. And when they drewe neere to Ierusalem and were come to Bethphage vnto the mount of the Olyues then sent Iesus two disciples 2. Saying to them goe into the towne that is ouer agaynste you and anon ye shall finde an Asse bounde and a Colte with her loose them and bring them vnto me 3. And if any manne saye ought vnto you saye yee that the Lord hath neede of thē and straight way he will let them goe 4. All this was done that it might be fulfilled whiche was spoken by the Prophet saying 5. Yell yee the Daughter of Sion beholde thy king cōmeth vnto thee meeke and sitting vppon an Asse and a Colt the soale of an Asse vsed to the yeake 6. So the disciples went and did as Iesus had commaunded them 7. And brought the Asse and the Colte and putte on them their clothes and sette him thereon 8. And a great multitude spread their garments in the way and other cutte downe braunches from the trees and strawed them in the way 9. Moreouer the people that went before and they that followed cryed sayinge Hosanna the sonne of Dauid blessed be hee that commeth in the name of the lord Hosanna then which art in the highest heauen 1. And when they came neere to Ierusalem to Bethphage Bethania vnto the mounte of Oliues hee sente forth two of his disciples 2. And said vnto them goe your wayes into that towne that is euer against you and as sonne as yee shal enter into it ye shal finde a Colte beunde whereon neuer man sate lose him and bring him 3. And if any man say vnto you why do ye this say that the Lord hath neede of him and straightway hee will send him hither 4. And they wente theyr way and sound a Colt tied by the dore without in a place where two wayes mette and they losed him 5. Then certeine of them that stoode there sayde vnto them what doe yee loosing the Colte 6. And they saide vnto them as Iesus hadde commaunded them So they lette them goe 7. And they brought the Colte to Iesus and cast their garments in him and hee sate vpon him 8. And manye spread their garmentes on the way other cut downe braunches of the trees and strawed them in the wayes 9. And they that went before and they that followed cryed saying Hosanna blessed bee hee that commeth in the name of the Lord. 10. Blessed bee the kingdome that commeth in the name of the Lorde of our father Dauid Hosanna O thou which art in the highest heauens 29. And it came to passe when hee was come neere to Bethphage Bethania besides the mounte which is called the mount of Olyues he sent two of his disciples 30. Sayinge got to the towne which is before you wherein assoone as yee are come yee shall finde a Colte tyed whereon neuer manne 〈◊〉 lose him and bring him hither 31. And is anye man aske you why yee lose him then shall yee saye vnto him because the Lorde hath neede of him 32. So they that were sent went their waye
asunder and hath nothing certeine in the world yet we must bee of good courage for the Lord will gather it togeather not by the helpe of man but with an heauenly power which cannot by any meanes bee hindered LV. 28. And when these thinges shall beginne to come to passe Luke dooth more euidently set downe that consolation wherewith Christe maketh gladde the hearts of his disciples For though this sentence hath nothing in it contrary to the words of Matthew which we expounded eueÌ„ now yet he sheweth more plainely to what end it is said that the Aungels shal come to gather the elect together For it was necessary that the ioy of the godly should be opposed againste the sorrow and trouble common to the world and that the difference should bee noted betweene them and the reprobate least they should bee afraide of the comming of Christe VVe know that the scripture doth not onely speake diuersly of the laste iudgement but of all things which the Lord doth put dayly in practise accordingly as he directeth his speach either to the faithfull or to the vnbeleeuers VVhat haue you to doe with the day of the Lord saieth the Prophet Amos 5. 18 that is a cloudy day of darkenes and not of light of sorrow and not of ioy of destruction and not of saluation Contrariwise the Prophet Zachary 9. 9. commaundeth the daughter of Syon to reioyce for the comming of her king And good cause why for as Isaias 35. 4. saieth that day which bringeth wrath and vengaunce to the reprobate is a daye of mercy and redemption to the faithfull Christe therefore declareth that the light of ioy shal arise at his comming to his so that as the wicked shal be confouÌ„ded with feare so they shal reioice because their saluation is neere Therefore Paule 1. Cor. 1. 7. giueth them this note that they shuld watch for the day and comming of the Lord. For both their crowne and their full felycitie ioy is deferred 2. Tim. 4. 8. Therefore it is heere called the redemption as to the Rom. 8. 22 because that we shall then truely and fully enioy that deliuerance which Christ hath obtained VVherefore let our eares be ready open nowe to heare the sound of the Aungelles trumpe which shall not onely be souÌ„ded to amaze the reprobate with the feare of death but to call the electe to the second life that is those whom the Lord quickneth with the voice of the Gospel he calleth to enioye that life For it is a signe of infidelytie to be afrayde when the Sonne of GOD is neere at hande to saue vs. Math. 24. Mark 13. Luke 21. 32. Now learne the parable of the figge tree when her boâ—gh is yet tender and it bringeth forth leaues ye know that sommer is neere 33. So likewise ye when ye see al these things know that the kingdome of GOD is neere euen at the doores 34. Verely I say vnto you this generation shal not passe tyll all these things bee done 35. Heauen and earth shall passe away but my word shal not passe away 36. But of that daye and houre knoweth no man no not the Angels of heauen but my father only 28. Now learne a parable of the figge tree when her bough is yet tender and it bringeth foorth leaues ye knowe that sommer is neere 29. So in like manner when yee see these thinges come to passe know that the kingdome of God is neere euen at the dores 30. Verely I say vnto you that this generation shall not passe till all these things be done 31. Heauen and earth shall passe away but my wordes shall not passe away 32. But of that day houre knoweth no man no not the angels which are in heauen neither the Sonne himselfe saue the father 29. And he spake to them a parable beholde the fig tree and al trees 30 VVhen they nowe shoote forth ye now seeing them knowe of your own selues that sommer is then neere 31. So likwise yee when ye see these thinges come to passe know ye that the kingdom of God is neere 32. Verely I say vnto you this age shall not passe till all these thinges bee done 33. Heauen and earth shall passe away but my wordes shall not passe away I doe not knowe whether the signe mentioned is as euidente a token that the comming of Christe is at hande in that troublesome estate as we doe certeinely know that sommar is at hand when the trees beginne to wax greene but Christ in my iudgement meaneth some other thing For wheÌ„ as the trees nipt in together in winter by the force of the cold and the hardnes being dissolued in the springe they seeme to be more brittle and doe also open that the young boughes may haue passage so the force and strength of the Church is nothinge hindred or weakened by afflictions as manne woulde iudge For as the inwarde sappe spread through the bodye of the tree after it waxeth tender gathereth streÌ„gth and causeth that to spring which was almoste dead so the Lorde restoreth his children fullye from that corruption of the outward manne The summe is that menne should not thinke that the Church should be destroyed by reason of the weake and frayle estate of the same but they should rather hope for immortall glorye whereunto the Lorde by the crosse and afflictions prepareth his For that which Paule speaketh of the seuerall members muste bee fulfilled in the whole bodye for if the outwarde manne perishe yet the inwarde manne is renewed daylye 2. Corinthians 4. 16. But that whiche is more obscurelye reported by Matthewe and Marke Knowe you that it is neere euen at the doores is more plainelye expounded by Luke that the kingdome of God is at hande And the kingdome of GOD is not to be taken for the beginning of the same as it is ofte otherwhere but for the full perfection of the same and that according to their sense whom Christ taught For they did not apprehend the kingdome of GOD in the Gospell in peace and ioye of fayth and in spirituall ryghteousnesse but they soughte for that blessed reste and glory whiche was layde vppe vnder hope vntyll that last daye 34. This generation shall not passe Though Christe speaketh thus vniuersally yet hee doth not generally meane al the miseries of the church but simplye saieth that before this one age shal passe whatsoeuer he hath spoken shall be approued by the successe For within fiftie yeares the citie was destroyed the Temple ouerthrowne and the whole kingdome was miserably wasted The world in her pride lifted vp her selfe against God it was also extreamely bent to ouerthrow the doctrine of saluation false teachers arose whiche peruerted the sincere Gospell with theyr falsehoodes relygion was wonderfullye shaken and the whole companye of the godly was miserably vexed And though those euilles continued manye ages after yet Christe spake truelye that the faythfull shoulde before the ende of that one age feele in deede
Papistrie But because this place doth notably teach vs how disorderly these men deale who setting apart the commandement of God doe frame themselues according to the example of the fathers we must note how many wayes the worlde is wont to offend in this point For it oftentimes falleth out that the greater sort do folow those as fathers who are not to be accoūted fathers So at this day we see y t when the Papists do with full mouth bable of the fathers they giue no place to the Prophetes and Apostles and when they haue named a fewe that are worthie of honour they huddle vp a great companie of men like to themselues or els descend vnto more corrupt times wherein although so grosse barbarisme had not so much gotten the vpper hand yet religion and doctrine were verie much corrupted Therefore we must diligently note the difference that none be accounted fathers saue those who we knowe well are the children of God and secondly those who haue deserued this degree of honour for the excellencie of their godlinesse Moreouer men doe oftentimes offend in that that they establishe a common lawe out of the fathers factes For the common people doth thinke that they doe not giue due honour vnto the fathers vnlesse they exempt them out of the number of men So that whilest that we do not remember that they were but men that might erre wee mixe vice with vertue hand ouer head whereupon followeth most wicked confusion in the maner of liuing For seeing that all mens actions are to be examined according to the rule of the law we make the ballance subiect to his weightes Finally whereas the imitating of the fathers is so much esteemed the worlde doth thinke that it doth offende freely after them The third vice is wicked emulation namely when as being neither endowed with the same spirit nor furnished with the same cōmandemēt we take that for an example which some one of the fathers hath done Like as if some priuate man shoulde with the sworde reuenge the iniuries of his brethren because Moses did this if any priuate man shoulde punish whoremongers because Phinees did this Heereuppon did rise that fierce and cruel furie to kill their owne children as many do thynk because the Iewes would be like to their father Abraham As though this precept were general Offer vp thy sonne Isaac and not rather a particuler triall of one man It is pride and too much trust in men selues which for the most part bringeth foorth such emulation whylest that men doe arrogate to thēselues more then they ought euery man is not contented with his owne measure In the mean season the fathers haue no true followers but a great many Apes And they also who shall throughly weigh with wisedome the writings of the auncient fathers will confesse that the greatest part of Monkery did flow from this fountaine Therefore vnlesse we will erre willingly we must alwaies take heede with what spirite euerie man is endowed what euery mans calling requyreth what is meete for euery one and what is giuen euerie man in charge Like vnto this third vice is there an other namely the confusion of times whilest that the posteritie being occupied in the examples of the fathers doe not thinke that there is another maner of working and doing prescribed them of the Lorde VVe may thanke this ignorance for the infinite heape of ceremonies wherewith the Church was ouerwhelmed in time of Poperie Immediately after the beginning of the Church men began to offend in this point because the foolish folowing of Iudaisme was of greater force then it should haue beene The Iewes had their sacrifices least the Christians should want such pomp they inuented a rite to offer vp Christe As if the estate of Christes church should haue been euer a whit the worse if all such shadowes had ceased whereby the brightnesse of Christ might be darkened But madnesse ranne further afterwarde and raged without measure Therefore least we erre in this point we must alwayes take heede vnto the present rule In times past perfumes lights holy garments the altare vessels and such like rytes did please God namely because there is nothing more acceptable or precious in his sight then obedience Now after Christ his comming the order was chaunged Therefore we must consider what he appointeth vs to doe in the gospel least wee doe rashly follow that which the father 's obserued vnder the law For that which was then a godly keeping of holy rytes shoulde at this day be wicked sacrilege This deceiued the Samaritanes because they did not consider in the example of Iacob what difference there was in the time It was lawful for the patriaks to erect altars euery where because the place was not yet ordained which the Lorde did afterward choose but after that God had giuen commandement that the temple shoulde be builded in the mount Syon that former libertie ceased In this respect Moses said Deut. 12. 8 After this yee shall not doe euery one that which◠seemeth good in his owne eyes but onely that which I commaund you For after that the Lorde gaue the lawe he tyed the right worshipping of himselfe vnto the decrees of the lawe whereas the custome was before more free VVith the like cloake did they couer their fact who worshipped in Bethel For Iacob offered a solemne sacrifice there But after that the Lord had appointed the place at Ierusalem it was no longer Bethel but Bethauen Now we see what was the state of the question The Samaritanes did take the example of the fathers for a rule the Iewes were grounded in the commandement of God Although this woman had hitherto obserued the custome of her nation yet is shee not contented therewith Vnderstand here by worship not all maner of worship for it was lawfull for them to pray dayly euerie where but that whereunto sacrifices were annexed that it might be a publike solemne profession of religion 21 Beleeue mee woman In the first part of his answere he doth briefly abolish the ceremoniall worship which was instituted vnder the law For seeing that he saith that the houre is at hand which hath no proper and peculiar place of worshipping he giueth vs to vnderstande that that was tēporal which was instituted by Moses that now is the time whē the wall of separation shal be taken away By this meanes hee extendeth the worship of God farther being deliuered out of the former straites that euen the Samaritanes may be made partakers thereof VVhen hee saith that the houre doth come he putteth the presentence insteed of the future notwithstanding the meaning is that the abrogation of the lawe is now at hand as concerning the temple and the priesthood other externall rites In calling god father he seemeth by the way to set him against those fathers wherof the woman had made mention as if hee should say that god is a common father for all men