dayes As concerning this the 25. vers reade in our exposition before vpon Mathevv 26. Howe he vvent into the house of GOD in the dayes of Abyathar the hygh Priest and did eate the shewe bread which were not lawful to eate but for the Priestes and gaue also to them that vvere vvith him In the dayes of Abyathar the priest BV. Abiathar of whom mencion is made here was the sonne of Achimilech But the father not the sonne graunted Dauid to take the shewe breade So that the name of the sonne is gieuen to the Father both because his name was more famouse in dealing with matters pertayning to Dauid and also because he was at that time ioyned in the offyce of Priesthoode with his father Furthermore it may be that his father had two names But true piety religion are put in no great hasarde in such small trifles He called the place in that which the Tabernacle or Arke of the Lord was the house of the Lord. For otherwise there was no temple as yet builded in Dauides time for Solomon builded the Lord a Temple when Dauid his father was deade Reade for that which followeth of this Chap. in our exposition vpon Mathew FINIS Chapter the third 1. ANd he entred agayne into the Synagoge a man vvas there vvhich had a vvithered hand And he entred againe BV. This History pertayneth to the former place also as concerning the right vse of festiuall dayes God truely commaunded a certayne godly rest and ceassinge from worke but yet he forbad not weldoing and the workes of charity but rather appoynted them to be done in somuch that he rightly obserued and kept the Saboth which did by any meanes benefite his neyghbour A man vvas there vvhich had a vvithered hand The Euangelist Luke hath whose ryght hande was withered Math 12 but the Euangelist Mathew who declareth this same History also agreeth wyth Marke in these wordes 2. And they vvatched him vvhether he vvould heale him on the Sabboth day that they might accuse him And they vvatched him Namely the Scribes and the Phariseys as sayth S. Luke VVhether hee vvoulde heale him on the Sabboth Vpon the Saboth day the lawe and the Prophets were wont to be read That they might accuse him So hath Mathevve also but Luke hath that they might finde some accusation agaynst him And the same Euangelist hath but he knew their thoughts 3. And he sayd vnto the man vvhych had the vvithered hande Aryse and stand in the middest The Euangelist Luke hath Aryse stand in the middest and he arose and stoode vp 4. And he sayd vnto them Is it lawfull to doe good on the Saboth dayes or to doe euill to saue lyfe or to kyl But they held their peace Is it lavvfull to doâ— good on the Sabboth The Euangelist Luke hath Iesus therefore sayd vnto them I wil aske you a question Is it lawfull to doe good on the Saboth By Mathew it should seeme that the Iewes asked the Lord if it were lawfull to heale on the Sabboth day but by our Euangelist Marke Luke also it may seeme plainely that the Lord demaunded this question of them But seeing the Lord did demaunde of the Iewes according to their minde this question did more belong vnto theÌ„ than vnto Chryste A. Notwithstanding this may be sayd that they demaunded this question of Christe by words as Mathew playnely declareth But to the matter R. Christe by this question and by his myracle interpreteth the true meaning of the lawe as coÌ„cerning the Saboth For the law saith RemeÌ„ber that thou kepe holy the Saboth day 6. daies shalt thou labour do all that thou haste to doe Exod. 20. but the seuenth day is the Saboth of the Lorde thy God in it thou shalt doe no maner of Worke. Seeinge therefore Christe declareth that it is lawefull to do good on the Saboth day and doth by and by helpe him that had the wythered hand restoring him to health it is euident that he meaneth that although the lawe doth say Thou shalt doe no maner of vvorke on the Saboth day notwithstanding because hee addeth Remember that thou keepe holy the Saboth day it is lawfull to doe those workes on the Saboth day which belong more vnto God than vnto vs forsomuch as they doe not let but that it may bee a day holy and dedicated vnto the Lord. For the law hath speciall respect to sanctification and holynes and requyreth that we doe those workes on the Sabboth which pertayne to holynesse Whereupon in Moses it is sayd See that yee keepe my Sabothes because it is a signe betweene mee and you and in your generations Exod. 31 that yee may knowe that I am the lord which sanctifie you By the which wordes the Saboth is consecrated for a signe by which the Israelites may learne that they cannot be sanctified or iustified by theyr Vertues but that they must of necessity kepe the Saboth and doe the woorkes of the Saboth the which are these namely to heare the word of God and to obserue all holye Institucions which pertayne to the worship of God But we call that sanctification or making holy by which God doth make vs holy and iust the which sanctification is of two sorts the one internall which commeth by fayth Whereupon the Apostle Paule sayth But yee are washed 1 Cor. 6. Act. 15. but yee are sanctified but yee are iustified by the name of the Lorde Iesus And the Apostle Peter sayth By fayth purefiing the heartes For as God doth sanctifie vs with his spirite by the sprinkling of the bloude of Chryste euen so we obtayne this benefite by fayth only And this sanctification ought to bee perpetuall in this lyfe Wherefore if wee speake of this sanctification all workes which are contrary to faith as are those which we call sinnes agaynst God are not only forbidden to be done on the â—aboth but on all other dayes also The other sanctification is externall and it commeth by the externall and Ecclesiasticall mynistery by the preaching of the worde of God vnder the which preaching the sacrifices also which the Iewes offered were comprehended which were nothing els than the preaching of Chryste Iesus and by the dispensation of the sacraments For by these things God doth sanctifie men geueth vnto theÌ„ faith the holy Ghost that they may bee truely sanctified before him Yf therefore wee speake of this sanctification then the law forbiddeth those workes which keepe men backe from the preaching of the worde of God from the sacrifices and the dispensation of the Sacraments But these are the chiefe as tilling of the ground exercise of our dayly occupation such like kinde of businesse Notwithstanding it was lawefull in the time of necessity to doe those works on the Saboth day which were not altogether a let a hinderance from doing those holy exercises which were appoynted to bee done on the Saboth as to heale the sicke to
followed him Very few and briefe are the Words but there seemeth nothing to be more wōderfull and harde and lesse possible for a man to doe then this worke whych Mathew did For Mathew was very rich and had greate possessions Beside thys he had such an offyce that thereby he receiued yerely gayne And yet for all this hee followed Iesus But what other thinge seemed this to bee then a playne pathway to his ignominy decay yea and to present death For he heard that Iesus was coūted amōg the Rulers of the people an Heretique a seditious person and worthy of extreame punishment But Mathew notwithstanding passed through all these narrow and daungerous straightes by faith because he beleued this Iesus to be the very true Messias 15. And it came to passe as Iesus sate at table in his house many Publicanes and sinners sate at table also vvith Iesus and his disciples For there vvere many that follovved him And it came to passe as Iesus sat at Table A. Luke addeth somewhat before this saying And Leuy made him a greate banquet in his house Many publicanes and sinners also Luke hath There was a great cōpany of Publicanes also and of other that sate at the table with them 16. And vvhen the Scrybes Phariseys savv him eate vvith the Publicanes and sinners they saide vnto his disciples Hovve is it that hee eateth and drynketh vvith Publicanes and Synners A. Luke sayth that they murmured agaynst his Disciples This truly aboue all other is worthy to bee noted that the Scribes and Pharisies that is to say those which seemed to ioyne the Relygion purenesse of lyfe wyth the knowledge of the Scriptures and for that cause were counted more excellent then the rest of the people that they I say shoulde backe byte and sclaunder the Lorde before all other should condemne al his words deedes were they neuer to so excellent purpose and good effect But this is the proper Nature of humayne righteousnes that the same being nothing but externall and deceiptfull doth not withstandinge despyse set at naught all other thinges in respect of it selfe Reade the ninth of Mathevv 17. Novve vvhen Iesus heard it hee sayd vnto them The vvhole haue no neede of the Phisition but they that are sicke I came not to call the ryghteouse but sinners to repentaunce The vvhole haue no neede of the Physition Reade the nynth Chapter of Mathevv going before I came not to call the righteouse R. By these wordes it appeareth that the Publicanes had polluted defiled their life with great sinnes notoriouse crimes which els had bene good for he calleth them sinners as the rest also whom he calleth to repentaunce 18. And the disciples of Iohn and the Pharisies did fast and came and sayd vnto him vvhy doe the Disciples of Iohn and of the Pharisies fast and thy Disciples fast not Reade the nynthe Chapter of Mathevv going before 19. And Iesus sayde vnto them Can the Chyldren of the mariage Chamber fast vvhyles the Brydegrome is vvith them as long as they haue the Brydgrome vvyth them they cannot fast And Iesus sayd vnto them B. Th Euāgelist Luke hath Can yee make the Childeren of the wedding Chāber to fast as longe as the bridgrome is with them S. Mathew hath Can yee make the Children moorne but in the same sence For fasting is as it were a certayne mourning according to this place of the Prophet Esay 58. Wherefore haue wee fasted thou seest it not we haue punished our selues and thou regardest it not Who seeth not here that these wordes we haue fasted and punished are put for one thing Hereby we may gather what was the cause why our Elders fasted for their fast was not to take meate only once a day and to eate fishe but once to put away all delightes and pleasures and to vse a certayne kynde of mourninge and a iust castigation or chastisment of the body Whereupon that the hypocriticall Phariseys might seeme so to fast they disfigured their faces and fared outwardely as though they did mourne punish them selues as appeareth by the which is writen in the sixt of Mathew Math. 6. Contrary vnto the which counterfayting was washyng and anoyntinge as we haue noted by many places of scripture in the foresayde Chapter of Mathevv Wherefore the fasting which the Lord commaunded to the Chyldren of Israell in the day of reconcilliation is called not a fasting but an affliction humbling of the mynde For thus it is written Leu. ◠23 The tenth of this same moneth shal be a day of reconsilliation shal be an holy cōuocation vnto you and yee shal humble your soules And a litle after it followeth For euery person that humbleth not him selfe that same day shall euen bee cut of from his people For fasting as it signifieth only an abstayning from meate is a parte of that fast whych was commaunded to the people of Israell to obserue for the humbling and depressing of the mynde Iudg 2◠The children of Israel being twise put to flight of the Beniamites are sayd to mourne and fast before the Lord vntil the euening and to offer sacrifice 1. King 7 Such was the fasting of the people in Maspha by which they cōfessed and bewayled their sinnes 1. King 31 After the same maner did the citizens of Iabes fast when they buried Saule and his sonnes 1. King 1 In like sorte Dauid and the men that were with him fastinge mourning vntill the euening bewayled the death of Saule and Ionathas and the people also which perished with them 3. King 21 Such a fast did Achab obserue when he shewed himself penitent for the death of Naboth The lyke consideration of fasting was that whereof Daniell Ioell and Zacharias the Prophets make mencion Hereby wee may perceyue what is ment by the worde mourning which Mathevv vseth 20. But the dayes vvyll come vvhen the Brydegrome shal be taken from them and then shal they fast in those dayes As cōcerning the exposition of this verse reade the 9. Chapter of Math. 21. Also no man sovveth a piece of new cloth in an olde garment for els the nevve piece taketh avvay the filling vp from the olde and the breach is vvorse Luke addeth more than this saying And he put forth a similitude vnto thē Reade our exposition vpon Math. for this verse and the 22. also 23. And it came to passe as he vvent through the Corne on the Sabboth day that his disciples as they vvent on their vvaye began to plucke the eares of corne Began to plucke the eares of Corne S. Luke addeth and to rub them betwene their handes and to eate them 24. And the Phariseis sayd vnto him Beholde vvhy doe they on the Sabboth day that vvhich is not lawfull S. Luke writeth that certayne of the Phariseis rebuked the disciples wyth these wordes Why doe yee that which is not lawfull to bee done on the Sabboth
preachinge of the Gospell and continueth not for a yeare onely but for euer For the Lorde sayth Hee hath sent me to preach that is to say that I should sound forth with the trumpe of the Gospell the acceptable yeare of the Lorde For if wee sifte our selues we shall finde that wee were made the Seruants and Captiues of Sathan for Sinne and that by Eatinge of the forbidden fruite wee soulde and lost the Possession of Paradize and the Inheritance of all heauenly blessinges But now Christe is come and hath made Satisfaction for our sinnes and hath redeemed vs from the power of Sathan and hath restored vs to our former Possession of Paradize and to the Inheritance of heauenly Graces all which thinges hee openly proclaymeth by the Preachinge of his Gospell C. Wee must also note that the Prophet by these Wordes seeketh to preuent a doubte which mighte trouble the myndes of the Weake when as the Lord defferringe the promised saluation so longe kept them in suspence Therefore hee placed the time of Redemption in the purpose and good pleasure of GOD as when hee saith in another place â—say 46.8 I hearde thee in an accepted time in the day of saluation I holpe thee To the which Wordes â— Cor. 6.2 Paule addeth this Beholde now the accepted time beholde the daye of Saluation Gal. 4.4 R. Therefore this place of Esay sheweth vs what is the Office of oure Lorde and Sauiour Iesus Chryst A. The knowledge whereof bryngeth great consolation to all afflicted minds sighing vnder the burden of sinne 20. And hee cloased the Booke and gaue it agayne to the Mynister sate downe and the Eyes of all them that were in the Synagoge were fastened on him A. When the Lord had read the Prophesie of the Prophet with greate attencion of the hearers before hee sayd that the same pertayned vnto him hee shut the Booke and gaue it to the Mynister at whose handes hee had receyued the same as wee sayd before And all the Eyes of them S. This is the effect of the Doctrine of Christ mightely working in the Consciences of the hearers And there is no doubt but that GOD touched their hearts that admiration might make theÌ„ more attentiue vnto Christe For it was meete that they should bee held least they shoulde by and by haue made dysturbance before hee had halfe ended his Speach they beinge otherwise more ready to contemne Christe as we shall see hereafter 21. And hee began to say vnto them This day is this Scripture fulfilled in your Eares Z. Our Sauiour Christe accordinge to his mercy proceedeth to Interpret the Prophesie of Esay and to apply the same to himselfe that hee mighte conuerte the Hearers This day is this scripture C. Christ did not vse onely these few Woordes but also proued in very deede that the time was now come in the which God woulde restore his lost Church that the Hearers might haue a manifest exposition of the Prophesie euen as Interpreters doe rightely orderly handell the Scripture when they applye the same to the present vse Fulfilled in your Eares S. As if he shoulde say Nowe yee haue heard all these thinges tolde and declared by me in Capernaum For it followeth my 23. verse of their owne Woordes Whatsoeuer wee haue heard done in Capernaum doe the same here likewise in thy owne Countrey 22. And all bare him Wytnesse and woondered at the gratious words which proceded out of his mouth and they sayd Is not this Iosephes Sonne And all bare him Wytnesse S. The explication of the Prophesie being heard admiration followed which is the sence of the Mynde and externall profession is the Testimony Admiration draue them to confession By these words the Euangelist sheweth that these men spake not dissemblingly but from their heart For God had geuen so great authority vnto his worde that they coulde not but meruaile At the gratious Wordes C. This is an Hebrew phrase by which hee calleth those gratious words in the which the Power and Grace of the Spirite maye manifestlye bee seene Therefore the Nazarits are constrayned to to acknowledge GOD speakinge in Christe Notwithstandinge they doe willingly stop stay themselues from gâ—euinge due honer vnto the heauenly doctrine of Christe Is not this Iosephs sonne C. As in the former place Luke hath truely coÌ„mended vnto vs the deuine Grace which proceeded out of the mouth of Christe so nowe hee depainteth forth liuely the ingratitude of men S. For although the Nazarites wondered at the words of Christe full of Grace notwithstanding seeking now occasion to debase Christe least they should thinke to well of him they vtter this coÌ„temptible speach Is not this Iosephes son So also they sayd in another place Is not this that Carpenter Mat. 13.52 the sonne of Marie the brother of Iames Ioses and Iudas and of Symon C. When they obiect that hee is the sonne of Ioseph they doe not so much amplifie as it became them the glory of God but doe willingly put a stumbling blocke before them selues that they might by a speciall couller reiecte whatsoeuer was spoken by the sonne of Ioseph S. Such is the wickednesse of mans nature that by our ingratitude we resist God that wee mighte not admit the lighte which is offered vnto vs. The power of the Lord was layed open before the Nazarites yet notwithstanding so much as they can they resist it This is the corruption of Fleshe and bloude which loueth outwarde Glory which may bee seene with our Eyes externall pompe when as the workes of God haue no such Pompe at the first sight set before our eyes This also no doubt hindered the Iewes from profiting in the doctrine of Christe although by constraint they acknowledged God to speake in him C. Euen so at this day wee see many who although they are coÌ„uinced to acknowledge that to bee the Woorde of God which they heare doe notwithstandinge make vaine excuses to exempt them selues from the necessity of obayinge And in that wee are not somuch mooued by the power of the Gospell as wee should bee it coÌ„meth hereof that wee are let vnto our selues S. Wherefore wee must beware of the desire and loue of externall Pompe shewe leaste the base Forme of Gods Workes doe offende vs. 23 And hee sayd vnto them Yee will vtterly say vnto me this prouerbe Phisition heale thy selfe Whatsoeuer wee haue hearde done in Capernaum doe the same here lykewise in thy owne Countrey Yee will vtterly saye vnto mee S. As if hee shoulde say I seeinge nowe that you are offended with the basnesse of my person perceiue that yee will say vnto mee this similitude c. Christe with his wordes preueÌ„teth the Thoughtes of the Nazarites othe which no doubt they would haue vttered in woordes had they not bene preuented of Christe For men beinge offended at the vilenesse of the person they cannot choose but doubt both of the Doctrine and also of the Offices of
prouyde meate and other necessaryes to leade Sheepe and Oxen to the water to drawe an Oxe or Asse out of a pit and such lyke Some workes pertayned to sanctification as to circumsise Chyldren to kill sacrifices such lyke And of both these kynde of workes Christe maketh mencion wheÌ„ he declareth the Saboth in this place saying that it is lawfull to do good on the Saboth day as to heale the sicke and to saue a mans Lyfe that is in health For this worke doth not let but that a man may heare the preaching of Gods worde and may be present at the sacrifices for these were the coÌ„mon works of the Saboth commaunded in that time of the lawe By these thinges truly it is manifest when the Lawe sayeth Thou shalt doe no maner of vvorke on the Saboth that it speaketh not simplely of all maner of workes but only of those which are an impediment and let that the Saboth cannot be sanctified that is to say that those works caÌ„not be done which specially pertayne to the worship of God as to heare the word of God to do sacrifice to the coÌ„firming testifying of fayth By these things also we may perceyue what we ought to thinke of the Sonday which the Christians obserue and keepe in the steede of the Saboth For seeing it is meete that we come together to heare the worde of God at certayne dayes appoynted and to be partakers of the mysticall breaking of the Breade and also to Ioine in prayer furthermore seeing seruaunts other labourers must rest and cease from worke it ought not to seeme newe vnto vs if the day which wee call Sonday be a day selecte and chosen for that purpose But there are same which speake against this day of rest affyrminge that Christians continewe in Iudaisme because they retayne some obseruation of dayes These men that thus â—eake are murmurers agaynste all order in the Church For we obserue these dayes and yet are voyde of all Iudaisme because in this poynt we differ far from the Ievves For we doe not vse it as a Ceremony necessarye to Religion by which we might thinke the spirituall mistery to be figured but wee receyue it as a necessary remedy to retaine and keepe order in the Church Neyther did our Elders without great consideration poynte that day which wee call Sonday in steede of the Ievves Sabaoth For seeing it is the ende and accomplishment in the resurrection of the Lorde of that true rest which the olde Sabaoth did shadowe all Christians are admonished not to cleaue vnto the shadowed Ceremony B. But whereas the Lorde doth requyre so seuerely certaine solemnities of the Ievves as we may reade in dyuers places of the Law and the Prophets when as godlynesse notwythstanding did litle coÌ„sist in the obseruation of them there are truely two causes The first was because in them the people myght learne the lawe of the Lord and increase fayth to the which things we ought to be caryed wyth all diligence Wherefore these solempnities could not be neglected without as well the great contempt of the goodnes of God as the neglectâ—ng of piety and godlynesse The 2. cause being more special why so great a religion was made of daies is this be cause it might be a figure of the rest of a minde not lyuing to it self but vnto God For it is certayne that so farre as the Saboth was appointed to be kept holy a tyme to cease from externall labor was a figure of the liâ—e in the which we do nothing so much after our owne will as we doe after the will of the Lord the which we ought to seeke onely for euer For we must meditate in this worlde of that thynge which we hope to obtayne in the world to come And we hope to enter into the rest of the Lord that as hee after hee made the Heauen the earth and all other creatures rested from all his labour euen so we should cease from all our laboures when wee should inioy the euerlasting rest To do good or to do euell A. What hee meaneth by doing good he playnely sheweth when he restoreth health to the sicke man Therefore of the contrary it is to do euell not to be carefull for a sicke person and to helpe him if thou maiste The which what is it els then to destroy and kill a man E. The wordes of Christ therefore are as much in effecte as if he should haue sayd Yee see this miserable creature to whom there is no good man but he wisheth health whom who so euer would haue neglected he sheweth him selfe not only farre from humanity but also from Religion To what ende therefore doe yee thinke that the Saboth was ordayned Eyther to doe euell as to neglect those whom yee may help Or els to doe good Furthermore wee must note by this question of the Lorde that not to doe good when thou mayest is to doe euill not to saue when thou mayest is to destroy But they held theyr peace Neyther the misery of this sicke person which they euidently sawe neither the equitye of the cause so manyfest coulde chaunge on whit the cruelty of the Phariseys wheÌ„ they had nothing to auÌ„swere they rather held their peace than to confesse that which they thought in Conscience to be true They durst not say that it was rather lawfull to doe euell then to doe good on the Sabboth day althoughe they would haue sayd so neither would they say that it was lawful to do good They held their peace therefore which challenged to them selues only authority to make aunswere of matters concerninge the lawe what ought to bee done and what ought not to be done 5. And when he had looked round about on them wyth anger mourning for the hardnesse of their hearts hee sayth to the man Stretche forth thy hand And he stretched out and hys hande was restored as whole as the other B. Who would not haue bene angry at such contemners and open despysers of the manifest power and goodnesse of God Christe truely is angery but his anger is mixt with mourning for our blyndnesse by the which agayne hee declareth his loueing kyndnesse towards vs namely that althoughe we by our obstinacy and blyndnesse doe prouoke him to anger yet notwithstaÌ„dinge hee accordinge to his goodnesse doth no lesse mourne for vs and oure blindnesse than a father lamenteth the vntowardnesse of his children Strech forth thy hand Reade the 12. Chapter of Mathew going before 6. And the Phariseys departed and strayghte vvaye gathered a Councell with the Herodians against him that they might destroy him BV. The darkenesse of this world caÌ„not abyde the cleare lyght of the Gospell but doe flee from the same yea so much as they can they seeke to destroy it This thing we may see in the Phariseys who in all haste roome out of the Synagoge and ioyne them selues to the Herodians whom except it were to conioine in this
the worde of God would not suffer him to haue so much leisure For the Lord when he preceiued their earnest desier forsooke his meate and went to teaching 21. And vvhen they that belonged vnto him heard of it they went out to lay handes on him for they sayd hee is madde C. It is meruayle that in the Kynsfolke of Christe there should remayne such wickednesse that they should affirme Christe to be mad who ought to haue bene the firste Helpers to further the kingdome of God When they see that he had gotten him some name ambition tyckelleth them to make the same knowne at Hierusalem For they desire him to goe thyther that he myght the better set forth him selfe Iohn 7. But now seeing hym to be hated of the Heads Rulers to be subiecte to many reproches and to be despised also of the greater part least all the kynred should receyue some detrement losse dyspleasure and shame they thinke it best to lay handes on him and to tye him vp at home as a man out of his Wittes and that they were thus perswaded it is euident by the wordes of the Euangelist First of all behold here how great the blindnesse of mans wit is in that it so peruersly iudgeth of the manifest glory of God The power of the holy Ghost truely did manifestly shyne in all the words and deedes of Christe BV. But grosse and carnall reason counteth thē mad men which are not out of their Witts in the folly of this World Secondly let vs learne that the lighte of sayth cōmeth not of fleshe and bloude but of the heauenly grace of God least any man shoulde boaste in any other thinge than in the regeneration of the holy Ghoste according to the saying of S. Paule ◠Cor. 5. Yf any man wyll bee counted in Chryste let hym bee a newe Creature 22. And the Scrybes vvhych came downe from Hierusalem sayde Hee hath Beelzebub by the chiefe diuell casteth hee out Diuells BV. The Phariseys being the mortall enemyes of Christe did calumniate and speake euell of all the wordes of our sauiour Christ and did seeke to prooue by all meanes that the Kyngdome of God was not yet come and that another Messias was to be looked for And when the People coniectured by the signes and myracles that the kingdome of God was come the Pharises cryed that these myracles were done by the power of the Diuell And by the chiefe Diuell A. Mathewe declareth Beelzebub to bee the chiefe of the Diuells Math 12. 23. And hee called them vnto hym and said to them in parables how can Satan driue out Satan A. As touching this verse and the residue euen vnto the ende of the Chapter reade the exposition of the 25. vers in the 12. Chapter and so forth FINIS Chapter the fourth 1. ANd hee began agayne to teach by the Sea syde and there gathered vnto hym much People so greatly that he entered into a Shyp and sate in the Sea and all the people was by the Sea side on the shore And he began agayne to teach BV. Christ taughte agayne who coulde finde nothing that coulde set forth the glory of God or pertayne more for the profite of men then that By the Sea side B. He is oftentimes sayd to teach by the Lakes side of Genesar It might that the same place was very meete and conuenient for the people Reade this whole Parable in the 13. Chapter of Math. 2. And he taught them many thyngs by Parables and sayd vnto them in his doctryne And he taught them many things B. What those many thinges were this present Chap. teacheth There were present diuers Auditors of diuers Dispositions and therefore hee preacheth the doctryne of the Gospell and of the Kingdome of God by dyuers similitudes wisely and wyth great discrescion dispensing the riches of Gods kingdome And sayd vnto them in his doctrin The Hebrevve Phrase is this And hee spake vnto them in teachinge or hee spake vnto them according to his maner of teaching For without Parable◠spake he not vnto them as it may appeare in the 34. verse following As touching the exposition of the third verse reade the 13. Chapter of Math. 4. And it fortuned as he sowed some fell by the way side and the foules of the ayre came and deuoured it vp A. The Euangelist Luke addeth saying And it was troden vnder feete 5. Some fell on stony grounde where it had not much earth and immediately it sprange vp because it had no depth of earth The Euangelist Luke hath And some fell on the Rocke For the rest of the Parable contayned in the 6. 7. and 8. verses reade the 13. Chapter of Mathewe 9. And he sayd vnto them Hee that hath eares to heare let him heare And he sayd vnto them A. The Euangelist Luke hath and as he spake these thinges hee cryed It is like that hee spake these things with a lowde voyce that he might be the more easely heard And therefore in the seuenth of Iohn it is sayd Iohn 7. In the last day that great day of the feast Iesus stoode cryed saying if any man thyrste let him come vnto me and drinke This hee did that they might be the more attentiue to the thinges that were spoken By this cry also he declared the feruency of his minde how greatly he desired to be vnderstode and to haue his worde receyued He that hath eares to heare R. As if hee should haue sayd I neede to explicate this Parable by many words because they which haue any Experience of thynges shall easely vnderstande what this Parable meaneth Namely that as the faulte is not in the seede if it doe not alwayes bring forth fruite euen so the faulte is not in the Gospell if it bring not forth his fruite in euery hearer Let him therefore heare to whom it is geuen of God to vnderstand those thinges which hee heareth Moses saith Deut. 29. And the Lorde hath not geuen vnto you an vnderstanding heart and seeing eyes and Eares that might heare vntill this day By those words truly of our Sauiour Christe we are admonished that al are not capeable of the doctrine of the Gosple but they onely whose myndes the Lord hath illuminated with the secrete power of his spirite 10. And when he was alone they that were about him with the twelue asked of him the Parable They that vvere about hym A. That is to say his Disciples with the twelue Apostles for so Mathew and Luke affirme Asked him of the Parable Luke hath Sayinge what Parable is this that is to say What meaneth this Parable 11. And he sayd vnto them vnto you it is geuen to know the mistery of the Kingdome of God but vnto thē that are wythout all thynges are done by Parables Vnto you it is geuen to knovve the Mystery A. The wicked prophane men must not bee made partakers of that which is mystical and secret The rest of this
and shall desire me to be crucified Fall not yee away therefore from me with them vnderstande these my sayinges for it shall come to passe that the Sonne of man shal be deliuered into the Handes of men Way yee rather thys and beleue that it is appoynted of my Father and that it must needes come to passe that when I am deliuered into the handes of men I shal be killed but being put to death I will ryse againe the thirde day Let your mynde be occupyed to consider of these thynges and arme your selues agaynst the base shew of the crosse For this admiration of the common sort of people is not your perfecte Glâ—ry there is another manner of Glory abyding you But the same must bee attayned vnto by Death These thinges wayed beleeued shall keepe and preserue you that ye be not herafter offended at me Our Sauiour Chryst knewe the weakenes of his Disciples and the great force of the temptation to come Math 11. and therefore he thought it good to fortifie their minds before the Daunger came for he had sayd before as appereth in the 11. of Mathew Blessed is he that is not offended at me 32 But they vnderstoode not that saying and were afrayd to aske him B. The Euangelyste Luke hath more saying But they wist not what that word mente and it was hid from them that they vnderstoode it not and they feared to aske him of that saying Mathewe addeth And they were greatly filled with Sorrow They were grieued when mention was made of death they thoughte not vppon the Glory of the Resurrection aforesayd and they were ignoraunte of the mistery of the crosse Reade the 17. Chapter of Mathew 33 And he came to Capernaum and when he was come into the house hee asked them what was it that yee disputed amoÌ„g your selues by the way BV. That wicked Vice AmbitioÌ„ doth very much hynder the worke of Pietye The Lorde therefore in thys present place doth seeke to take away the same and in steede of the same goeth about to inserte Humillity modesty Of the which wee haue spoken more in the 18. cap. of Mathew 34 But they helde their Peace for by the way they had reasoned amonge them selues who shoulde bee the chiefest C. They holde their peace for shame suspecting that the Lorde woulde reproue this ambitious minde C. They houlde theyr peace yet the Lord saw the thoughts of their harts as sayth S. Luke and at length when the Lord did aske them they could not deny that which they would haue hidden Let the ministers of Chryste note this that they do not onely abstayne from all contention of supremacy but from all thoughte also For if any of them conceiue this spirit that he wold be greater then his fellowes how soeuer he hyde it before men he hath God his witnes and Iudge Let them abstayne therefore from all wicked Desyers and let them only seeke to serue God and the Church For the Lord sayth Luke 28. He which exalteth himselfe shal be brought lowe 35 And when he was set downe hee called the twelue and sayd vnto theÌ„ if any man desire to be first the same shal be last of all and Seruaunte vnto all And vvhen hee vvas set dovvne M. Hee sitteth downe vsing hys authority Math 5. going about to declare some seriose matter Hee called the tvvelue Luke 10 No doubte hee knewe who they were that desired to be chiefe He calleth the twelue because he knew that this admonition was necessarye for them all If any man desire to be first Hee meaneth by these wordes that hee is vnworthy of all Honoure and meete to bee the moste abiecte whych would be chiefest in his kingdome They thought that after the resurrection there should be a possession of some carnall Kingdome They thought thus with themselues Chryst shal not alwayes be despysed They Dreamed of a Carnall Kingedome such a one as the Iewes at this day dream of As concerning the expositioÌ„ of the 36. 37 verses read the 18. cap. of Math. beginning at the 2. verse 38. Iohn answered him saying Maister we saw one cast out deuils in thy name he followeth not vs and wee forbad him because he followeth not vs. B. This story is also declared by the Euangelist Luke in his cap. 9. VVee savv one cast out Deuils in thy name C. Hereby it appereth that the name of christ was famous at that time insomuch that they vsed it which were not his familiar disciples or els peradueÌ„ture abused it For we can affyrme nothing for certayn It may be that he of whome meÌ„tioÌ„ is made here imbracing the doctrine of chryst toke in haÌ„d to do myracles with a good mind But because Chryst indued none wyth this power but those whom he chose to preach the Gospel it is likely that he rashly toke vpoÌ„ him this office And although it was a preposterous presuÌ„ption of him to imitate the disciples wtout any coÌ„maundement yet notwtstanding this bouldnes wanted not successe because it pleased the Lorde by this meanes also to set forthe his name But to come to the matter The disciples say that they forbad a man co do Myracles But why dyd they not first aske whether it wer lawfull for theÌ„ so to do or nay for now they being doubtful of the matter requyre their maisters iudgemeÌ„t Whereupon it followeth that they toke vpon them to forbid rashly Wherfore whatsoeuer he be that taketh in hand more theÌ„ he knoweth to be graÌ„ted vnto him by the word of God is to be coÌ„dempned of rashnes Furthermore it is to be thought the ambition was in the minds of the Disciples of Chryste because they Labour to maintayne che Pryuilege of they re dignity For how commeth it to passe that they so sodainly put an vnknowne man from doing of Myracles but onely because they would Enioy this Dignitye alone The cause which they alleage for them selues is for that he followeth not Christ as if they should say he is not thy Disciple as we are why theÌ„ shall he be made equal to vs in dignity R. Here therefore we haue another in the Disciples as concerning the kingdoÌ„e of Chryst For as they thoughte the Kingdome of Chryst to be externall Earthly so they thought the congregation of those which acknowledged Chryst to be externall and Corporall insomuch that hee whych was in that Congregation Externally him they thoughte to bee a member of the Church of Chryst but hee which was not in the same him they thoughte not meete to be counted for a meÌ„ber of the Church To thys Error also was ioyned an ambitious minde So Iosue by a preposterous zeale prayed Moses to forbid Eldad Num â—â— and Nedad prophesyinge in theyr Tentes fearing least for their sakes Moses and the maiestye of the three score and teÌ„ Elders should bee put in hazard Math. 5. So the Disciples of Iohn gieue theyr Mayster counsel to forbid Iesus
the name of Temple he vnderstandeth the holy place being but a parte of the temple C. Where was the Aulter of perfume From hence when the Priests had done their seruice they were wont to come into the Yarde of the Temple where they did blesse the people 22. And when he came out he could not speake vnto them and they perceyued that he had seene a Vision in the Temple For hee beckened vnto them and remayned speachlesse C. Zacharias being come out of the Holy place declared hym selfe by his Iesture and by signes to be dumbe It is also very likely that there were signes of feare to be seene in his Countenance Hereby they gather that God had appeared vnto him There appeared sildome or neuer any visions but the People remembred that their forefathers in olde time had seene many visions Wherefore they doe not without cause thus Iudge by manifest signes For it came not to passe by man that hee should be sodaynly dumbe without any dissease and after his longer â—ariance then hee was wonte to come out of the Temple amazed and a fearde So that God by certayne Miracles kept the people as yet in the obedience of his worde as by that coÌ„cerning the Poole Iohn 5.2 the Water whereof was styrred by the Angell But Prophets were very geason for the Lords will was to depriue the people of them that they might the more earnestly desier Christe For the People were all most desperate because they wer oppressed with cruell bondage and their religion was wonderfully corrupted as wee haue sayde The which was tolde by the Prophet sayinge Remember the Lawe of my seruaunt Moyses c. And why so he sheweth the reason Beholde I send you my seruaunt Elias c. Mala. 4 4. Hee meaneth therefore that the people shal be spoyled for a time of their Prophtes that they might with the greater desier wayte for the coÌ„ming of Christe Therefore the people coniectured not that Zacharias had seene a Vision because the same happened oftentymes but because signes appeared in him because hee taried longer in the Temple than hee was wonte 23. And it came to passe that assone as the dayes of his office were out he departed into his owne house A. Hereby it appeareth that the Priests abstayned from their Houses when they executed their Offyces as their turne came to the ende they might bee wholly addicted to the worship of God And to this ende there were Sollers or Chambers adioyned to the Temple Howbeit we doe not reade that the Lord coÌ„maunded this at any time The coÌ„maunded this at any time Leui. 10.9 The commaundement of the Lawe was that they should abstayne from wyne froÌ„ strong drinke and from carnall Copulation when their turne came to do seruice But it is likely that many Pryests did not so reuerently discharge their duty neyther kepte that commaundement whereupon it came to passe that they had their abydinge places in the Temple least they might be moued with the intising allurements of their wyues Here vpon when the Temple was builded there were certain lodgings or Priests Chambers erected which Solomon prouided for the easemeÌ„t of the Priests that they might be helps vnto the Law of God to the pure discharging of the sacred worship C. Moreouer seeinge the order of their life was to be chaunged it was profitable for them not to depart from the Temple that the very sight of the place might moue them to imbrace that purity which the Lorde had prescribed It was profitable also to haue all matter of sufferance and indulgence cut of to the ende they might haue the more leasure to do their duety The Papistes at this day by this pretence defende their cruell Law coÌ„cerning singlenesse of Lyfe For thus they reason Seeinge the Priests in olde tyme were commaunded to abstayne from their Wyues at what tyme they attended vpon the seruice of God there is good cause why perpetual continencie should be required of the Priestes now who sacrifice not by turne but euery day specially seeinge the dignity of the worship is far more excellent than vnder the Lawe But they should also shewe vnto vs why they abstayne not from Wyne stronge drynke For it is not meete to make a seperation of those commaundementes which God hath enioyned the the one halfe may be obserued and the other neglected The lying with their Wyues is not so straytely forbydden as the drynking of Wyne If so bee the Pope vnder the Pretence of the Lawe inioyneth singlenes of Lyfe vnto his Shauelinges why doth hee geeue them lyberty to drynke Wyne Eze. 44 1â— whych wyth the lyke playne woordes is forbydden to the Priestes of olde tyme. Yea according to this reason all the sacrificeing or Masse Priestes must be shut vp in some Church Chambers there to leade their lyues without the company of Women and People Thus wee euidently see that they doe wyckedly pretende the Law of God from the which they wholy swarue Notwithstanding the full solution standeth vpon the difference of the Law the Gospell The high Prieste stoode in the presence of God to offer Sacrifice for the sinnes of the people that hee might be as it were a Mediator betwene God man It became him to whom this office was commtted to haue somewhat whereby hee might be exempted from the common order of men and mighte bee knowne to bee a figure of the true Mediator To this ende belonged the holy Garmentes and the anoyntinge At this day wee haue no such thing in the publique Ministers and Pastors of the Church We speake of those Mynisters which Christe ordayneth to feede his flocke and not of those whom the Pope maketh rather Butchers then Sacrificers to offer vp Christe Wherefore let vs geue heede vnto the mynde of the holy Ghoste which pronouÌ„ceth Wedlocke to bee honorable amonge all men 24. And after those dayes his Wyfe Elizabeth conceyued and hyd her selfe fiue monethes sayinge Gods promises are certaine And after these dayes R. Behold heere the fruite and power of the worde of GOD. A wonderfull Sonne was promised to Zacharias by the worde of God the which promise although Zacharias in the beginning receiued not by Fayth yet notwithstandinge the Lord is so faithfull and Iust that hee fulfilleth that which h e hath promysed and bringeth to passe that the wyfe of Zacharias although Shee were as well by Nature as by Olde age vnmeete to conceiue conceiueth her promised Son And hyd her selfe fiue monethes C. This seemeth very absurde as though she were ashamed of Gods blessinge Some thinke that the matter being as yet doubtfull she durst not come forth abroade least she should be a iesting stocke if so bee that opinion should be frustrate which shee had conceiued But wee must rather Iudge that she was so perswaded of the promise made that shee feared not the fulfilling of the same For when shee sawe the great plague layed vpon her Husbande for
that she came not simply to make enquiry because she had the son of God no lesse in her hart through faith then in her woÌ„be neither is it likely that she came only to see how shee dyd but partely to increase and confirme her Faith and partely to set forth the grace of God in each Poynte And there is no cause why wee should thynke it absurde that shee sought the Confyrmation of her Faythe by the sighte of the myracle the whych the Angell not wythout cause reuealed vnto her For although the faythfull are coÌ„tent wyth the bare worde of GOD yet notwithstanding they Neglect nothyng of hys Woorkes whych they knowe may serue to the coÌ„fyrmation of theyr Fayth And there was great cause why MARY shoulde receiue that Confyrmation offered vnto her excepte shee woulde reiect that whych the LORD had willingly geuen vnto her FVRTHERMORE the Mutuall sighte of eche other of them might aswell moue her as Elizabeth to the greater thankefulnesse as appeareth by the texte For the Power of god was the more manifest and notable in one sight of double grace because the very comparison dyd not a little manifest the same Into a City of Iuda E. In the which Zacharias dwelte C. Luke doth not shew what this City was in the which Zacharias dwelt but onely sayth that the same pertayned to the tribe of Iuda and that the same was cituate in the Hill couÌ„trey Whereby we may gather that it was further from the city of Nazareth theÌ„ Hierusalem 40. And entered into the House of Zachary and saluted Elizabeth A. Mary entered not without gret feruency of minde into the House of thys olde Prieste and saluted her Cosine 41. And it came to passe that when Elizabeth hearde the Salutation of Mary the babe sprange in her woÌ„be and Elizabeth was filled with the holy Ghost And it came to passe R. Heere is a notable miracle at the Salutation of Mary Iohn being an infante leapeth and spryngeth in the wombe of Elyzabeth C. It is a naturall thinge for an Infant to moue in a great bellied woman at a sodayne Ioy but the purpose of Luke is to note some extraordinary matter Howbeit it is far from the purpose to trouble our selues with intricate questions whether the infante felte the preseÌ„ce of Chryst or whether this was rather a feeling of Godlynes Let this one thing suffice that the infant sprange by the secret motioÌ„ of the spyrite For Luke doth not attrybute vnto him any proper feling but doth rather gieue vs to vnderstande that this was a part of the Deuine operation in the Mother her selfe that the infant sprange in her wombe And Elizabeth was filled with the holy Ghost That is to say she was sodainly replenished with the spirite of prophesie contrary to her vsuall maner For she was not before voyd of the giftes of the Spyrite but then a much more plentifull vnwonted force appeared 42. And shee cryed with a loude Voyce and sayd Blessed arte thou amonge women and the fruit of thy Wombe is blessed Blessed art thou amonge women A. The very same thing the Angel had spoken to Mary before And the Fruite of thy Wombe is blessed C. Hee seemeth to put the mother and the son in one degree which could not be meete and conuenient But we know that there are diuers degrees of Gods blessings For as Mary was blessed so Chryst far excelled her who is the bottomles well of all Grace Christ is a Bottomles vvel of grace Therefore he is not blessed by mesure but his fulnes is Infinite and aboue measure from whence we receyue all blessing that is to say the abundance of all good thinges and Felicitye of whose fulnesse wee haue al receiued saith Saint Iohn Iohn 1 1â— For this blessynge signifieth not Fame and prayse And there is no doubte but that the Coniunction And in this place is taken for the reason of the matter as thus Blessed art thou amonge women because the Fruite of thy Wombe is blessed And althoughe this was not the chiefe Felicitie of Mary to haue christ in her Wombe but was a thynge of lesse Dignity then by the Spyrit of god to be born again into a new lyfe yet notwtstanding she is iustly called blessed whom God hath aduanced to thys Dignity that shee should bring forth a sonne to the worlde â—egeneraâ—on is â—essednes in whome shee was spyritually begotten again And we cannot at this Day call to mynde the blessing that commeth by Chryst but wee muste also remember howe greatly God hath honoured Marie in appointing her to be the mother of his onely begotten sonne A. Notwithstanding her speciall Dignity as we sayd euen now consisted in this that shee belieued in her Sonne whome shee conceiued Whereuppon a certaine Woman saying to Chryst â—oh 11.27 Blessed be the wombe that bare thee and the Pappes which gaue thee sucke Hee answered her againe and sayde Nay rather blessed are they that heare the worde of God keepe it Also Elyzabeth sayth heereafter Blessed is shee that belieued For those thinges shall bee perfourmed whych were toulde her from the LORDE 43. And whence commeth thys to me that the mother of my Lorde should come to mee And whence commeth this to me C. We must note this moderatioÌ„ that Elyzabeth waying and considering the great Graces of God in Mary doth geue vnto her due Honor doth acknowledge her to haue done more then was meete And also that the same appertayned not vnto her And yet for all that she doth not extoll her higher then it became her to the derogating of Gods Glory For such is the wickednes of the world that there are very few which haue not one of these two faultes that is to say They wil either haue to good a lyking of them selues that they alone may excel maliciously contemning the gifts of God in theyr brethren or else they excel meÌ„ so superstitiously that they make vnto them selues Idoles of them Hereuppon it is come to passe that Chryste being put as it were into the benâ—hehoale Mary hath his seate and Dygnity Contrariwise Elyzabeth in coÌ„mending her is so far from obscuring the Glory of God that shee rather referreth all things to God himselfe And although she knoweeh that Mary was exalted aboue her and others yet she enuyeth not the same and confesseth that more was done to her self then was due Notwithstanding this is commonly seene Charity iâ— rather beneficiall theÌ„ couetous that if any of our Neighbours neglecte to doe vnto vs theyr duty we can straight way espye the same but when wee forslew or for get to do that which becommeth vs towards them we are blynde But Charity teacheth the contrary There are some also who hauing receyued a benefite thinke that they owe nothinge for the same What hath he done say they Hee hath done no more then the Lord coÌ„maunded But we ought not to coÌ„sider what is other mens dutyes towards vs but
Miche 5. ◠It was meete that the same Taxe should serue this matter The which neyther CAESAR nor his Liefetenaunte knew 6. And so it was that while they were there the dayes were accōplished that she should be deliuered A. Howe longe Mary was in Bethlehem before the time of her Childebirth wee cannot gather by the Wordes of Luke onely this wee know that then the Prophesie was fulfilled concerning the place of Christes Natiuity 7. And shee brought forth her firste begotten sonne and wrapped him in swadling clothes and layed him in a Maunger bycause there was no roome for them in the Inne And shee brought forth her first begotten Sonne B. That is called the first begottē sonne before whom there came no other by the same Parentes althoughe there were neuer any other borne after him He saith not His first begotten but Her first begotten son And in that hee sayd her sonne as Epiphanius noteth he geueth vs to vnderstand that hee was borne of her after the fleshe The same which is here called her first begotten was also called the first begotten of al Creatures Colo. 1.15 Rom. ◠19 not Ioyned to any Creature but begotten before any Creature was Hee is called also the first begotten among many bretheren not in that he was borne of Mary as though there were other sonnes of her but among those which are worthy to receyue the adoption of the sonnes of God by him But he is called both the first begotten and also the sonne of Mary not bycause she had other sonnes For the like appellation is also in his first and deuine generation before his cōming in the fleshe For hee which is in deede the first begotten Sonne of his heauenly Father before all creatures is not called the first begotten because others were begotten after him of the Father for hee hath no second brother but is the only begotten Sonne so also the case standeth in his cōming into the fleshe For he is the sonne and the first begotten of Mary but the same is also the onely begotten Sonne of MARIE hauinge no seconde Brother And wrapped him in swadlinge Clothes B. It is to be coniectured that these Clothes were not torne Cloutes For Marye though she were poore was clenly and neate Bycause there was no roome for them in the Inne C. Heere wee see not onely howe great the neede of Ioseph was but also howe seuere the cōmaūdement was in that all excuse layed aside Ioseph is cōstrayned to bring his wyfe with him in a very vnfit time she being neere her trauaile And it is likely that they which came of Kingly race were handeled more sharply and contumeliously then the rest Ioseph was not so heedelesse but that he was carefull for the Chylde birthe of his Wyfe Wherefore hee woulde willingly shoonned this necessitye But bycause hee coulde not hee commeth against his will and committeth himselfe vnto God Thus wee see what a beginning of Lyfe the Sonne of GOD had B. It pleased the Lord to bee borne in extreame pouerty and neede to teache vs to contemne the Worlde and to desire heauenly thinges Hereuppon it came to passe that a more Commodiouse place coulde not bee had for his Mother being neere her traueile then the stawle of Oxen when as no doubt manye wicked Persons had the moste hansome places to enioye their Pleasures Heere a man may see what difference there is betweene the Iudgement of GOD and the Iudgement of the Worlde BV. But wee must note that hee beinge Riche was made Poore for our sakes geeuinge vs a woonderfull example of true humility The World hath heere sufficient cause to stande in admiration and to bee thankefull and matter also to followe all the Dayes thereof For the Sonne of GOD commeth downe from Heauen and with extreame Humillitye humbleth Him selfe that Hee mighte Exalte vs into Heauen and mighte teach vs Charity and modesty of Mynde C. Therefore Hee was caste into a Stable stawle and placed in a Maūger and was denyed place of Rest amonge men to the ende wee mighte haue enteraunce and Inheritaunce in Heauen and fellowship with Angells So that wee receyue him by Fayth who is sente vnto vs of GOD to bee a Kinge and a Sauiour though in a contemptible forme Concerninge the great abiection of our LORD and the Example of Humillitye which is set before vs in that hee abased him selfe PAULE handeleth verye notablelye in the Seconde Chapter of his first Epistle to the Philippians Verely to be wrapped in simple Clothes and to bee layed in a Mawnger are arguments of pouerty as was also the offering of two yoūge Pigeons in the time of purification Wherefore most truly he sayd Math. 9.20 Foxes haue hoales and the Byrdes of the Ayre Neastes but the sonne of man hath not where to rest his heade The Lord also humbled himselfe euen to the basest things least any man should blame his maiesty to bee a stay and let that hee coulde not come vnto him and beleue in him saying Hee is the most hyghe I dare not presume to come vnto him being earthly and a wretch Pouerty in Christ is an example for vs. B. And let Rich men of the Worlde hereby learne not to like the better of them selues bycause of their Riches nor the poore the worse bycause of their pouerty but let both come vnto him with sure confidence and with greate Submission and Faith Heb. 4.15 to him I say which hath felt al the miseries of man sinne onely excepted B. It is better to way these things than curiously to dispute of the maner of his birth and to obscure the truth of God with mans Inuencions Our Lord was a true perfect man hee had a very mother and therefore shee brought him forth accordinge to the cōmon order of Nature Who the more that hee tooke vpon him the infirmities of our Nature the more hee declared his loue towarde vs the which being wayed wil increase faith towardes him and loue towardes our neyghbors with all maner of modesty 8. There were in the same Countrey Sheepheards abyding in the field and watching their flock by night There vvere in the same Countrey Sheepheards C. It had bene superfluouse for Christ to be borne in Bethlehem except the same had ben knowen to the Worlde Notwithstandinge the maner which Luke describeth seemeth in the Iudgement of men vnfit First Christ is reuealed but to a few Witnesses that in the darke night Secondly when as God had at hande many Witnesses endued with honour and exellency settinge them aside hee chose onely Pastors or Sheepheards a contemned sorte of men and of no Estimation Here of necessity all reason and prudence must be foolishe and we must needes confesse that the Foolishnesse of God 1. Cor. i. i5 doth exceede all the Wysedome in the Worlde And this was a parte of his humility by which no part of his glory was deminished but lay hid onely for a time Furthermore
the Father The Prophetes in diuers places make mention of this office And Chryst himself sayth Esa 61.1 I must preach the Gospel of the kingdom of God to other cities also because I am sent thereto Luke 4.43 44 But they supposing him to haue bene in the Company came a daies Ioureey and sought him among their Kinsfolke and Acquaintance 45 And vvhen they found him not they tourned backe agayn to Hyerusalem sought hym C. It is euident by many places of scripture that they were wont to come on heapes which came on the feast daies to the temple to Worship Wherfore it is no marueile if to be Ioseph and Mary were the lesse carefull ouer the Chylde but afterwardes they shew themselues not to be secure or negligeÌ„t And vvhen they found him not A. Not without great griese of the mynd and much pain of the body Mary and Ioseph wheÌ„ they had ended on dais trauaile returned to Ierusalem to seeke the Lad. 46 And it came to passe that after three daies they found him in the temple sittynge in the middest of the Doctors hearing them and posing them They found him in the Temple R. Christ is found in the Temple where the doctrine of the law and the word of God was wont to be taught Sittinge in the middest of the Doctors C. It was meete that the beames of deuine Lyght should shine openly in the Chyld so sone as proude men gaue him leaue to sit Howbeit it is more probable that he rather sate in an ordinary Put then in the appointed seat of the doctors Notwithstanding proud disdain-men would not haue vouchsafed to haue geuen him the hearing in a publique assembly vnlesse they had ben constrayned thereunto by Deuine power This therfore was as it wer an enteraÌ„ce into the calling the due and conuenient time whereof was not yet come BV. And there is no doubt but that he confered with the Scribes about the Word of God and reuealed vnto them in part his office and his preaching to come the which is easely coniectured by his repreheÌ„sion of hys parents following VVot ye not that I must go about my Fathers busines He enquired of them how the Scriptures should bee interpreted and there by reproued their errors yet notwithstanding according to hys Age. Euen as we may se in Mat. when the scribes disputed about the 6. coÌ„maundement made this the onely interpretation of the same That we must not coÌ„mit murder with the hand he came forth with a more ful seÌ„tence affirming that al backbitings slauÌ„ders reproches curssings hatreds such like were against this coÌ„maundemeÌ„t after thys maner he being a chyld gaue theÌ„ to vnderstand that they muste seeke out more waighty perfect things in the law of GOD. He also himself was demaunded of these things insomuch that this new vnwoÌ„ted maner caused the Scribes to wonder howe it should come to passe that a lad shoulde so exactely consider of so great and Waightye matters For hee thoughte it not meete that the vices of the Teachers and errors of the interpreters should be couered cloked Also hereby it is likely that he confered with the Doctors concerning the Messias froÌ„ wheÌ„ce he should come what his office should be NotwithstaÌ„ding he did al things with gret moderation Hearing them pâ—sing theÌ„ B. The singuler modesty of Chryst is commended vnto vs for he doth nothing rashly or arrogantly he vrgeth not his own he refuseth not to heare other mens opinions he boasteth not that he knoweth not all things but is content to demaund of others It requireth no smal skil to demaund yea euen as much as to make an aunswer insomuch the many greate men haue stoode in doubt what question to moue 47. And all that hearde him were astonyed at his vnderstanding and answers Beholde the Power and efficacy of the Doctryne of Chryst For astonyshment is the effect of the mighty and effectuall woord whych the mighty and effectual woord prouoketh in the hearers thereof Concerning this Astonishment Reade our Annotations vppon the seuenth of Mathewe the eightene verse At his vnderstanding and answers That is to say at his effectuall knowledge of the word C So that we must note these 2. thynges Namely that all men marueyled and wondered to see the Chyld so aptely and wittely to make his demaunds and also how that Chryst in hearyng demaunding shewed hymself to be rather a Disciple then a maister For because he was not called as yet of the father to shew himselfe openly to bee a teacher of the Church he did only modestly question with the Teachers Howbeit there is no doubte but that hee reprehended after a sorte theyr disordered maner of teaching by thys his Schollerlike behauiour 48 And when they sawe him they were amazed and his Mother sayde vnto him Sonne why hast thou thus delte with vs. Behould thy Father I haue sought thee sorrowing And when they saw him they marueiled A. This is spoken of the Parentes of Chryst As if Luke shoulde should say Not onely the hearers to to whom the Chyld was vnknown wer astonied at his vnderstaÌ„ding speach but Mary and Ioseph also considered not without Admiration the wonderful Vnderstanding of the Chyld And his Mother sayd vnto hym C. They are deceyued which thynke that the holy Virgin spake thus to bragge of her authority nay it may bee that shee dyd thus Expostulate with her Sonne in Secrete after that hee was come forth of the Assembly But howsoeuer the matter was shee was not led thereunto by ambition but she vttered this Complaynte vnto hym vpon her three dayes sorrow Son why hast thou thus delt with vs C. Wheras she complayneth as though she had bene vniustely hurt thereby it appeareth how ready we are by Nature to defende our righte setting aside al regarde of God The holy Vyrgin had rather haue dyed an hundreth Times then of set purpose to haue preferred her selfe before God but being ouercome wyth motherly griefe shee falleth into the same ere she is ware And verely we are taughte by this Example how diligently wee oughte to beware of all the affections of the Flesh and how cyrcumspecte we ought to be least whyle we seeking to griedely after our right doe defraude God of his honor 49. And hee sayd vnto them how is it that yee soughte wee Wiste ye not that I must go aboute my Fathers busines C. Chryst doth iustly repreheÌ„de his Mother How be it hee doth it sparingly and modestly Wyst ye not S. To wyt after so many Sermons made concerninge my Office by the Aungels by Symeon by Anna the Prophetisse Also after seuerall Confyrmations of the Holie Ghost C. The same of thys repreheÌ„sion is that the duty which he oweth vnto God the Father before al humane Dutyes And that therefore Earthly Parentes do amisse who are grieued that they are neglected rather than GOD. Chryst heere reiecteth the ouerthwart accusation of his
the temptation B. To wit not onely that which concerneth the fortye Dayes faste but also that with the which he was tempted after the fortie Dayes For a season B. If thou thus leaue vnto the word of God Sathan cannot preuayle against thee but will departe at length For so long as wee bee in the Worlde where Sathan is Prynce wee are Subiecte vnto hys Temptations But in the meane time the GOD of Consolation will not ceasse to minister Comforte vnto vs and when he hath put away the deuils from vs he wyll vs Aungels to beare vs vp as Mathew wryteth of Chryst in the ende of thys Temptation But note that the Diuell made not an ende of tempting Christe vntill he was voyde of all power and spoyled of all his Armour and strength euen as a wilfull warriour ceasseth not to prouoke his enemy vntill hee be layed on the grounde Therefore after the ensample of Christe wee must prepare our selues to beare diuers Temptations It is not sufficient that wee haue geuen him the repulse except we ouercome And wee see that Sathan cannot doe so much as hee would seeinge our Euangelist saith And when all temptacion was ended Will neuer wanteth in Sathan but the Lord hath him bounde that hee cannot exercise his subtilties as hee desiereth Furthermore wee haue a promise Hee will not suffer you to bee tempted aboue that which you are able to beare 1. Cor. 10. â—â— Sathan wente not away that Christe might leade the rest of his life without trouble If therefore it shall befall vs so to be tempted let vs not thinke that an ende is made by and by but let vs prepare our selues for new conflicts Reade the 4. of Math. the 11. verse 14. And Iesus returned by the power of the spirit into Galile and there went a fame of him throughoute all the Region rounde about S. When Luke saith the Christe returned by the power of the spirit into Galile hee respected that which went before for his purpose is to shewe that Christe in these Conflictes escaped the Conquerer not by humaine power but by the power of the holy Ghoste Not that Christe as he was GOD needed the Grace of the spirit or must be holpen of another but when he was tempted as hee was man it was necessary that his humaine Nature should be strengthned by the Grace of the holy Ghoste that hee might haue the Victory The which in deede is spoken to the consolation of the Godly For as Christ had the maistery being holpen by the Grace of the spirite euen so we shall haue the victory by the power of the same spirite And wee must note that wee shoulde not haue Reaped so great frute nor so much consolation if hee had onely repeated the victory and not the reason and manner of the Victory which is also set before vs. The which Paule sufficiently declareth sayinge But if the spirite of him that raysed vp Iesus from the deade Rom. 8.11 dwell in you euen hee that raysed vp Christ from the deade shal also quicken your mortall bodies because that his spirite dwelleth in you If hee had sayd that Christe had raised vp him selfe hee had sayd true but then the faithfull had not receiued so great consolation Moreouer this maner of speach is to bee noted howe that Iesus by the power of the Spirite came into Galile least wee should immagine any terrestriall or Humaine thinge to bee in Christe but that we might alway set before vs the Celestiall and deuine nature in him Last of all we must note that Iesus went now from the Desert into Galile to begin the Ministery of the Gospell beinge mooued with the same spirite with the which he was led into the Wildernesse to be tempted of the Diuell the which is set before vs to admonishe vs to enterprise nothinge without Gods callinge and the authority of the holy Ghoste but to submit our selues wholly vnto his will and direction 15. And hee taughte in their Synagoges and was commended of all men BV. The Euangelist sayth the Christe taughte in their Synagoges but hee sheweth not how often neither can it bee declared Notwithstandinge it may bee coniectured that hee taught very often in them by which his fame increased And was commended of all C. The Euangelist addeth this that wee might knowe that the deuine Power did shine in Christe euen in the beginninge of his ministery the which caused men as yet not infected with a maliciouse desire to gaine say him to woÌ„der and marueile 16. And he came to Nazareth where hee was nursed and as his custome was hee went into the Synagoge on the Sabboth day and stoode vp for to reade And hee came to Nazareth S. It is very likely that Christe did not alwayes abyde still in one place for hee woulde haue the worlde to know him by litle and litle At the length he coÌ„meth to Nazareth where he was both conceiued and nourred C. In this one thinge the Euangelists inciste to shewe by what documentes Christ was knowne of that which thing LVKE in this place setteth downe a worthy example as that hee expoundinge the place of Esay and applying the fame to the present vse caused all men to haue him in admiration And as his custome was he entered C. Hereby wee gather that Christ did speake vnto the People not onely in hiewayes and streates but also obserued the vsuall order of the Church so farre forth as it was lawfull for him Here with also wee see that although the Iewes had degenerated yet notwithstandinge thinges being out of order and the state of the Church being miserably corrupted this good order was left in that they read the Scriptures before the People that thereof they might take occasion to teache and to exhorte S. Euen as it is written Moses of olde tyme hath in euery city them that preache him in the Synagoges Act. 25.21 when hee is read euery sabboth day C. Whereby also appeareth what was the true and lawfull vse of the Sabboth For GOD did therefore commaunde the People to keepe holy day as thoughe hee were simply delighted with their ease and rest But rather that hee might exercise them in the meditacion of his Workes And bycause in consideringe the workes of GOD mens mindes are blinde it is necessary that they bee directed by the rule of the Scripture And although Paule reckoneth the Sabbaoth amonge the shadowes of the Lawe Col. 2.17 yet notwythstandinge in this parte wee must kepe holy day with the Iewes that the People may come together to heare the word of GOD to make Common prayer and to bee exercised in such Workes of godlinesse For the which vse and purpose the Lords day which we call the Sonday accordinge to the manâ—er of the Gentiles followed the the Iewishe Sabboth which wee call Saturnes day Now if wee compare time with time it shall easly appeare that the corruptions of the Popish gouernment at this are
famous Pharises whose fauour hee mighte haue gotten wiâ—h one worde they being as yet his friendes but hee lodgeth in the poore Cottage of a Fysher man in that which a sicke olde Woman lay on Bed Christe did this to this ende and purpose not to teache vs that rych men Noble men are quighte reiected from God For God respecteth no mans parson but hee coÌ„meth to this poore Cottage to shewe that Pouerty and sicknesse is not so much neglected and coÌ„temned with God as it is with men For in this Worlde there is nothinge more abiect than poore men nothinge lesse regarded than such as are sicke But Christe commeth to these and sheweth that of all others hee hath moste care for them Wherefore let not them which are oppressed with Pouerty afflicted with sicknesse fainte and bee discouraged neyther let them thinke that they for their Pouerty and sicknesse are reiected of God but let them be sure that the more they are pressed downe with afflictions the more they are beloued and regarded of God And they made incercess A. The piety of this Family which was in the house of Simon Peter is set before vs to be immitated For they nourish the mother in Lawe which was troublesome both for her yeres and also for her Sycknesse beside this they pray vnto Christe for her health Most contrary therefore vnto these are some at this day who much dysdayne olde Women and when they are sicke will sooner desire that the Diuell would fetch them than that they might be restored vnto health Than the which mynde what can bee more beastly and cruell For olde age is honourable amonge the wylde and barbarouse people and dare these cursse the same in a very olde Woman Amonge the gyftes of GOD olde age is not the leaste What madnesse than is that to cursse an olde Body for the Gyfte of God But commonly it commeth to passe by the Iust Iudgement of GOD that those Varlets which despise this gyfte of God neuer are Partakers thereof themselues A. This story is touched in the eight Chapter of Mathew verse 14. and in the first of Marke verse 29. 42. As soone as it was day hee departed and wente into a Deserte place and the People sought him and came to him and kept hym that hee shoulde not departe from them R. Marke sayth that hee prayed in this place The prayer of Chryste was not without effect For seeing he hath made God so fauourable towards vs that hee acknowledgeth vs to bee his sonnes through Christe hee hath also obtained for vs the spirite of adoption whereby wee cry Abba Father Reade more concerning this in the 23. verse of the fouretene Chap. of Math. And the People sought him A. Marke hath Mark 1.37 All men seeke the to the which hee answered Let vs goe into the next villages that I may preache there also for therefore am I come But our EuaÌ„gelist hath as foloweth 43. And hee sayd vnto them I must preache the Kyngdome of God to other Cittyes also for therefore am I sent C. By these wordes Christe declareth howe dilligent hee was to preache the Gospell and to discharge his office R. As if hee should say I am not sent to dwell in Capernaum onely but to preache the Gospell in euery parte of Iury. Wherefore I must not haue regarde where I may liue more securely and honourably but where I may followe my callinge C. But if any man demaund whether it is better yea or no for the ministers of the Gospell to be wanderers abrode sparingly to deliuer Gods doctryne in diuers places or to abyde in teachinge those Hearers which they haue once gotten Wee answere that the action of Christe of that which mencion is made here was grounded vpon exellent reason bycause it was agreeing with the coÌ„maundement calling of his father For Christe had but a short time to go throughout all Iudea to stir vp mens myndes as if it had bene with the sounde of a Trumpet to heare the Gospell 44. And hee preached in the Synagoges of Galile A. Marke addeth And hee cast oute Diuells For the Lord wrought diuers myracles to confirme his doctrine R. And by the way we haue a worthy example of obedience For Christ might haue liued with great honor in Capernaum but he rather chose to obay his Fathers callinge then to followe his carnall commodities First of all for this cause that by his obedience hee might make God fauorable vnto vs and might satifie for our sinnes secondly that by his example hee might learne vs obedience that which we owe also vnto our deuine calling For if by Faith in Christe we follow Gods callinge verely euen as God hath exalted Christe being obedient to him euen to the death of the Crosse so also hee will exalt vs into perpetuall Felicity ⧠THE V. CHAP. IT came to passe that wheÌ„ the people preassed vpoÌ„ him to heare the worde of GOD he stoode by the Lake of Genazareth Bu. Luke by this History declareth vnto vs how Peter the rest were called to the company of Christ to the end they might bee instructed by him prepared for the office of the Apostelship And the myracle of the Fishes doth notably agree with the Apostelshippe and with the Ministery of the Gospell For by the great multitude of Fishes which were caught Christe noteth vnto vs the great efficacy of the Gospell the which should bring great plenty of sinners out of the kingdome of the Diuell into the kingdome of God And Christe him selfe doth so interprete it when he saith that Peter Iames Andrew Ihon shal be fishers of men Preased vpon him A. Hereby we se with what feruency the hearers came to heare the word of God beleuing that the same was the word of God which chryst preached To herae the word of God If we will beleeue in Chryst RoÌ„ 10.14 we must heare the word For how shal they beleeue in him of whome they haue not heard A. And although GOD can geue knowledge vnto men otherwyse then by the Instrument of preaching yet notwtstanding this is his ordinary meane of dispersing that they whych will attaine Saluation by Faythe in Chryst must geue eare vnto gods word By the lake of Genazareth Mathe. and Marke according to their vsuall phrase of speach cal it the sea of Galile 2. And saw two shpipes stande by the Lakes side but the FishermeÌ„ wer gone out of them and were washing theyr Nets And saw two ships A. The other two Euangelists Mathew and Mark omit this And were washing theyr Nets As if Luke should say They were out of all hope to take any fishes seeing neither occasion to take fish nor yet any profit at all of theyr Laboure A. But God is wont to declare hys power in matters past mans hope 3. And he entered into one of the shyppes which pertayned to Simon and prayed him that he would thrust out a little from the
conuersion he did not refuse to goe nor yet to be partaker of of their Feastes Therefore so we ought to shun euil men and Sinners that we seeme not to consent vnto theyr sinnes but rather seuerely to reproue them But if so be we may ioyne with them in any matter to edification we ought not to neglecte that occasion to winne them But it belongeth to those which haue no care for the Glory of Chryst for Profite and pleasures sake to winck at the wicked and to be theyr Table Companions Notwithstanding wee oughte not to denye the necessary thinges of this Life euen to the VVicked and reprobate because wee muste feede the Enemy Thus Chryste behaued himselfe and thus also all they which are endued wyth his spirite behaue themselues It is manifeste that the Lord did thus by the present history For it may be that this Symon and other Pharises also which were at the Feast swelled and were pufte vp wyth truste of theyr owne Righteousnesse This therefore hee purposed to cure both by his owne Woordes and also by the Example of the sinfull woman and for this cause he dyd not refuse to to come vnto theyr Feasts neither seeking of them Temporall thinges nor yet wynking al theyr sinnes 37. And behold a Woman in that city which was a sinner as soone as she knew that Iesus sate at meate in the Pharisies House she broughte an Alabastar Bexe of Oyntement Which was a sinner C. The purpose of the EuaÌ„gelist Luke in these Wordes is to noate what the condition of the Woman is and what the common Opynion of all men was concerning her For although her sodain conuersion had made her another in the sight of God theÌ„ she was before Yet notwithstanding as yet the shame of her former life was not as yet forgotten amonge men Therefore in the common iudgement of men she was a sinner that is to say a person of wycked and dishonest life B. Furthermore that this sinfull Woman was not that Mary the Syster of Lazarus of whom Iohn maketh mention Iohn 12. how that she anoynted the lord nor yet that Mary of Galile of whome Luke maketh mention in the Cap. followinge they may easely perceiue which are but meanely exercised in the Scriptures and are not contentions And when the Euangelyst calleth this Mary a sinner hee meaneth not that shee was a Sinner as all men Generally are sayd to bee Sinners but hee meaneth that shee was a Woman of most wicked and Iewse Life Concerning sinners we haue spokeÌ„ in the nynth Chapter of Mathew the 10. verse A. Also concerning the Alabaster boxe of oyntment Read the 26. cap. of Mat. the 7. Verse 38. And stoode at his feete behynde him weping and began to vvashe his Feete with teares did wipe them with the hayres of her head and kissed his Feete and anointed them with the oyntment C. Here we haue set forth vnto vs as in a Glasse the humanity gentlenes of Chryst who retaineth the same mind also at this day in calling al men vnto him Therefore no feeling of sin ought to terrefie vs from comming to him so that we come with the like mynde that this Woman did and be sure of oure selues that we wil not take the repulse Furthermore in this woman wee may see the force of true repentaunce who fearing no man followed Iesus euen to the â—able and wept so plentyfully that she watered his feete wyth her Teares She had felte the stynge of Death shee had felte the grace of God in Chryste this made her to set shame and feare aside so that she myghte disclose vnto him the whole grief of her mynd at whose hands she hoped to haue Consolation And althoughe there was shame in her in that she stoode at his feete and durst not come neare yet notwithstanding the same was such that it did nâ—t let her from commyng vnto Chryst For there is some shame ioyned with fayth In the which thing we doe see that we obserue no meane For eyther we are paste shame or else so fearefull that we thinke we haue no accesse vnto him Therefore let thys Woman be an example vnto vs. The prophet in like maner saith Vpon the Multitude of thy mercy I will enter into thy holy Temple Psal 58. Otherwise the Temple is shut vp against vs. After that agayn he saith I wil Worship in thy feare Let vs enter into the Temple of the Lord with Dauid but let our enâ—erance be vppon trust of his mercy and goodnes and let vs worship with Feare not with presumptuous bouldnes For Faith ought not to make vs presumptuous or past shame This Woman is modest yet notwithstanding she commeth ioyning to her modesty Fayth and to her Faith modestie Weping This is a signe of true repentance for weping proceedeth from sorrow B. In that shee stoode weping at the feete of Iesu we may coniecture the Chryste with the rest did sit aloft vpon a bedde prepared in maner of a Table according to the maner of that people in old time so that she standing might touch his feete C. This sorrow proceedynge from the knowledge of sin is a wholesome and continual companion of Repentance whether it goe be ore or follow A. Of the which the Apostle Paule writeth in his epistle to the Corinth And anoynted them with the oyntement B. This may seeme to some to be cost bestowed in vaine â— Co. 7 10 because it was a precious oyntment as may appeare in that it was put into an Alabastar boxe But let no man say that it was superfluous coste for shee dyd well because Chryste was presente who ought to be worshipped not with one kynd of Worship onely Howbeit we ought not follow this VVoman in worshippyng God with oyntment In that she brought Oyntment being moued with the reuerence of Chryste it was a signe of true loue because shee would spend for the honor of the Lorde that thinge which was pretious Shee came therefore vnto Chryste with sure trust to whome Grace onely gaue her the way she came not impudently but brought with her true repentaunce with true Loue which shee declared by the effusion of the Oyntement 39. When the Pharisie which had bidden him saw it he spake wyth in himselfe saying If this maÌ„ wer a Prophet he would surely knowe who and what maner of VVoman this is that touched him for shee is a Sinne. The Pharisey thinketh in himselfe that Christ is no Prophet and that it is not the Office of a Prophet to receiue all without Respect and that Christ was polluted by the womans presence and dishonered SimoÌ„ is deceiued because he iudgeth of Chryst after his own fantasie the which belongeth to proude men easely reiecting that which they thinke vnmete for theyr person Hee is deceiued also in iudging the woman according to her former life for meÌ„ must rather be iudged according to theyr present state for God can alter and change men euery
spake here concerning the Office of the messias as the same was described by the Prophetes leaste the death of the Crosse might be an offeÌ„ce vnto them And in the way as they wente the space of three or fower howers was inough to declare the matter at large Therefore he did not bryefly shew the Chryste ought to suffer but plentifully declared that he was therefore sent that by the sacrifice of his Death hee myght make satisfactions for the sinns of the World that he might be the peace offering to take away the cursse Therefore Luke hath put don thys sentence interrogatiuely for the greater vehemency Whereby we gather that the necessity of his death was shewed by reasons The summe is that the dysciples were troubled amisse wyth the death of Chryst without the whych he could not doe the office of Chryste and open the gates of the kingdom of heauen because the pryncipall part of the redemption was the sacrifice of his body The which ought dilligently to be noted For seeing Chryst wanteth hys honor except he bee taken for the offering and Sacrifice for sins the abasing of himselfe is the onely enterance into his Glory Phi. 2.7 by which he became a redemer 27. And he began at Moyses and all the Prophets and interpreted vnto them in all Scriptures vvhych were written of him C. Hee putteth them in minde of that which was spoken of him in the Prophets It is an easy matter to boast of the word of the lord but we must shew what is contained in the lawe and the Prophets The which Chryst doth For he doth not onely name the Prophets but doth also shew what is contayned in them Also this place techeth how Chryst is reuealed vnto vs by the Gospell Namely when the knowledge of his is set forth in the Law and the Prophets For there was neuer at any time a more excellent teacher of the gospell then the Lorde himselfe who fetcheth as wee see the profe of his doctrine from the Lawe and the Prophets Wherefore to the end that Christ may shine vnto vs at this day throughe the Gospell we must needes haue Moises and the Prophets before vs as foreruÌ„ners Of the which thing the Readers are therefore to be put in mynde least they geue eare vnto phanaticall Spyrites who suppressing the Lawe and the Gospell do wickedly cut and mangle the Gospell As though GOD would haue al that which hee hath testefied concerning his sonne to be voide seruing for no vse But how those things which are red in Moises and in the prophets concerning Chryst are to be aâ—plyed vnto him we cannot presently declare It shall bee sufficiente briefely to know that Chryst is not in vayn called the end of the Law RoÌ„ 1. For how obscurely and darkely soeuer Moyses rather shadoweth Chryste then expresseth hym this is without all controuersie that except there be one excelling the rest in the â—locke of Abraham vnder whom the whole people may growe together in one body the couenaunt which GOD made with the Holy Fathers shall bee voyde and of none effect Furthermore seeing God commaunded a Tabernacle and Ceremonies to be ordained according to the heauenly paterne it followeth that the Sacrifices and all the rites of the Temple shall bee but a a vaine and friuolous scorne excepte their truth rest vpon another And this Argumente the Apostle persecuteth at large in his Epystle to the Hebrewes Hel For there he teacheth that the visible ceremonies of the Law are shadowes of spyritual things and that we must seeke Chryste in the whole legall Priesthoode in the sacrifices and in the forme of the sanctuarie Therefore Chryst shall bee rightly drawen from the Law if so be we way and consider that the Couenant whych God made with the fathers was held vp by the mediator that the sanctuary by which God declared the presence of his grace was consecrated with bloud that the lawe it selfe with the promises thereof was ratified and establyshed with the sprynkeling of Bloude that there was one priest chosen froÌ„ among the rest of the people to presente hymself before GOD in the name of men not as a mortall man but vnder a holy forme that men had no hope geeuen there vnto them of theyr reconcilliatioÌ„ with God but by the offeringe vp of Sacrifice Moreouer there is a very notable prophesie concerning the perpetuitie of the Kingdome in the Tribe of Iuda But the Prophets them selues haue more plainly set forth the mediator who notwithstanding had theyr first knowlege of him from Moises because theyr office consisted onely in this to renewe the memory of the Couenaunte more plainely to shew the Spyrituall worship of God to builde the trust of Saluation vppon the mediator and also more euydently to shew the manner of reconcilliation But because it pleased God to deferre the full ReuelatioÌ„ vntill the comming of his Son this was no superfluous Interpretation And it were to be wished that this speach and Interpretation of Chryst were extant then should we not take so gret paynes in the Interpretation of the Scriptures because those thinges contayned in them concerning Christ are very obscure But let vs know that the Lorde would haue so much extante as was needefull for he would haue our dilligence sharpened Howbeit the Apostles haue sufficiently declared how the Prophesies oughte to bee vnderstoode they doe not explicate all Places but doe geeue vnto vs the key leaste wee shoulde complayne that they are lockt and hidden from vs. 28. And they drue nigh vnto the town whych they went vnto And hee made as thoughe hee woulde haue gone further A. There is no doubte but that these two Disciples all the way as they weÌ„t heard these woordes of Chryste wyth great desyre as afterwarde they themselues confesse C. Other Interpreters immagyne an other Place beside EMAVS saying that this towne of the which mention is made heere was more nere vnto the City Hierusalem then vnto Emaus because it is sayde in the thyrtye three Verse that the disciples roase vp the same Hower and returned agayne to Hierusalem but why they should so fayne there is no reason For the iourney was not so longe that they neded to take vp theyr Lodginge in the nearest place Wee know that a man may goe seuen myles in fower Howers thoughe he goe but a softe pace VVherefore there is no doubte but that our Sauyour Chryst went to Emaus And hee made as though he would C. Heere some demaunde whether CHRISTE doe excuse dyssemblynge by his owne Example Question or whether there bee any Dissimulation in hym whych is the Externall truth of GOD. Aunsvver To whome wee aunswere that the Sonne of GOD was not so tyed that hee shoulde reueale all his Counsayles Notwythstandyng because dissemblyng is a certayne kynde of Lyinge the Knot is not yet dissolued specially seeynge many draw this Example into a liberty of lyinge Wee aunswere that CHRIST dyd fayne thys which is heere