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
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
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
discredit the promises In word all men will confesse that God is omnipotent Notwithstanding if hee promise any thinge vnto vs which is aboue our capascitie we doubte and distrust Whereof commeth this but because wee attribute no more power vnto him then our sence and reasō can comprehende Therefore Paule commending the faith of Abraham sayth that he gaue glory vnto God Rom 4.20 because he was full certified that what he had promised he was able to performe And in another place speaking of the hope of eternal life he calleth to mind the power of God saying For I know whome I haue beleued and am perswaded that he is able to keepe that which I haue committed to him agaynst that day 2. Ti. 1.12 This seemeth to be a small portiō of fayth because no man though hee be neuer so wycked wil openly derogate from God the Title of omnipotencie Gods power 〈◊〉 cōprehēded by faith but he which hath rightly and throughly the power of God fixed in his heart shal easely ouercome all other impedimentes of Fayth Notwtstanding we muste note that the effectuall power of God is apprehended by true faith For god is mighty and will be so acknowledged that euen in his word hee may declare himselfe to be true And Mary sayde Behold the Handmaiden of the Lord bee it vnto mee according vnto thy woord And the Angell departed from her And Mary sayd C. Wee see that the virgin disputeth no further and cutteth of also all occasion of Disputation which mighte come into her mynde yeelding her selfe wholy to the wyll and Pleasure of the LORD and framyng her mynde to the Obedience of the Aungell And this is the true Probation of Fayth when wee restrayne our Myndes and kepe them as it were in Subiection The tokēs of faith of Infidelity that they presume not to Obiecte this or that agaynst GOD. Euen as on the contrary part the Vnbridled lycence of Disputing is the mother of Infidellity Let therefore the wyll of god bee vnto vs in steede of all reasō And there is no small waighte in these Woordes Behould the handmayd of the LORDE For shee offereth and gyeueth her selfe wholy vnto GOD that he may vse his owne wil and pleasure For the vnbeleuing doe wythdrawe them selues from his Hande and doe hynder his Woorke so much as in them lyeth Faith bringeth forth obedience But Faith maketh vs preste and ready to obay the Will of GOD. Wherefore if so bee the holy Virgin were therfore the Handmayden of GOD because shee obedyently submitted her self vnto his Will there is no greater contumacie and Contempt then by fleeing to deny him that which obediēce deserueth and requireth To be bryefe as Fayth onely maketh vs the obedient seruants of God and submitteth vs to his Power Euē so Infidellity maketh men rebellious and obstinate Starteawayes A. Therefore Mary calleth herselfe the handmayden of the Lord. At thys Day the Papists call her the queene of heauen and the lady of the worlde By which Names they doe vnto her great iniury seeing shee submitteth her selfe wholy vnto the gouernment of God and vsurpeth not vnto herself the gouernmēt of creatures Be vnto me according vnto thy worde C. This part may be expounded two waies either that the virgin came now to make her petition prayer or else that stil with one speach she goeth forward in submitting her self vnto god But this may simpely bee interpreted that she being now perswaded of the power of God willingly following whether she was called doth therewtall subscribe vnto his promise and so doth not only looke for the effecte but also earnestly desireth the same E. Shee speaketh seriouslye and in good earnest not ciuilly or for a fashion The vnbeleuing doe not refuse to obey God but they make such delaies that they turn away themselues quite and cleane from him A. But Godly mindes do by and by geue themselues wholy vnto God and obey him And the Angel departed from her BV. This is not added withoute cause but to this end that by the very departure we might know the matter to he perfected and fully finished for the which he came He had not gon away before hee had ended his Ambassage seeing he was the faithful seruant of God 39. And Mary arose in those Dayes and wente into the hil countrey with hast into a City of Iuda And Mary arose B. Seing this prouerbe is true in all thinges Lyke will to like that GOD doth alwayes bringe like vnto lyke in Gods matters this is by so much the truer by how much the same are the more Syncere and soūd For they are capable of onely sincere sound and iust Friendship Euen so the blessed Virgin the chosen Vessel of GOD whych is blessed amonge Women when shee hearde that Elizabeth was blessed though she were a Virgin and wythout all doubte not accustomed to Trauayle went out of Nazareth into Iuda to exhillerate make Ioyfull her Cosine for the blessing pronoūced vnto her and for those things which had happened vnto her So that hee ioyneth them together not onely in Body but also in mind whome the Spyrite of CHRIST truly possesseth Hereuppon the Apostle Paule had so Earnest a desire oftentymes to see his Brethren Hereuppon also hee so often tymes saluteth them VVhereuppon we haue greate cause to feare at this Day that many are very smally Possessed wyth the Spyrite of CHRIST as yet whych recken them selues amōg the Chyefe mayntainers of the Gospell because they haue so smal consideration of the Friendeship coniunction and Familiarity which they ought to haue with theyr brethren To whom soeuer Christe is rightly knowen the same cannot choose but hee must bee caryed thyther where he belieueth that hee dwelleth that is to say to all those which confesse his name with their mouth and deny him not with their deedes Let vs therfore behould the feruent desire of Mary who ran not as it is likely for the satisfying of her fantasie but rather being carried with a Godly zeale Neither had she regard to that which she might haue considered if she had ben ambitious Why should she not come rather and see me For Elyzabeth was her Elder and neere her time As it becommeth the Faythfull to bee ready to do their duty one towards another so they oughte to preuent one another in doing of the same The which Mary did in going to see her Cosin Therefore this going of the whych Luke maketh mention testifieth that the faith of Mary was not gone because the promise of God vanished not away with the sight of the angell but rested stil in her mind And wēt with hast into the hil countrey C. This hast betokeneth a serious feruente affectiō Hereby we may gather that the virgin estemed preferred thys grace of God as it was mete before all other things Notwithstanding it may bee demaunded to what purpose she tooke this iourney Questiō It is certain
is nothing hyer but onely height it selfe there is Chryst in his Diuinity euen as the daie sprynge or Sunne rysing For he proceeded from the Father euen as the beams of light proceede from the Sun Thus Chryst speaketh of himselfe Iohn 3.13 No man ascendeth into heaueÌ„ but he which came downe from heauen For he hath not his Oryginall froÌ„ the Earth where hee was conceiued and borne In like manner he saith I wente oute from the Father Ioh. 16.28 and came into the world This Sonne of God sayth Zacharias hath visited vs comming to vs into the Earth and hath geuen to vs myserable dampned Sinners remission of Sinnes 79. To geue light to them that sate in Darkenesse and in the shadowe of death and to guide our feete into the way of peace To geue Lighte to them that sate in darkenes C. In this Zacharias extollâ—th the mercy of God that the shadow of Death being put away the lighte of Lyfe was restored vnto the People of God And this seemeth to be an allusioÌ„ to the Woordes of the Prophet where Chryst is called the Sonne of righteousnes carying health in his wynges Mala. 4. â— that is to say in his Beames WheÌ„ the Sun ryseth we know by Experience the health followeth the same For by the rysing therof we feele our selues more mery and chearefull of the which sicke persons haue best experience As touching light and darkenes we haue the like speaches in Esay A people which walked in darknes saw great light Light is rysen vppon them that dwelte in the shadovve of Death The like we haue in many other places Concerning the which matter Esay 9.1 read the annotations vpon Mathevv BV. Therefore he perseuereth in the Metaphor Mat. 4.16 As the Sun geueth lighte vnto oure Bodies so Chryste geueth lighte vnto our mindes And withal he sheweth wherefore he calleth Chryste the day sprynge Namely that he might lyghten such as sit in Darkenes and in the shadow of Death By these words we are taughte that there is no quickning light in the world without Christ but that all thinges are couered with horrible darkenes of Death therefore Esay in another place testifieth that this benefite is proper to the Church onely Behould sayth he darkenes shall couer the Earth and a thicke miste the People Esay 60.1 but vppon thee shall the lord aryse and his glory shall bee seene in thee Notwithstanding it may be demauÌ„ded how the Israelites sate in the shadow of Death Question whose hearts the Lorde alwayes illumined by fayth Ansvver We answer that the Godly which liued vnder the Law being beset round about with the darkenes of Death behelde a lyghte a farre of in the comming of Chryste by which they were refreshed leaste they should bee ouerwhelmed with presente Death It may also be that Zacharias had respecte to the miserable estate of hys tyme. But this is generally true that by the comming of Chryst a lighte is risen vp to al the Godly which were from the beginning and which shall be to the ende to quicken them because he hath poured lyfe also into those that were deade BV. Furthermore Zacharias ioyneth heere the Iewes and Gentyles together and describeth the Condytion of mankynde and the office of Chryste Therefore he sayth Chryste therefore came that he might be the lighte of the World and to illuminate meÌ„s hearts by the Ghospell and to call them vnto him which were held in Captiuity vnder Sathan in blyndnes in the darknes of Vnbeliefe that so he might dyrecte theyr feete into the way of peace Read the 4. cap. of Math. verse 16. Note heere that if the electe before they bee called be in the shadow of death what shall wee thinke of the Reprobate To be short we must set agaynst the shadow of Death the light and brightnesse of Chryst who putteth away these darkenesses that we might be illumined vnto Saluation His brightnesse aloane ought to be sufficient for vs. To directe our feete into the way of peace C. By this parte Zacharias teacheth that the perfection of al goodnes and the summe of all felicity coÌ„sisteth in Chryst aloane The Name of peace may be taken in his owne proper sence welinoughe because the illumination of Chryst is able to pacify mens mindes But because the Hebrevves by peace vnderstande the happy Successe of all things there is no doubt but that Zachartas wente here aboute to make Chryst the Author of perfect blessednes least we should seeke for any maner of goodnes elsewhere but being perswaded that we are perfectly blessed in Chryst we might stay our selues vppon him alone To the which effect pertaine these words of the Prophet The Sunne shall shyne to thee no more by day Esay 60.19 nor the Moone by night but the Lord shal be thy euerlastynge lighte But if Zacharias by the onelie sighte of his Sonne being yet an Infante was led to speake so notably of the Grace and vertue of Chryst before hee was borne are not they to vnthankfull which thinke not so Honourably of Chryst after that hee is deade rysen agayne and ascended into Heauen that he mighte sit at the ryght hande of his Father as they ought and do diminish his Power of a Sauiour the Tytle whereof was geuen vnto him by the holy Ghost he being yet in his mothers wombe For wee must remember that which we spake before how that Zacharias spake not of hymselfe but by the dyrection of Gods Spyrite R. This is the Summe of Zacharias songe in the which seeing the truthe is specially commended and the mercy of God Gods benefites declared which are come to vs by Chryst manifested by the preaching and Testimony of Iohn let vs confirme our Faith and shewe our selues thankefull vnto God that with thankefulnes we may keepe and enioy those Benefites which by Gods liberality wee haue receiued throughe Chryst 80. And the Chyld grew vvaxed stronge in Spyrite and was in wyldernesse till the Day came when hee should shew himselfe vnto the Israelytes And the Chylde grewe C. Thys the Euangelyst Luke addeth to knit vp the history And waxed stroÌ„g in spirit As the Natiuity of Iohn was wonderfull so the increase of his age was not without admiration For as hee grewe in stature and in Body so also hee was corroborated with the streÌ„gth of the Spyrite Not that he had nowe vnderstanding but because there was a straunge and vnwonted towardnes in the Child which was a signe that the holy Ghost dwelt in him C. Therefore according to the portion of euery age the holy Ghost sheweth it self more and more both in words and also in deedes And was in wildernesse A. Reade our Annotations vpon the first Verse of the third Chapter of Mathews Gospell Til the day came c C. That is to say he lay hid vntill the time came in the which the Lord had determined that he should shew himself C. Whereby wee gather that Iohn
peace of Conscience nor agrement with men amonge them bycause they wante the goodwil of God For God hath made so many accepted in his beloued Sonne Iesus Christe onely as hee hath chosen to the same purpose 15. And it came to passe as soone as the Angells were gone away from them into heauen the Sheepherds said one to another Let vs go now euen vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. And it came to passe as soone R. So the Angell is sayde to goe oute of Gedeons sight Iudg 6.21 This going away was not a flyinge into the vpper Region of the Ayre like Byrdes flyinge but it is a vanishing out of our sight And wheÌ„ the Aungells goe from vs to Heauen they haue no neede to trauaile far For whersoeuer GOD dwelleth there is heauen God dwelleth euery where Ier. 26.24 I fulfill sayth hee Heauen Earth Also â—ay 66.1 Heauen is my seate the earth is my footestoole Seeinge therefore Angells doe appeare visibly â—pparitiâ—ns of Anâ—ells they are sayd to bee in Earth and when they vanishe out of our sighte agayne they are sayd to goe into Heauen Wherevpon it followeth that though they be in Heauen yet notwithstandinge they are with vs in earth and do attend vppon vs. Math. 18.10 Their Angels sayth Christe doe allwayes beholde the Face of my Father which is in Heauen The Sheepherds sayd one to another C. Here the obedience of the sheepherdes is described vnto vs for seeing the Lord had appoynted them to bee Witnesses vnto the whole Worlde hee spake effectually vnto them by Angells leaste that which was spokeÌ„ vnto theÌ„ should be forgotten They were not expresly commauÌ„ded to come into Bethlehem but bycause they perceiue that such was the purpose of God they make speede to see Christe Euen as at this day seeinge wee knowe that Christe is reuealed vnto vs to this ende that our hearts may come vnto him by Fayth wee haue no excuse for our negligence and slouth Neyther doth the Euangelist teache in vayne that the Sheepheards tooke counsaile to go to Bethlehem so soone as the Angels were departed But to this ende that wee might not suffer the Worde of GOD as many doe to goe in at one Eare and out of the other but to take deepe roote in our hearts that it may bring forth his fruite when our eares heare the same no more Furthermore wee must note that the Sheepheards take mutuall counsayle one of the other BV. Therefore the Sheepheards doe belieue the Angells Wordes and accounte their Woorde for the Woorde of God Wherefore beinge not Idell Hearers they stirre vp and exhorte one another to followe Gods callinge and to seeke the Sauiour of the Worlde B. Thus we may see that faith so draweth vs vnto God and bringeth to passe that we bend our Selues thither with all our strength where wee know Christe to be that is to say where wee know that those works are which are approued and accepted of God And see this thinge that is to come passe Or And see how this thing which the Lord hath tolde vs is fulfilled For they do rightly ascribe that vnto the lord which they had heard onely of the Angell For to him whom they acknowledge to be the seruant of the Lord they geue so much authority as if hee were the Lord him selfe For this cause the Lord calleth vs vnto him least the maiesty of his worde might be vile in the sight or be holding of men Wherefore let vs also at this Day acknowledg that whatsoeuer we haue heard hetherto concerning the byrth of the Messias is the worde and worke of the Lord God C. Moreouer here we see what a shame the Sheepheardes thinke it for them to neglect the seeking of that treasure which the Lord had shewed vnto them For they thinke it necessary for them vpon the knowledg which they had receiued to goe into Bethlehem to see Euen so it is meete that euery one of vs accordinge to the measure of faith which wee haue receiued be ready to follow whethersoeuer it shall please God to call 16. And they came with hast fouÌ„d Mary Ioseph and the Babe layed in a Maunger And they came wyth haste R. Wonderfully is the Fayth of the sheepheardes who doe so firmely belieue the woorde of God the leauing their flocke in the fielde they seeke after Christe with speede Let no man thinke that they tooke this Iourney with small peril of all that they had For they fed kept the Flocke which belonged to other men Wherefore they put in pearill both their goods Bodies But God which bringeth into perills saueth also those that are in perill and geueth vnto them greater Benefits For while they obay Gods calling with perill of the losse of their flocke they do not only keepe their flocke in saufety but do also finde the Messias C. Therefore in this Luke coÌ„mendeth obedience that he sayth they made haste euen as also the readines of faith is required of vs. And they founde Mary and Ioseph Bu. No man is deceiued with the word of God no man belieuing with a true faith in the true God is confounded as we here see for the Sheepheardes founde all thinges in euery respect after the same maner as the Aungell had foretolde them These thinges coÌ„mend and approue vnto vs the truth certainty of the prophesies of God He is true which promiseth and fulfilleth all thinges at the full which hee doth promise And the Childe layed in a MauÌ„ger A. In this thinge also the sheepherds declare the greatnesse of their Fayth C. For this was such a deformed and odiouse sighte that by the same alone they mighte haue bene drawen away from Christe For what is more vnsauory than to beleeue him to bee the King of the People which was more base in outwarde shew than any of the common sort of People To looke for the building vp of the Kingdome and for saluation to come from him who by reason of his Pouerty neede was constrayned to lye in a Stable Notwithstanding Luke writeth that none of all these thinges stayed the Sheepeheardes but that they praysed GOD with admiration namely bycause the Maiesty of GOD was before their Eyes and the reuerence of the woorde fixed fast in their myndes they easely ouerpasse by the height of their faith what soeuer they sawe to bee base and contemptible in the person of Christe And verely there is no other cause why the least Offences doe hinder our Fayth or tourne vs out of the righte way than bycause wee hauing lesse regarde vnto GOD than wee oughte are easely caried euery way For if so be we had this cogitatioÌ„ only throughly fixed in our mindes that we haue a sure and faithfull Witnesse from heauen it should be a sure stay against all temptacions and shoulde sufficiently fortefie vs against all kinde of temptacions These
Resurrection of CHRISTE bee vnto vs to bringe vs vnto GOD For CHRISTE was not onelye taken vppe from the Earth that he might draw all things after him but sitteth also at the right Hande of his Father that wee beinge Pilgrimes in the Worlde may meditate with our whole heart of the heauenly Lyfe A. Let vs therefore learne in all our busines and affayres to remember our Lord and Redeemer to prayse his Grace and to geue Glory vnto hys name The effectes of faith are thaÌ„kes geuings by which it declareth it self thankefull towards God and prouoketh others by the confession of the word to receiue the word Euen as it was toulde vnto them C. Luke heere setteth forth vnto vs the true nature of piety when he saith that the testymony of the Aungell was as it were a Rule vnto the sheepeherds to frame all things by For faith is then rightly furthered by the workes of God if so be it directeth all things to this ende that the truth of God which is reuealed in the word may more brightly shine 21. AND when the eighte Dayes was come that the Chylde shoulde bee cyrcumcysed his name was called Iesus which was so named of the Aungell And when the eight Dayes was come R. Luke in fewe wordes describeth the cyrcumcisioÌ„ of our Lord Iesus Chryst But yet these few wordes do set forth vnto vs the manifold Graces of God C. Concerning the circumcysing of Children the eight Day wee haue spoken in the firste Chapter going before the 59. verse And whereas the Lord would haue the cyrcumcision put of vntil the eight Day Circumcision a signe of the obserâ—ation of the lavv it may seeme to be done in consideration of the tendernes of his Age because the cutting of new born Chyldren should be daungerous But God would haue his son circumcised to the end he might make him subiecte vnto the law For Circumcision was a Solempne signe by which the Iewes entered into the obseruation of the law Paule sheweth the reason when he sayth He was made vnder the law to redeme Gala. 44. those that were vnder the Law Chryst therefore receiuing circumcision professed himselfe to bee a Seruaunt of the law to set vs at libertie And by this meanes not onely the bondage of the law was by him abolyshed but also the shadow of the Ceremony applied to his sound body that it mighte shortly after haue an end For although the abrogation thereof dependeth vppon the Death and Resurrection of Chryst yet notwithstanding thys was after a sort the beginning of the same that the Sonne of God suffered hymselfe to be circumcised A. Whereuppon the Apostle doubteth not to say that we are deliuered from the cursse of the Law because Chryst hath made hymselfe subiect vnto the law B. And the equity of the Law is that which byndeth all men to kepe the same Gala. 44. which curseth and condempneth all those that traÌ„sgresse the same But there is no maÌ„ neither hath there ben any so holy that he hath fully satisfied kepte the whole law For we are all carnall conceyued and borne in sin sould vnder sinne Therfore Chryst came into this world and made himselfe subiect vnto the law by circumcision for he which is cyrcumcised saith Paule Gala. 5.3 is a dettor to the keeping of the whole law hath perfectly fulfilled the law that so many as beleue in him might be redemed from this heauy yoake of the law that the law mighte henceforth haue no Power to curse or condempne them For the law requyreth perfect righteousnesse and holynes But to them that beleue in Chryst theyr sinnes are not imputed but are counted iust and holy through Chryst And they which are accepted for iust and holy they haue that alreadie whych the Lawe requyreth Namely Righteousnes and holines Rom 8.3 And they haue the same not by the merite of theyr Woorkes RoÌ„ 10 4. but by Fayth through Chryst who by sin condempned sinne in the fleshe that the righteousnesse of the law might bee fulfilled in vs and who is the ende of the lawe to the iustifying of euery one that beleueth WheruppoÌ„ Paule wryteth thus Chryste hath redeemed vs from the cursse of the law Gala. 3.13 being made accursed for vs. That the Chyld shoulde be cyrcumcised C. Concerning Cyrcumcision reade the seuentene Chapter of Genesis His name was called Iesus This place testifieth that the accustomed manner of the Iewes was to name theyr Chyldren on that day that they were cyrcumcised Names geueÌ„ at Circumcision euen as we do at this day in the Solempnization of Baptisme And it is very common in the Scriptures to bee seene that the Lord geueth the name vnto men according to the office to the which hee calleth them So Abraham being ordayned to be a Father of many Nations was called Abraham by whych name the Lord expresseth the very same thing to the which he had chosen him Gen. 17.4 Therefore when this blessed Sonne of Dauid was sence to be the Sauiour of the world vnto the vttermost parts of the earth and that by him alone the electe might be redemed necessarilye be receiued his name from aboue by which the very same was signified For Iesus or Iehoua according to the Hebrew tongue signifieth a Sauiour Math. 1. according to the Interpretation of the Angell saying For hee shall saue hys people from theyr sinnes Where it is to bee noted that he saith from theyr sinnes to shew that he shal not be a carnall Kinge as the Ievves looked for which with VVeapons should delyuer the people from earthly Bondage but from their Sinnes For by his Death he hath once made satisfaction for the sinnes of all the Electe Rom. 8. â— so that there is now no dampnation to those that beleue in Chryste And not onely this but because sinne is alway with vs hee doth also euer saue preserue least sin should raigne in vs. He hath once redemed vs yet he doth alway preserue for euer This name God gaue vnto him as we said by the Angel In him therfore and in no other Saluation is to bee found because this name was not geuen vnto hym by Fortune Chaunce or by Humane Rashnes And he was not without cause pronounced by the Angell to be Iesus but to this end that we forsaking all other opynion of Saluation may houlde fast by him as by our onely Sauiour Whereuppon the Scripture sayth that there is no other name vnder heauen geuen vnto men in which they shal be saued Act. 4.12 Christes merites are our SaluatioÌ„ This prayse is wholy geuen vnto Chryst Therefore it coÌ„meth not to passe by our merite that we are saued but Chryst onely saueth vs by his grace Wherefore we must repose our whole trust of Saluation in the Merits of Chryst Which was so named of the Angel C. The Angell noateth heere two Thynges Namely that the Name of IESV was not
another The which vnspeakable euils shall therefore come vppon thee because thou hast not knowne this present time of thy visitation in that whych my Fathers Grace hath visited thee by me and hath gentely called thee to Saluation as he neuer did before nor neuer shall hereafter And that in this day C. This is an amplification taken of the time as if he had sayd Although thou haste bene hytherto most obstinately wicked against God yet notwithstanding it were now time to repēt For my father hath ordayned me as the onely remedy Now therefore if thou knewest It is an exclamation euen from the bottom of the hearte but with so great affection that sorrowe suffereth him not to proceede with the whole sentence Euen as when we sorrow extremely our mouthes are stopte C. And he geueth them to vnderstande that the Daye is now come which was ordayned by the Eternall Counsayle of God for the saluation of Hierusalem and promysed by the Prophetes but if they toke not this opportunity the gate of Saluation should be shut vp for euer This Scripture vseth this maner of Speach Now is the accepted time Esa 49.8 2. Co. 6.2 now is the Day of Saluation Also it is sayd Esa 55.6 Seeke the lord whyle he may bee founde call vppon him whyle he is nigh A. Howbeit otherwise this worde Day may bee taken in the good Psa 137.7 and in the euill parte as Remember the Chyldren of Edom O Lord in the Day of Hierusalem c. For this word Day is taken aswell for the Iudgement as for the mercy of God When hee punisheth hee calleth also to repentaunce but hys mercy is greater when hee calleth vs by clemēcie and pitie and not wyth strypes and affliction But we must note that the Lord doth oftentimes call vs specially that is to say more openly at one time then at another Sometime hee seemeth to forsake his Church euen as if the truthe were quite extinguished as we haue felt vnder Antechryste But now in geuynge vs Lighte by his Gospell he dothe as it were reache oute his hand vnto vs. There is therefore a speciall callynge to the which excepte we aunswere wee shall haue afterward no excuse No man can complaine that hee wanteth calling but yet notwithstandyng our Fathers shall not suffer so greate Iudgement as we shall because they saw not that Day which wee see The faulte increaseth according to the Circumstance of time and the punishment of the faulte is more or lesse according to the degree C. Wherefore the more nigh that God commeth vnto vs and offereth vnto vs the Lighte of his doctrine If we neglect the same the lesse excuse we haue Which belonge vnto thy peace C. By the name of peace hee vnderstandeth all the partes of Felicitye according to the Hebrue phrase As if he should say Which is thy true blessednesse and which way thou must attain to the same For he doth not simpelye saye that Hierusalem knewe not her peace but the thinges which belonge vnto her peace because it is often sene that men knowe their felicity but being blynded with their owne wyckednesse they know not the way means to come by the same As for example All men confesse that it is Felicitye to be ioyned with God but yet they reiecte the Gospell which is the mean to obtaine the same But now are they hidden C. This is spoken to deminish the faulte of Hierusalem For her monsterouse blyndnes is rather noted to her shame and reproach because she saw not God when he was present For Chryst was very GOD manifested in the Flesh whome to reiecte what blyndnesse can be more horrible We graunte that it belongeth to God onely to illumyne the eyes of mens mindes and that no mā is meete to vnderstand the misteries of the Kingdome of heauen excepte God doe illuminate his minde by his holy spyrite but therefore they are vnworthy of pardon which perishe by they re brutish blyndenesse Also our Sauyour Chryst mente hereby to take away the offences which otherwise myghte hynder the rude and weak For seeing all men had that City in estimation the Example thereof two waies was of greate waighte either to hurt or to profite Therefore leste the vnbeliefe thereof and proude contempt of the Gospell might hynder or hurte any man that fowle blyndnesse is condempned R. Concerning the which the Prophet had spoken thus Goe and tell this people Esa 6.9 Heare in deede yet vnderstand not see plainly and yet perceiue not Harden the heart of this people stop their eares and shut their eies 43. For the Dayes shall come vppon thee that thy Ennemyes also shall caste a Banke aboute thee and compasse thee rounde and keepe thee in on euery side C. CHRISTE now taketh vppon him a new Person For hitherto he sighed and wepte but now taking vppon him as it were the Person of a Iudge hee speaketh more vehementlye to Hierusalem threateninge the Destruction of the same So also the Prophetes thoughe they weepe for the Destruction of those for whome they ought to bee careful yet notwithstanding they bend and frame theyr mindes to sharpe threateninges because they know that they haue not onely a Charge of mens Saluatiō cōmitted vnto them but also that they are created proclaymers of Gods iudgement The which ought dilligentely to bee noted of all those that are mynisters of the Gospell For they ought to obserue a measure in their affection that nothing stay them from the Obediēce of God and the discharging of they re Dutie Thus did the Prophet Ieremy who at diuers times bitterly bewayled and lamented the calamity of the people yet notwithstanding he is cōmaunded freely and bouldly to preach the afflictions and Captiuity to come In like manner let the ministers of Gods word remēber that they oughte so to be touched with pitty and compassion towardes such as perish that neuerthelesse they threaten vnto them the Iudgement of God to come 44. And make thee euen with the Ground and they shall not leaue in thee one stone vppon another because thou knowest not the time of thy visitation C. Hee threateneth horrible punyshementes to Hierusalē because she knew not the time of her Visitation that is to say because shee contemned the redemer offered vnto her and imbraced not his Grace R. The time of Visitation is taken two manner of wayes in the Scryptures C. For the wicked haue they re time of visitation when God taketh vengeance vpon them R. I sayth he in the day of vengence will visite their Sinnes Ex 32.34 Leui 26.16 Also it is sayde I will visit or brynge fower plagues vpon them The swerd shall slay thē Ior. 15.3 The Dogges shal teare them in pieces the fowles of the aire and beastes of the earth shall eate thē vp C. The Godly haue theyr time of Saluation when the Lord calleth thē to Saluation R. Or when he desyuereth them from euill and blesseth thē As
5.20 What haue yee to do with the day of the Lord sayth the prophet the Day of the Lorde is darkenes not light Zach. 9.9 Contrarywyse Zacharias commaundeth the daughter of Syon to reioice for the comming of the king And that iustly because as Esaias sayth the same day which bryngeth to the reprobate wrath and vengeaÌ„ce Esay 35.4 bringeth fauor and redemption to the faithful Therfore Christ teacheth that the light of ioy shal arise to his Discyples by his coÌ„ming that they shall tryumph to se the wicked coÌ„foâ—nded with feare 1. Co. 1.7 2. Ti. 4.8 And for this cause Paule sayth that the Godly loke for loue the coÌ„ming of the lord Because your redemption draweth nie Paule also calleth that same day the day of redeÌ„ption because wee shall then haue the fruition of that delyuerance which Christ hath purchased for vs. For the rest vnto the 34. verse read 24. cap of Mat. verse 32. 34. Take hede to your selues leaste at any time your harts be ouercome with furfeting dronkennes and cares of this life and so the Daye come vpon you vnawares R. There is nothing more effectuall to put away careles slouthfulnes then the certaintie of perils at hand there is nothing of greater Force to make men watch then the vncertainty of the time with the which perils come Wherefore Christ ioyneth them both together to make his disciples diligeÌ„t in theyr office He said that moste certainely calamities should come vpon the Iewes yea vpoÌ„ the whole world now he saith that there is nothing more vncertaine or more vnknowen then the comming of the foresayd day So also it is said in Math. Watch therefore for ye know not the hower when your lord will come But here he willeth them to beware least theyr hearts be ouercome with surfeting and dronkennes C. For they which by liuing intemperately haue their sences ouercome with meat and wine shall neuer haue theyr mindes eleuated to the meditation of a heauenly life R. Paule also forbyddeth surfeting and dronkennesse in his epystle to the Romanes RoÌ„ 13.13 35. For as a snare shal it come vpoÌ„ all those that dwel on the face of the erth Bu. This speach is borrowed of fowling For the vndiscrete birds are takeÌ„ with the snare Euen so the last Daye shall ouerwhelme the blinded wycked which looke for no perill but feede euen as do folish birdes in the myddest of snares with the which they are intangled or euer they beware VVyth these wordes of the lord agreeth thys saying of S. Paule When they shall say peace and safety then shall sodayne destruction come vpon theÌ„ as sorrow vppon a Woman with chyld and they shall not escape A. 1. The. 5 3 So in Noes time they did eat they dranke they maried euen vntill the Day that Noe entered into the arke Lu. 17.27 the floud came and destroied them all 36. Watch yee therefore and praye continually that yee may bee accouÌ„ted vvorthy to escape al these Thynges that shall come and that yee may stand before the son of man C. Because there are many Snares of the Fleshe by which mens myndes are intangled there is neede of greate watching Because also it is nedefull for vs to seeke for Ayde and Helpe at Gods Handes Prayers are necessarie by which our infirmities are holpen And Chryst prescribeth heere vnto vs a forme of prayer Fyrst that it would please God to deliuer vs from the daunger of so many snares Secondly that we may stand in safety before the Face of that son of God For we may not come thither except woÌ„derfully we escape a thousand Deathes That ye may be couÌ„ted worthy E. This speache is as much as if he had sayd That yee may be able to stand in the preseÌ„ce of God make continuall prayers vnto him 37. In the Day time he taught in the temple and at Night he went out and abroad in the Mounte that is called Olyuet BV. Hereby the Ministers of Godds word are taught how carefull and dylligent they ought to be in preachynge the Gospell after the exaÌ„ple of Christ the Prynce of sheepeheards Also how dylligent they ought to be in praying For in that he went to the mountayne it was to pray as may playnelie appeare by the words of Mathew saying And when he had sent away the people he went alone into the mountayn to pray Ma. 14.23 Mar. 6.46 Therefore Chryst taught and prayed For his office and callinge was to preach the Gospell concerning remission of sinnes Lu. 4.18 and the Reconcylliation to his heuenly Father euen as he him selfe testefieth out of Esay And the nearer his death approached the more vigilant hee was in following his calling 38. And all the people came earelye in the morning to him in the temple to heare him E. Hereby wee see the feruente desyre which this people had to hear Christ in that they are sayd to come early in the morninge to heare hym Therefore they may be ashamed before whom Chryst setteth his Gospel daily in the Church and yet notwythstanding neglect to come to heare the same rather following their temporall businesse A. The ferueÌ„t desire of this people shal condempne the contempte of these men in that so ernestly they soughte to heare Christ preach the Gospel ⧠CHAPTER XXII THE FEASTE OF sweete Breade drewe nyghe which is called Passeouer A. The Euangelist Luke in this cap beginneth to descrybe vnto vs the Hystorye of the passion of our Lorde and Sauiour Iesus Chryst in the whych he repeateth a fewe things which the other omitted Concerning this Feast and the reste which followeth in thys Chapter Read the 26. cap of Mathew verse the second and the 14. Chapter of Marke verse 10. 15. And hee sayde vnto them I haue earnestly desiered to eate this Passeouer with you before that I suffer R. Here let vs note the desire of Christ to worke our SaluatioÌ„ In this feast of passeouer Chryste was to suffer a most shamefull and cruell death Another man woulde haue desiered by all maner of meanes to shunne and escape so horrible a death But Christ rather desiereth to suffer the same Not that Death it selfe was so pleasaunte but because he so earnestly thyrsteth after our Saluation which we attained vnto by his Death RoÌ„ 9.33 Therefore thys desire of Chryst ought to styrre vp euery carelesse and slouthfull person to repente in time If Chryste had called vs to such labor as might rather haue brought dauÌ„ger then profit we might peraduenture make excuse and turne our selues another way but nowe hee hath called vs to those labors nay rather to those Felicities which shal alway brynge Saluation with them For euery one that beleeueth in hym shall not be confounded Why then do we delay to take them in hande and to follow them Also this desyre of Christ ought to strengtheÌ„ their minds which feare that Chryst neither behouldeth them nor receiueth
matter they hated worse then any Dogge or Snake 7. But Iesus auoyded with his Disciples to the sea and a great multitude followed him froÌ„ Galyle froÌ„ Iury. BV. Here our sauiour Christe teacheth vs by his exaÌ„ple som times to geue place to the frowardnes of the wicked A greate multitude follovved him from Galile A. Math. sheweth that a great multitude folowed him but froÌ„ whence he sheweth not the which thing our Euangelist Mark doth in this place As touching the 8. verse reade the 12. of Math. 9. And Iesus commaunded his Disciples that a shippe shoulde wayght on him because of the people least they should thronge him BV. The lord in euery place doth teach vs by his example Now that he might vse the more quiet way auoyde trouble he auoydeth all vnquietnesse and taketh the occasion ministered vnto him And therefore he commaundeth a ship to wayght on him Here therefore certayne Stoyikes are confuted whych poynte a certayne godlinesse in neglecting the care of the body agaynst whom the Apostle Paule dysputeth in the 2. Coloss 2 1. Tim. 4 Chapter of his Epistle to the Coloss and in the 4. of the â— to Timothy 10. For he had healed many insomuch that they preased vppon hym for to touche him as many as had plagues E. The Lord is ryche and merciful towards all men he putteth none from his Doctryne nor from the benefite of healing Such was the feruent desire of the multitude for the greedines of healing that one of them did thronge another and did violently rushe vpon Iesus that they might at the least touch him for by the touching of his vesture only the diseases were put away Neyther had the mighty and gentle Phisition any respect of the men or of the diseases whatsoeuer they were that were troubled with any kynde of disease if it were their hap to come vnto Chryste they were healed And the lyke we see to bee done at this day by the power of the spirite For many out of all Nations of the world come vnto Iesus beinge subiect to many sinnes to much wickednesse and are healed by fayth a sure truste As many as had plagues Plagues and diseases are scourges for sinne For the diseases of the body are very profitable for the Soules health God scourging men as the father doth the Children 11. And when the vncleane spyrites sawe hym they fell dovvne before hym at his Feete and cryed sayinge Thou art the sonne of God A. In fewe wordes Mathewe declareth that all the power of this world yea and the power of sathan is brought vnder by the power of Christ Wherefore Sathan hath no power any more ouer the faythfull For Christ doth coÌ„municate his power to the Sayntes Reade for the 12. verse in our exposition of Math. 13. And hee wente vp into a mountaine and called vnto him whom he would and they came vnto him And he vvent vp into a mountayne B. This seemeth to be the order of the hystory When Christe had gone about all Galile preachinge and healing all those that were diseased there were gathered together a great multitude which came vnto him from all places there about which Mathew affyrmeth in the ende of his fourth Chapter he went vp to the mountayne to pray and contynued there all Nighte in prayer to God as Luke maketh mencion For his maner was when hee was oppressed to much with the exceeding multitude of People to goe into some solitary place out of the way that he might haue respete and quietnesse in the tyme of prayer that he might conueniently send away the people specially such as sought for nothing but carnall things to th' ende that he might with the more oportunity afterward preach spiritual and heauenly thinges to those which thyrsted after the same So Luke in the ende of the fourth Chapter maketh mencion that he went into a desert place and that when the people which followed him would haue stayed him he sayd I must preach to other Cities also and so sent them away For he addeth saying And he preached in the Synagoges of Galile The like you may reade in the fyft of Luke Euen so at this time also he went a part when he saw the multitude as sayth Mathew and passed away the Night in prayer And when it was day Luk. 6. as sayth S. Luke he called whom he would and as our Euangelist sayth here his dysciples and they came vnto him as Mathew testifieth in his fift Chapter and he chose 12. of them to beare him company to sende them forth to preache as this our Euangelist declareth vntill he commeth vnto the twenty verse With these Disciples therefore as sayth S. Luke which were chosen to be Apostles the Lord went downe from the mouÌ„tayne and stoode in a playne place which mighte contayne the multitude which was present Then casting his Eyes vpon all his Dysciples he opened his Mouth and taughte them as sayth Mathewe sayinge Math. 5. Blessed are the poore in spyrite c. C. But by the way we must note that Chryste as yet doth not properly ordayne his Apostles by this election that they mighte by by take vppon theÌ„ the offyce of Apostleship but doth onely adopt them to be his fellow Disciples in hope of the Apostleship In the which matter many interpreters are deceyued which coÌ„founde amisse this place of Marke and Luke with the tenth of Mathew But truely the words playnely sounde that they are onely forechosen to the imbassage to come which is in ioyned to theÌ„ in the tenth of Mathew And Marke and Luke heereafter in their proper place and order will declare that sending forth of the which Mathew there maketh mencion Neyther is it any meruayle if the heauenly schoolemayster did inure frame them by litle litle to so hard a matter as to teache a Prouince whose rudenesse coulde not be corrected by long exercyse of dysciplyne The Euangelist Luke expresseth the cause as it was sayde before why Chryste wente vppe to the mountaine namely that he might more freely pray in a solitary place This Example ought to be vnto vs as a perpetuall rule that wee begin with prayer so often as Pastors are to bee chosen for congregations otherwyse that which we take in hande shall haue eueâ—l successe For the Lorde did pray for his owne sake so much as to prescribe a lawe vnto vs. QuestioÌ„ But some man will say Dyd not Christe then pray earnestly to the Father that he would order this his election of the Apostles Yes truely wee deny it not Answer and we also say that hee declared by this testimony how careful he was for the Church So that he did not after his dayly maner pray vnto the Father but he spent al the nighte in prayer And called vnto him vvhom he vvoulde There is no doubt but that S. Mark meaneth by these wordes that the dysciples were not taken to so honorable for their owne
verse is more largely expounded in Mathew 12. That when they see they may see and not discern and when they heare they may heare not vnderstaÌ„d least at any time they shuld turne their sinnes should be forgeuen them A. These wordes are so put downe by the Euangelists Marke and Luke as if they were their owne the which notwithstanding were spoken by the Prophet Esay as you may reade in the 13. of Mathewe the 14. verse 13. And he sayde vnto them Knowe yee not this Parable 14. And how then will yee know all other Parables The Sower soweth the Woorde The sovver sovveth the vvord Who this sower is he himselfe declareth in the exposition of the Parable of the tares of which Mathew in his 13. Math 13. Chapter maketh mencion when hee sayth He vvhich soweth good seed is the sonne of man And what is to bee vnderstode by the worde Luke declareth sayinge Gods vvorde is the seede But beecause we may know that Chryst speaketh of the preachinge of the Gosple he in this same Parable in Mathew euen straight after the beginning of the exposition calleth it the worde of the kingdome saying as appeareth in the 19. verse When a man heareth the vvorde of the Kingedome that is to say by the which the Mysteries of the kingdome of heauen are set forth Christe therefore by this Parable coÌ„pareth the worde vnto Seede and the preachinge thereof vnto sowing Because the same happeneth to the worde when it is preached that chaunceth to the seede when it is sowen as it is sayd before For although the Seede of it selfe is good apte to bring forth good fruit yet notwtstaÌ„ding it maketh great matter in what Grounde it is sowen In lyke maner the word of God although it be good and apt to increase godlinesse yet notwythstandinge it is greatly to be considered what the hearer is As touchinge the rest which is contayned in the 15. 16. 17. 18. 19. 20. verses reade our exposition vpon the 13. Math. 21. And hee sayde vnto them Is the Candell lighted to bee putte vnder a Bushel or vnder the Table and not to bee put on a Candelsticke B. Our Sauiour Christe vsed the same similitude in the fift of Mathew where he called the Apostles the light of the World Whereupon it appeareth that he vsed the same accordinge to the place and occasion that was offered vnto him to teach But here hee vsed it when he had expounded the Parable of the seede which fell in dyuers places and had declared them to bee sowen in good ground which heare the worde receyue it and bringeth forth fruite for straight after he addeth Is the Candell lyghted to be put vnder a Bushell c. vntill the 24 verse Which words seme to haue this sence and meaninge Take heede howe yee heare the worde For the matter standeth as it doth with seede which is cast into the ground the fourth part wherof is skarce receiued into fertile grouÌ„d euen so there are very few which with a good heart heard the word and bring forth fruite If therefore yee thinke that yee haue rightly heard the word bring forth fruâ—te A Candell truly is not lightee but that it being set on a Candelsticke may geue light euen so they that are truely lyghted by the fyerbrande of Gods worde must geue light vnto others For God truely did not this worke in the which his glory so greatly shineth that it might not appeare but rather that thereby many might be called and brought to saluation and his name the more sanctified Wherefore let him heare these things to whom this is gieuen which hath eares to heare and let him see how sincerely hee receyueth the word of God Wee haue heere to doe of thynges in deede and not of Hypocrisy If any man haue the worde in deede he shall haue that gieuen to him by which hee may profit in the knowledge of God and be plentifull in good workes but if any man haue it not a right froÌ„ him shal be taken euen that which he hath namely that fayned cloake of honesty and what Wysedome and righteousnesse soeuer hee seemeth to haue For in very deede hee canne haue no perfite goodnesse without the worde of God And thus it appeareth that the Lorde vsed this similitude of the Candell in this place to the same exhortacion allmost that he did in the fift Chapter of Mathew to the ende he might declare that whosoeuer are truly kindled with the fier of Gods spirit caÌ„not but shyne by good workes and bryng forth that to the profite of others which in their myndes they haue conceyued 22. For there is nothing so priuy that shall not be opened neyther hath it bene so secret but that it must come abroade For there is nothing so priuy In the Prophets of me which you shal not make manifest This also is a generall sentence but aptly vsurped of Christe to the matter which he had in hand The which may thus bee expounded The Gospell is a Mystery hydden a longe time as S. Paule sayth in the 16. Cap. to the Romaynes notwythstandinge it was ordayned by God to this ende that it might be reuealed in due time and spred throughout the whole worlde All thinges bee they neuer so secrete that are ordayned to be reuealed must needes in spighte of Hell gates bee made manifest reuealed and knowne Wherefore it is necessary that the Gospell also be reuealed But it cannot be reuealed except they which are called to preache the Gospell doe playnly vnderstand otherwyse the blynde leadeth the blynde and both fall into the Dytche It was meete therefore that Christe when he had chosen his Apostles to preache the Gospell should expounde and declare vnto them the true and proper sence of the Gospell Wherevpon to this effect also it appertaineth which Christe sayth in an other place There is nothing hydden which shall not be reuealed and nothing secrete which shall not be knowne Math. 10. What I tell you in darkenesse that speake yee in lighte and vvhat yee heare in the Eare that preache yee on the houses 23. If any man haue eares to heare let him heare For the exposition of this verse reade the ninth verse going before 24. And he sayd vnto theÌ„ take heede vvhat yee heare with what measure yee meate with the same shall it be measured to you agayne and vnto you that heare shall more be geuen Take heede vvhat yee heare B. As if he shoulde haue sayd There is no gesting here but the matter is in good earnest If yee will haue regarde to your callinge and Office yea and to your owne saluation yee must of necessity geue attentiue eare to the Sermons of the Gospell And to this exhortacion Luke addeth these words For to him that hath shal be geuen c. By the which woordes Christe putteth his Dysciples in hope to receyue more plenty of grace if they profite in the worde which they haue heard VVith
minde that although one Angell of Sathan can doe more than all corporall Creatures notwithstandinge that he might doe the more hurt vnto man hee putteth into one man not one Angell only but a whole Legion of Angells or euell spirites that he might destroy and ouerthrowe all For vve are many Luke expoundeth it thus Because a M. Diuells were entered into him 10. And he prayed him instantly that he woulde not sende them away oute of the countrey B. Luke hath that he would not commaunde them to goe into the deepe By these woordes it seemeth that the Diuelles were addicted to certayne places This place of S Paule declareth that they haue to doe in the ayre Yee walked after the gouernour that ruleth in the Ayer Ephe. 2. the Spyrite that now worketh in the Chyldren of disobedience Ephe. 6. And in another place he calleth Diuell spirituall craftynesse in heauenly thinges or in heauenly places that is to say in the Ayer Furthermore experience teacheth that they are oftentimes conuersaunte in deserte places and some times also they haunte those houses out of which men haue departed this Lyfe to the ende they mighte make men belieue that the deade Bodyes walked By the which illusion truely the simpler sort of people haue not ben a litle brought to superstition But truely the worde Deepe which Luke vseth for the which wee haue the latine woorde Abyssus which sometime signifieth the diepenesse of Water or rather water wanting bottome being called in Hebrew Tehum Appo 20. seemeth here to be taken for Hell where S. Iohn affyrmeth the Diuell to be tyed vppe There are many which take this worde Abyssus for a desert place voyde of inhabitauntes The Diuells doe not pray that Christe woulde not cast them out of that Region or into the deepe because they liued there more delicately but because they desyer to be there where they may do most hurt They will not bee Idell but wyll destroy all that they can 1. Pet 5. seekeinge continually lyke a roaring Lyon whom they may deuoure Reade in the exposition of the eight Chapter of Mathew both for this verse the eleuenth verse following and the twelueth also 13. And anon Iesus gaue them leaue And the vncleane spirite went oute and entered into the Swyne and the heard ran headlong into the Sea they were about two thousande and were drowned in the Sea C. The Diuells went about to make the inhabitauntes of that Countrey to speake euell of Christe for the losse of of their Hogges B. For the Lord ment to try the Gadarenes But it appeared that they were more moued by the small losse of their Hogges then by the grace of Christ of the which also they made themselues vnworthy As concerninge the 14.15 and 16. verses reade in the eight of Mathew 17. And they began to pray him that he would depart out of their coastes And they began to pray him C. Luke hath And all the multitude whych dwelte rounde about the Region of the Gadarenes These Gadarenes beare a type and figure of al those which are addicted to earthly thynges and which are blynded with the desier of ryches these men as they are vnworthy of Celestiall ryches So also they did willingly refuse them beinge offered vnto them and could better beare all maner of raging Diuells then Iesus Chryste the author of all saluation That hee vvoulde departe Luke addeth Because they vvere greatly afearde but hee tooke a Shippe and returned Beholde here howe Chryste consented to the request of the Gadarenes and went from the vnworthy For hee had taught before that the preciouse pearles of Gods worde ought not to be cast vnto swyne Math. 7. And he had commaūded his Disciples not to preache the Gospell where they were refused Math 10. It was mete therefore that hee shoulde forsake these hoggishe contemners of his grace offered vnto them 18. And when he was come into the ship he that had bene possessed with the diuell prayed him that he might bee with him BV. Hee is not offended at the ingratitude of the multitude which had receiued so excellent a benefit of health at the hands of the Lord. For when he sawe the author of his health to goe away he prayeth him that he may be in his company C. Whereby it appeareth how great Difference there is betwene the knowledge of Gods power and his goodnes for his power bringing feare maketh men to flee the presence and sight of God but his goodnesse doth sweetely drawe them in somuch that they desier nothinge more then to be vnited vnto God 19. How beit Iesus woulde not suffer him but sayde vnto him goe home to thy friendes and shewe them how great thinges the Lord hath done for thee and howe hee had compassion on thee B. Luke addeth sayinge But hee charged him sayinge Returne to thy owne house and declare whatsoeuer God hath done for thee C. But why Chryste refused to haue this mans company it is vncertayne except because hee thoughte that there should come greater profit thereby if among his countrey men he might remayne a witnesse of so notable a benefite and so it came to passe in deede as our Euangelist Marke and Luke also doe testifie Whereby also is to be noted the wonderfull goodnesse of God toward the Gadarenes although they were vnthankefull that he woulde not geue him leaue whom hee had healed to be in his company although hee did craue it but commaunded him to goe home to his house and to shewe howe great thinges the Lorde had done for him Therefore the Lord being reiected of the Gadarenes did according to their deserte presently forsake them but because he could not as yet vtterly cast them of he left vnto them an Apostell more acceptable vnto them then himselfe And by this example of the Lorde the ministers of the Gospell are taughte not to dispayre by and by if any receiue not straightway the Gospell preached by them but rather to proue all things as well by others as by thēselues that at the leastwise they may gayne some For all men haue not one hower appointed vnto them to beleue Wherefore vndoubtedlye they maye looke for some fruite at the length Hovv great thinges the lord hath done for thee In that Christe commaundeth him to shewe the woorke of God and not his hee doth it to this ende that hee being accounted for a true Prophet and Mynister of God might obtaine authority to teache For that was the way by litle and litle to instructe the rude People to whom as yet his diuinity was not knowne And although Christe be the Ladder by whom men assend vnto God the Father notwithstanding because hee was not yet reuealed hee began with the Father vntill hee had a more conueniente time But Christe did shewe forth that Grace in the person of man which is extended to all mankinde For although wee bee not tormented of the Diuell yet notwythstanding he hath some rule
Ephatha is the imparatyue or commaunding moode in the Chalde tongue which signifieth be thou opened that is to say haue thou or receiue thou open or hearyng eares a leuse Tongue C. The Euangelist Marke doth not without cause put down the Chalde word but that it might bee a witnes of the Deuine power of christ BV. And further that we myghte know that the Lord vsed no wordes of Inchauntement inhealing Dyseases For hereby euery man may nowe gather that the vertue of healynge was not in the wordes but in the power of Chryst which had his proper effect in all things that he commaunded 35 And straight way his eares were opened and the string of his Tongue was loused and he spake playne A. The cyrcumstance of the time doth not a little set forth the power of oure sauiour Chryst 36 And he commaunded thē that they shoulde tell no man but howemuch soeuer he forbad them the more a greate deale they published it But hovv much soeuer he forbad them the more C. Certayne interpreters wrest thys commaundement diuersly and to the contrary parte as thoughe Chryste of purpose had pricked them forward tocelebrate the fame of his miracle not withstanding the simple and true meaning therof is that he would not haue had it published vntill a more fit and conuenient time Wherefore there is no doubte but that theyr zeale wanted the more dyscretiō for that they make somuch hast to speake being commaunded to Sylence Notwithstanding it is no meruayle that men vnacquainted with the Doctryne of Chryst were rashly moued to doe that which they shoulde not Howbeit Chryst maketh that to turne to his glory which they rashly attempted Because the miracle was known and all that region despysing the Author of heauenly giftes was made void of excuse 37 And were beyonde measure astonyed saying he hath dō al things well Hee maketh both the deafe to heare and the dumbe to speake C. The Euangeliste Mathew after he hath gathered many Myracles hee addeth at the length this little sentence namely that the people merueiled and praysed the God of Israel because God shewinge his power by vnwonted meanes renewed the memorye of his couenaunte But our Euangelist hath He hath done all thinges vvell In the which wordes there semeth to be an Antithesis or comparison For because the rumor of Chryst was diuers the people seeme to say that they are euill disposed which speake euil of his deedes when they rather deserue prayse then reproche And we knowe by the sence of nature that there is nothing more vnmeete then to enuy and calumniate benefits that are bestowed of good will He maketh both the deafe to heare C. The Lord is not slowe neyther doth he differre hys benefites Chryste taketh not a longe time as commonlye Phisitions doe to heale diseases but doth it quickely and out of hand Here uppon it is sayd he hath done all thinges well no man can speake euill of his doinges FINIS Chapter the Eyghte 1. IN those Dayes when there was a very greate company and had nothing to eate Iesus called his dysciples to him and sayd vnto them Bu. Our flesh alway standeth in fear that it shall want at some tyme those things which are necessary for the body Whereuppon it commeth to passe that many neglecting the woorde of God and Holy Exhortations set all theyr mynde vppon gaine and how to encrease theyr substance But the Lord Iesus doth openly teach that nothing shal be wanting at any time of thynges necessary and pertayning to the Body to those that seeke after the worde of God and lyue in sincere Godlinesse And beside that the soule of the iuste man shall not hunger for euer For the reste that concerneth thys Verse and the residewe following vnto the twelfth verse Read the 15. cap. of Mathew 12 And when he had sighed deepely in his Spirite he sayth Why doth this Generation seeke a signe Verely I say vnto you there shall bee no signe geuen to this Generation And vvhen he had sighed deepely Read the 16. Chapter of Mathew beginning at the third Verse There shall no signe be geuen to this Generation The Euangeliste Mathewe hath the wicked and Adulterous Nation requyreth a Signe but there shal no Signe be geuen to them As touching the Exposition of this Verse and the Verses following vnto the 22. Verse Reade the sixetenth of Mathew 22. And he came to Bethsaida they broughte a blynde man to him and desyred him to touch him And he came to Bethsaida A. This was a City of Galile Iohn .1 of the which Peeter Andrew and Phillip the Apostles were And they brought a blynd man to hym Only this our Euangeliste Marke maketh mention of this miracle 23 And he caughte the blynde by the hand and led him out of the towne and when he had spit in his Eyes and put his hands vpon him he asked him if he saw ought And he caught the blynd by the hand A. As Chryste tooke the deafe and dumbe man aparte from the multytude wherof before mention is made so now he being aboute to heale this man leadeth him out of the towne to the ende the rude and such as were vnmeete witnesses mighte not behoulde his glory And vvhen he had spit in his Eyes C. It seemeth that Marke made mētion of this miracle omitted by the rest specially for this Circumstance namely because Chryst restored not sighte vnto the blynde in a moment or at a sodayne but by litle and litle and wyth circumstances The which is likely to he done that he might geue vs a lesson in this man of his free Dispensatiō that he is tyed to no thing but that he may shew his power by what meanes he will He doth not therefore so opē the eyes of the blinde that they should by and by be able to do their office but doth geue vnto them an obscure confused sight After that by the other laying on of hands he maketh them to se perfectly I◠asked him if he savv ought At the first touching this blynde man as we sayd euē now saw not perfectly For the Lord ment that hee shoulde feele after a sort his power bestowing the same by litle and litle no doubt to to this end that by the benefite receyued he might more certainly and fully acknowledge him to be the Sauioure Howbeit he obserued not one manner of healing teaching thereby that wee should simpely commit our selues to his goodnes not appointing vnto him how and after what maner he shal help vs with his grace For hee doth not geue vs all things at the first to the end he might the more inflame our desire as no doubte the mind of this blynde man was set on fire when he saw that he was somwhat holpē And he which knew all things asketh the blinde whether he saw any thing not so much for himselfe as for the others sake and for our sakes also 24. And hee looked vp
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
this saying Bee of good cheere arise Iesus calleth thee By the which words the blynde man conceiued such hope that casting away his cloake by the which he was defended from the coulde that he sprang ran to Iesus As touching that whych followeth concerning the exposition of the other two verses following Read the 20. cap. of Mathew 51. And Iesus answered and sayde vnto him What wilt thou that I doe vnto thee The blynd man sayd vnto him maister that I might receiue my sighte Mayster A. Our Euangelist vseth here the Chalde word Rabboni maister for the which the Hebrewes haue Rab or Rabbi The Euangelist Mat. hath Lord that our eyes may be opened Luke hath Lord that I may receiue my sight 52. Iesus said vnto him Go thy way thy faith hath saued thee And immediately he receiued his sight followed Iesus in the way Go thy vvay thy faith A. Luke hath receiue thy sight thy faith hath saued thee And by by he receiued his sight and followed him glorifying god And all the people when they saw it gaue God the praise As concerninge this faith Read the 9. of Mat. BV. Fayth truly saueth vs not our workes nor merits For it coÌ„meth by the deuyne mercy free grace of God that we liue And follovved Iesus in the vvay Whersoeuer faith is there is a diligent study to heare Gods word a following of Chryst without delay For Faith before all other thinges iustifieth vs and keepeth vs in the obedience of the law of Chryst that we may at no time depart from his way FINIS Chapter the 11. ANd wheÌ„ they came nie to IerusaleÌ„ vnto Bethphage Bethany at the mount of Oliues hee sendeth forth two of his Disciples Our Sauiour Chryst at the laste commeth to Hierusalem in the which he should be offered a sacrifice for the sins of the whole world and should redeme the beleuing from sin and deth But before he plaid the priest in offering himself he would shew himselfe to be a king also and a deliuerer of his faithfull people For therfore he entereth with kingly pompe into HierusaleÌ„ 4. And they wente theyr waye and founde the Coulte tyed by the dore without in place where two wayes met and they loosed him A. Thys our Euangelyst Luke also make a large description how the Apostles went to bring the asse and the coulte In steade of the which the EuaÌ„gelist Mathew onely hath And the disciples weÌ„t did as Iesus coÌ„maunded them And found the coulâ— Luke more briefly sayth And they found as he had sayd vnto them 5. And diuers of them that stode there sayd vnto them What do yee loosing the Asse Luke wryteth that they were the Owners of the asse that asked this questioÌ„ what do ye loosinge the ass That is to saye whye do ye lose the asse Or eles it is thus much to saye what will ye do when yee haue loosed the Asse As touching the rest and that whych followeth Reade the one and twentye Chapter of Mathew 9. And they that went before they that followed cryed saying Hosanna Blessed is he that commeth in the name of the Lord. And they that vvent before B. At what time this acclamatioÌ„ or cry was made vnto Chryste by the multitude S. Luke declareth in these woords saying And when hee was now come to the goyng downe of the Mounte of Oliues the whole Multitude of the Dysciples beganne to reioyse and to prayse GOD wyth a loude Voyce for all the Myracles that they had seene saying Blessed be the Kynge that commeth in the Name of the Lord. And straighte way hee addeth that which neither Mathew nor our EuaÌ„gelyst Marke addeth sayinge Peace in Heauen and Glory in the hyghest By the which Wordes the People mente to declare that then trewe Peace was geuen to men in Heauen and that the Glory of GOD shined forth Luke 19. As if they had sayd The Heauenly GOD is pleased with vs. Wherefore we must exalt him he dwelling in the hye Heauens seeinge hee sendeth vnto vs the promised king we do well perceiue that hee is at one with vs. Whereuppon wee wil glorify and prayse his name which only of his mercy and goodnes hath perfourmed that vnto vs which hee promised C. It may be the men may be at peace amonge themselues and in the meane time at Warre wyth God S. Paule sayth that Chryst hath pacifyed all things both in Heauen Coloss â— and in Earth Christ therefore is the bond of our coniunction Wherefore God must be glorified for that peace For then he reuealed his Glory which shyneth in all his workes but specially in this his mercy and redemption Luke beside these things addeth saying And some of the Pharisies of the Company sayd vnto him Mayster rebuke thy Disciples Hee sayd vnto them I tell you that if these houlde theyr Peace then shall the Stones crye And afterward when the Children cryed to him Hosiahna in the Temple they were displeased which were the chiefe Pryestes because the honour of the Messias was attributed vnto him and they sayde vnto him Doest thou heare what these say Reade the one and twenty Chapter of Mathew Chryst doth plainely declare that those thynges which are here done are don by the Spyrite of God If these sayth hee houlde theyr peace the stones shal cry R. That is to say God hath so appoynted that Chryst at this time shold be made manifest and shall enter into his Kyngdome And who can make the decree of GOD of none effecte That whych is done is Gods worke Luke 19 And who can let that this Worke of God shall not bee promoted If Men houlde they re peace then shall Chyldren cry And if Chyldren keepe silence then shall the stones make anoyse For Chryst must be reuealed maugar the Heads of the hie priests Scribes and Pharises After these thinges hee addeth by and by saying â—uke 19 And when he was come nye hee saw the City and wepte ouer it saying Yf thou hadst knowne c. The which wee will declare when we come to the same chapter of Luke As concerning the Exposition of that which followeth vnto the 18. Verse Read the 21 cap. of Mathew 18. And the Scribes and hyghe Priestes hearde it and soughte howe to destroy him For they feared him because all the People was astonyed at his Doctrine A. The Euangelyste Luke hathe And he taught daily in the temple but the hie Pryestes Scribes Elders of the People sought to destroye him c. B. Let euery Chrystian here note in these high Pryestes and Scrybes the nature of true impiety That which Chryst did was the worke of the Holy Ghost whereat the Scribes and Sacrifising Pryestes might iustly haue merueiled And because they had the lawfull administration of Ecclesiasticall matters they should haue followed it But behoulde impiety it is so farre from acknowledging it to be the worke of God and from repentance that
it rather prouoketh to cruelty and to cōspyre the death of Chryst As touching that which followeth vnto the 25. Verse Read the 21. Chapter of Mathew 25 And when ye stande and pray forgieue if ye haue ought against any man that your Father also whych is in Heauen may forgeue you your Trespasses B. We haue this matter largely in treated of in the sixte Chap. of Math. God doth requyre of vs nothing more then mutuall loue that we mighte be Gods as it were one to another that is to say that his image and goodnes may shyne amongst vs. Now there is nothing that dothe more withstand thys then Offences by the which the mindes of men are alyenated and reuoked from goodnes To the end therefore we might know that we can obtayne nothynge at the handes of God without forgeuenes of those faultes committed agaynste vs by our Brethren hee addeth this short sentence As concerning this remission or forgeuenes Read the Parable in the eightene Chapter of Mathew 27. And they came againe to Hierusalem and as he walked in the temple there came to him the high Pristes and the Scribes and the Elders Thys time when he came agayn vnto Hierusalem was the thyrd Day after his Kingly entrance into the same This Verse and the rest which followeth vnto the ende of the Chapter is expounded in the 21. Chapter of Mathew FINIS Chapter the 12. 1. AND hee beganne to speake to them by Parables A certaine Man planted a Vineyard and compassed it aboute with a Hedge ordayned a wine Presse and builte a tower and let it oute vnto husbande men went into a straūge coūtrey And he began to speake to them by parables BV. The great rebelliō of the People of Israel and of theyr rulers and heads was very notable The more benefits they receiued the more plainely they were instructed in the doctrine of truth the more they hardened theyr hearts the more they contemned yea a great deale the more they persecuted the truth the which notwythstanding by all that euer they coulde do they could conuince of error The Lord therefore now in very good time setteth forth theyr ingratefull cruelty the iust punishmente that they had deserued Namely the besieging and destruction of that nation with their perpetuall reiection BY Parables B The Euangelist Luke hath And he began to speake vnto the people this parable A certaine man planted a vineyard Mathew who expoundeth the parable hath There was a certayne Housholder which planted a Vyneyard c. Because euery tree which waxeth barren must be cut vp as hee taught them by the parable following although outwardly they semed godly Euen so nowe hee putteth them in mynd of the vengeaūce which hanged ouer theyr heads because of their barrennes in Chrystianisme 2. And when the time was come he sent to the Husbandmen a seruāt that hee might receiue of them the fruite of the Vineyard A Mathew maketh the matter by these words more plaine saying And when the time of Fruite drew nere he sent hys Seruaunts Some affyrme that those seruants which our Euangelyste Marke and Luke affyrme were sent at the fyrste one by one were not the same whome Mathew maketh mention of to bee sent at seuerall times And therefore say they the parable is thus to be vnderstoode that the owner of the vyneyard sent now some and then some of his Seruaunts about the nynth Moneth which is September to gather the firste and ripest fruicte and to brynge thereof as a present But in the moneth of December which is twelfthe and laste Moneth he sente say they more of his Seruaunts together to bringe to him the whole profite of the Vineyard The which Opinion seemeth to be confirmed by that which followeth in the 5. Verse of this Chapter wher it is sayd And againe he sente another and him they killed and many other beatinge some and kyllinge some As touching all that which followeth vnto the 34. because it is at large expounded in the 22. chapter of Mathew it shal be here omitted 34. And when Iesus sawe that hee answered discreetely hee sayde vnto him Thou art not far from the kingdome of God And no man after that durst aske him any question Thou art not far from the Kyngedome of God Z. The Kingedome of God is here takē for the Gospell for the knowledge of God by christ To know God and to beleue in him Christ is to be in the kingdome of GOD. This Scribe certainely had a certain fayth and knowledge of things a minde also which consented vnto the truthe the which he professed and acknowledged one thing notwithstanding which was very necessary was wantinge as yet namely to belieue that Iesus is he by whō onely all thinges are geuen that are good that the same is the son of the lyuing God the anointed Chryste of the Lord. This thing the Scribe knewe not For he stode with those which questioned with Chryst to tempt him as you may read in Mathew For the expositiō of the 6. Verses followinge Read the two and twenty Chapter of Mathew 41. And when Iesus sate ouer against the Treasury hee behelde howe the People put money into the treasury and many that were rich caste in much And vvhen Iesus sate ouer againste the Treasury A. This treasury is called in Greeke Gazophulakion the which signifieth a place for treasure to be put into The Arke was that into the which the money that serued for the vse of the temple of the lord was put ◠Kin. 12. of the which we reade thus Then Iehoida the priest toke a Cheste and boared a hoale in the lyd of it and set it beside the altar on the right side as euery man commeth into the Temple of the Lord And the priestes that kept the dore put therein all the money that vvas brought into the house of the Lord. All voluntary oblations wer cast into this treasury of the which whatsoeuer was necessary for the vse of the tēple was bought we read of another treasury in the boke of Nehemy where it is said Nehe. 10. The children of Israel and the children of Leuy shall bring vp the Offerings of the Corne of the wine and of the oyle vnto the chābers ther shall be the vessels of the sanctuary the priestes the minister the porters the singers it was nedeful truly to be a place mete to contain much that should haue al these things in it not litle But it is euident that the treasury whereof Marke Luke make mention was a Cofer as we reade in the place cited out of the booke of Kings For the exposition of the 42. verse read the 22. of Math. 43. And he called vnto him his Disciples saith vnto them verely I say vnto you that this poore vvidovv hath cast more in thē all they vvhich haue cast into the Treasurie C. These words of Chryst cōtaine doctrine very profitable namely
they desired to suppresse that which manifestly appeared to be true not that they went about to extinguish the glory of theyr maister but because of theyr dulnes which made them vneasy to be taught hardned them BV. But it is not here expressed vnto vs what words the Lord vsed in this reprehension of his disciples Luke 24 In Luke we read certaine words which tend to this end where by we may gather what that was which is not here expressed Let vs hereby learne to know that the Lord is angry gretly displeased with our vnbeliefe which haue such euident testimonies of the resurrection of our Fleshe and yet do doubte Wee muste all wayes fyrmely belieue that whych is confyrmed wyth such vndoubted testimonies As touchyng that whych followeth vnto the 19. verse Read the 28. of Mathew 19. So then when the Lorde had spoken vnto them Hee was receiued into Heauen and sate him downe on the right hand of God So when the Lord had BV. An other speciall poynte of our Religion is heere put downe vnto vs by Marke to the which at the lengthe all Thynges being finished our lorde Iesus came at the lengthe Hee was receyued sayeth hee into Heauen He hath put down that vnto vs in few wordes which Luke by many wordes declareth For the ascention of the Lord into Heauen Read the 8. of Math. And sate him downe on the righte hand of God BV. That is to say hee being entered into his Kingdome hath receyued power of all thynges both in heauen and in Earth As concerning the right Hand of God the sittyng of CHRIST at the ryghte Hande of the Father and the Kingedome of CHRISTE we haue spoken largely in the 22. cap. of Math. 26 and 28 20. And they wente forthe and preached euery where the Lorde workyng wyth them confirming the Woord with signes following BV. Heere the exact faith and the continuall diligence of the Apostles of the Lord is commended vnto vs. They Obeyed the LORDE whych commaunded them to preache the Gospell throughoute the whole World leauing vnto vs an Example to frame our selues and all that wee haue accordynge to the will and pleasure of the Lorde As touching that which concerneth the more Ample enlargyng of the exposition of this place Read the 28. Chapter of Mathewe the 20. verse FINIS Finalis AMBROSE in Lib. DE Virginibus Omnis anima accedit ad Chrystum quia omnia Christus est nobis Si vulnera curare desideras medicus est Si febribus aestuas fons est Si grauaris iniquitate iustitia est Si auxilio indiges virtus est Si mortem times vita est Si coelum desideras via est Si tenebras fugis lux est Sicibum queris alimentū est THE NAMES OF THOSE out of whose workes this exposition is gathered as followeth Martin Bucer B. Caluine C. Erasmus E. Musculus M. Philip Melanchton P. Erasmus Sarcerius E. Brentius R. Bullinger BV. Zuinglius Z. Vitus Theodorus V. Augustine Marlorate A. The Argument C LVKE the faithfull writer of the Euangelicall Historye was the inseperable Companion of the Apostle Paule euen as hee playnely gieueth Testimony of him selfe Many affirme that thys Luke was at the first by his profession a Phisition at Antioche Afterwarde when hee came to the Knowledge of Christe that he was studiouse in the Faith and exercised in Christian piety to his great commendation and they apply vnto him this place of S. Paule Deare Lucas the Phisition greeteth you A. The which notwithstandinge hereafter wee will shew to bee very vnlykely Colos 4.14 But their opinion is more probable which affirme hym to be one of those three which brought the latter Epistle to the Corinthians as wee may reade in the 18. verse of the 8. Chapter to the Corinthians 2. Timot. 4.11 And this is without all controuersie that Paule made mentition of this our Euangeliste when hee wrote thus vnto Philemon Marcus 2. Timo. 2.8 Aristarchus Demas Lucas my fellow labourers salute you And writinge vnto Timothe hee sheweth that hee suffered with him all maner of perilles for the name of Christ when as all the rest of his fellowes either forsooke him or els fell away Luke saith he is with me alone C. Notwithstandinge that which Eusebius affirmeth is to childish as that Paule is the Author of that Gospell of the which S. Luke beareth the name because he maketh mention of his Gospell As though it did not euydentlye appeare by that which is straight after added that hee speaketh of the whole preaching and not of one Booke For he saith For the which I suffer trouble euen vnto bondes And it is certain that he did not suffer bonds for the writing of a Booke but because he did minister preach with opē mouth the Doctrine of Christ A. More ouer this faithfull Seruaunte of Chryst S. Luke hath left vnto vs two sacred Histories the which he hath writtē no lesse diligently thē faithfully R. In the first hee hath written both Learnedly and also most plainely concerning the acts Doctrine and Ghospell of our Lord and Sauiour Iesus Christ in the other he hath very artificially pēned the Actes of the Apostles of christ from the time of his assention into Heauen And both these hee he queathed to a certaine godly Religious man named Theophilus his deare friend C. that hauinge the custody of this Heauenly treasure hee might faithfully leaue and dispose the same vnto his Posterity A. But because the author him selfe contrary to the maner of the other Euāgelists hath made a preface to this Euangelicall hystory let vs cōtented wyth these few words come to the explication of the same FINIS Chapter the first 1. FOr asmuch as manye haue taken in hand to set forth in order the declaration of those thynges vvhych are most suredly to bee beleeued amonge vs. For as much as many R. This Exordium and preface which Luke hath set before his worke sheweth to whom this worke was dedicated and also what mooued the author him selfe to write the same C. Where fore only Luke maketh a preface to his Gospell that he might briefely shewe the cause which mooued him to write But where as hee writeth to one man alone it seemeth very absurde seeing it rather appertayned to his Offyce to call men generally to the Fayth by the open sounde of the Trump Therefore it seemeth not meete that the Doctryne which belongeth not to one or to two no more but to all estates of men should be by him priuately dedicated to his Theophilus Hereupon it came to passe the some thoughte this word Theophilus to be a name appellatiue and that al the Godly are called theophilos that is to say Louers of God of the Greeke worde Theos and Philos. To the which Opinion the Epithete whych is therewithal added is contrary For hee calleth him Most exellent Theophilus And wee neede not be a fearde of that absurdity which mooued them
Euangelist Mathew him selfe although hee bee more plentifull than the rest and beginneth with the very Natiuity of Christe like a Hystoriographer yet notwithstandinge hee hath pretermitted almost all the Chyldhoode and youth of Christe Also the Gospel of Marke omitteth many thinges and begynneth the Euangelicall Hystory at the preachinge of Iohn the Baptist Iohn toucheth certayne thinges gleaningly as omitted of the rest Wherefore S. Ambrose gieueth vnto Luke a Hystoricall or peculier style For when hee hath geuen to euery one of the Euangelists that which belongeth vnto him hee sayth S. Ambro. But S. Luke obserued as it were a certaine Hystoricall order and hath reuealed vnto vs more of the Lords Myracles notwithstandinge so that the Hystory of this Gospell might coÌ„prehend al the Vertues of Wisedome And a litle after he sayth For wee haue sayd that this Booke of the Gosple was penned with a Hystoricall style To bee shorte if so bee wee compare him with others we shall see that hee hath bestowed much more Laboure as well in wrytinge of matters as in expressing Preceptes Also this our Euangelist after the Hystoricall maner beginneth with narration There was sayth he in the daies of Herod the king c. The which History he prosecuteth to the end Which are most suredly to bee beleeued B. The Euangeliste woulde haue those thinges which hee is about to shewe to bee taken and receyued not as matters of Chaunce but as Matters of waight and credit euidently proued without all doubt For somuch doth the Greeke worde importe C. There is in this speache a secrete Antithesis or comparison as wee sayd before because hee challenging to himselfe the authority of a faythfull witnesse abrogateth credit from others which taught the contrary B. Let vs learne by this example of Luke to follow with all diligence sincerity certaynty in Gods matters least at any time wee imbrace the Imaginations of men for the worde of God Let vs bee no longer Chyldren wauering and caryed about with euery wynde of Doctrine in the wilinesse of men Ephe 4.14 in craftinesse to the laying wayte of deceipt They which are led by their owne opinions must of necessity abyde doubtfull the which is far from a Christian man who ought to bee most certainely perswaded by the spirite of God of those thinges which hee belieueth concerninge Chryste Wherefore also they which are faythfull Mynisters appoynted of God to geue vnto his family the worde of saluation if at any time as often times it happeneth vnto men as vndiscreete persons they doe mingle with the true heauenly foode the poyson of humane inuencions they ought not onely most willinglye to suffer both them selues also their Brethren to be admonished thereof but also intreate them to doe it Whereuppon Paule when one did prophesie would haue the rest to Iudge 1. Cor. 14 29. least any humane thinge should creepe into the Churches vnder the name of Gods worde Here wee see that Luke doth note or accuse none of all those which tooke vppon them to set forth a story of the Lords Actes of any notable lye or error but only of vncertainty and yet notwithstanding he thought that cause sufficiente for him also to write the narration of these thynges Verely if in this lyfe we haue nothing more wholesome than the Woorde of God it is meete that wee shoulde not bee lesse carefull to set forth preserue the sincerity of the same then Sathan continually laboureth to leauen corrupt the same Among vs C. This ought to bee referred to the faythfull B. But hee seemeth very sclenderly to ground fayth vpon the report of men which ought to be stayed onely vpon the woorde of God And in deede the certainty of fayth is attributed to the sealing of the Spirite Wee aunswere that Fayth except the authority of God bee chiefly esteemed and doe first take place will bee contented and satisfied with no testimonyes of men notwithstandinge when there is firste in them the internall confirmation of the Spirite that they haue also gieuen vnto them a certaine Hystorical knowledge of thinges Wee call that a Hystoricall knowledge which wee conceyue of matters done eyther by our owne sighte or els by the reporte of others For concerninge the manifest workes of God wee must geeue no lesse eare vnto eye Witnesses Knovvledge Hystâ—rical then wee muste geeue credit vnto experience Moreouer Luke doth not followe pryuate Authors but such as were also Ministers of the Worde By the which Titell he extolleth them aboue the degre of humane authority Sayinge 2. Euen as they delyuered them to vs which from the beginninge sawe them them selues wyth their Eyes and were some parte of those thinges which they shewed Euen as they deliuered them to vs E. Therefore it euidente that the Euangelist LVKE hath wrytten those things which hee heard of others For that is delyuered which is by narration vttered from one to another But hee writeth not those thinges which hee hath heard of euery one but that which hee hath hearde of men of vndoubted credit that is saye of those which were present at the doing of all those thinges which they shewed And were some part of those things which they shewed A. Or which were Mynisters of the worde For so they which haue bene well exercised in the worde of GOD thoughte good to translate it For hee calleth the Apostells Mynisters of the worde which were appoynted Mynisters in preaching the worde of the Gospell He which only seeth may report otherwyse then hee sawe but these were not onely eye witnesses but were appoynted also Mynisters C. Wherefore they faithfully reported that which they hadde seene and preached He meaneth therefore that they testefied vnto him coÌ„cerning the Gospell to whom authority was geeuen of GOD to preache the same Hereof also commeth that security of the which strayte way hee maketh mencion the which excepte it bee stayed on God may afterward be shaken and troubled Therefore it contayneth great wayght that hee calleth those Mynisters of the word of whom hee hath receyued his Gosple because the faythfull may thereby gather that they Witnesses which ought not to be denyed or excepted 3. I determined also as soone as I had searched out dylligently all thynges from the begynninge that then I woulde wryte vnto thee most excellent Theophilus As soone as I had searched out dilligently E. The olde translation hath When I had attayned all thinges And the Greeke worde is metaphorically taken from those which followe one steppe by steppe least they loose any whit of the way Therefore the minde of Luke in this place is to expresse his paynes and dilligence in enquyringe searching out the truth This note beginning at L. is taken oâ—t of Francis Lambert by the traÌ„slator and added because Marlorate is but briefe L. How diligently wee oughte to examine those thinges which are taught the Euangelist sheweth by his Example when hee sayth I determined also as
soone as I had searched oute diligentlye all thinges from the beginning c. For the Teacher must take heede that hee teache nothing but that is sounde true and most certayne Also the Godly hearers must be assertayned of that doctryne which they must beleue that it is the worde of God and the moste sincere truthe Otherwyse they shall not bee able to stande agaynst Synne Death and Hell For by Fayth onely in the worde of God these are ouercome the which cannot be firme sincere excepte first of all the mynde bee assured concerninge the truth of the worde Most excellente Theophilus E. Theophilus is the proper name of a notable and worthy Personage to whom this Booke which appertayneth to all the faythfull was dedicated by S. Luke euen as wee haue sayd before in the first verse 4. That thou mightest know the certainty of those things whereof thou hast ben informed That thou mightest know E. The latine word is not vt Cognoscas but vt Agnosias betwene the which there is dyfference for Cognoscere signifieth to know but Agnoscere signifieth to know of olde or by proofe As wee knowe him whose face we haue seene not many yeares before Whereof thou hast bene informed In olde time they which were newly baptised had deliuered vnto them the mysteries of the Christian fayth but by word of mouth without writing according to the maner of those olde Deuines amonge the Aegyptians Druides vvere somtime in Fâ—ance called Gallia one of the the tvvo estates of lâ—ke conâ—ition as the spiritualty is novv among vs. and of the Druides amonge the Frenchmen This was to be newly instructed in the misteries the which Paule and Luke call in Greeke Gatechein for Echein signifieth to sounde with the voyce whereof came Catechein which signifieth to teache and instruct by worde of mouth those thinges which thou wilt not leaue in wrytinge Whereupon they which were taught were called after the same maner Catechoumenoi or Catechetoi that is not yet entered into Religion and they which taughte Catechetai that is to say Teachers The Sence therefore and meaninge of S. Luke is this That thou mightest nowe more fully and certainly know by wryting those thinges which thou afore time at thy entery into Religion learnedst by woorde of mouth Hereby wee learne that wee must reade S. Luke to this ende that wee might be without all feare and secure in his narration not doubtinge whether he speake in good sooth yea or no but assuring our selues that wee haue a true and most certaine narration The certainty of those thinges E. Wee doe the more assuredly knowe those thinges which wee haue learned by writing and order specially if wee haue hearde the same before of others or all one thing of the selfe same men because the continuance of the narration doth bring great credit to any thing C. This place verely is worthy to be noted with dilligence for the Worlde cannot discerne fayth from an opinion For that which the World conceiueth hath no certaynty But God woulde haue vs sure There is also another coÌ„mon error for some men when they would haue any certainty doe rather canfirme and stay them selues vppon thinges which come vnlooked for then vpon the manifest truth But wee see that God will not haue vs to wander for hee hath gieuen vs that vppon the which wee may stay our selues as this Hystory Let vs vse his benefite and not settell our myndes in error and in doubtfull matters vnder the pretence of Fayth And withall let vs knowe that we must not receiue for a certaynty what soeuer is spoken but must vse Iudgement As for Example there were many vayne Opinions spread abroade after the resurrection of Christ all which if a man will imbrace there shall be no ende Therefore the Lorde gaue vnto his Apostells a deepe wise coÌ„sideration in writing that we might haue somewhat certayne Neuerthelesse wee must take heede that we thinke not the authority of that holy Scripture to depend vpon men as the enemies of truth dreame but vpon the true God who hath spoken by his holy spirite in his seruauntes R. Wherefore how well so euer wee knowe the Canonicall Scripture because the Church hath allowed the same yet notwithstandinge neyther the true Church of Christe nor the Hypocriticall and false Church which is mixte with the true Church oughte to vsurpe vnto them so great authority as to inuert the holy Scripture to appoynt newe Commaundementes of God and to make newe Articles of fayth but we ought rather to doe this that seeing this holy Scripture which the Church hath deliuered to vs as it were from hande to hande is approoued and confirmed by most assured testimonies and seing that wee men are not the Authors but the Witnesses of the Scripture not Heads but Members of the Church not maisters but mynisters not Lords but the seruauntes of Christe this I say considered wee oughte to imbrace this Scripture with both hands Let vs submit our selues to these coÌ„maundements of God which are conteined in this Scripture and let vs obay this fayth which is prescribed vnto vs loÌ„ge before by the Prophetes and Apostles and so by the whole Apostolyke church that we may attayne true Saluation in Chryst Iesus the which we oughte to desyre aboue all Thinges in the World 5 There was in the Dayes of Herode the Kynge of Iurye a certayne Prieste named Zacharias of the course of Abia and his wife was of the daughters of Aaron and her name vvas Elyzabeth There vvas in the Dayes of Herode B. The Myraculous rising of Iohn the first Euangelyste made somewhat to the commending of the pryce of the Gospell and of the acceptable time which began when the Gospell was preached in the Worlde C. Wherfore verye fitely Luke begynneth his Gospell at Iohn the Baptiste euen as a man which would speake of the Day Lyghte beginneth at the Day starre For he went before the Sonne of ryghteousnes which was euen arysing as doth the Morning starre The rest of the Euangelistes also make mencion of him but they begin at that time when he executed hys Office But Luke seeketh to brynge Credit and estimation vnto him before hee was borne setteth forth the wonderfull and mighty power of God in his Infancie and sheweth that he was appointed of God to be a Prophete before meÌ„ could discerne what he should bee the whych he doth to this ende purpose that he might be heard with the greater reuerence wheÌ„ he should come abroad to set forth the glory of Chryst And this Herode of the which Luke maketh mencion was the son of Antipater whome his Father aduaunced vnto the Kingedome in inlargynge whereof he tooke such paynes and Laboure that hee was called Herode the greate And there are some whych thinke that he was therefore heere named of Luke because hee was the firste forreyne Kyng And that therefore it was a conuenient time for the redemption because the Scepter
day it shall bee sufficient for vs briefly to shewe that the wordes of the Angell are falsely wrested of them to a yearely reioyseinge of a byrth day seeing the Angell simply commendeth the Ioy which shoulde come to all the Godly by the fruite of his Doctrine For they reioyced that a prophet was borne vnto them by whose mynistery they were brought into hope of saluation B. Therefore when wee see that Iohn was so great and notable a Seruant of God we haue also great cause to reioyce that such a Preacher is sent vnto vs which in some part should premonstrate Christe vnto vs. For howsoeuer hee serued his age and time yet notwithstanding hee speaketh still vnto vs and that notable Sermon Beholde the Lambe of God is directed vnto vs. 15. For hee shal be great in the sight of the Lord and shall neyther drinke Wyne nor stronge Drynke and hee shal be filled with the holy Ghoste euen from his Mothers Wombe For hee shal be great C. The Angell confirmeth that which he had spoken concerning Ioy because Iohn was appointed to a greate and wonderfull calling In the sight of the Lorde Z. Here now the third time he sayth In the sight of the Lord but not all in one sence Here in this place In the sight of the Lord signifieth in the businesse and worke of the Lord. C. For here the vertues in the which he excelled are not so much commended as the greatnesse and excellency of the offyce is extolled Euen as Christe when he affyrmeth him to be the most excellent among Womens Children hee hath not respect so much to the holynesse of Life as to the Mynistery Math. 11.11 And hee shall neither drinke Wine nor strong Drinke C. The purpose of Luke was not to repose the greatnesse of Iohn in the abstinency of Wyne and strong Drinke onely his intent was to shew that he should haue some speciall gifte disagreeinge from the common life of men not that this of it selfe simply is so great a matter for wicked men are founde to abstayne but the Lord ment by this euident signe Abstinencie of Iohn to geue a badge vnto his seruaunt whereby the world might knowe him to bee a perpetuall Nazarite The Priests also abstayned from Wyne and strong Drinke when their turne came to serue in the Temple Leui â—0 9 The same abstinency was prescribed to the Nazarites vntill such time as their vowe was at an ende Num 6.3 The Rechabites also abstayned for euer Ieâ—e 356 because it was so commaunded them of their Father But God shewed by a notable token that Iohn was dedicated a Nazarite vnto him during his lyfe Iudg. 13 euen as wee reade also of Samson B. Moreouer it was meete that Iohn should excell all the Prophetes which were before him in deuine preachinge beside this that hee was specially appoynted a Prophet to the Iewishe Nation Wherefore it was meete that he shoulde wante nothinge of the most excellente holinesse euen in externall things that there myghte bee no occasion taken at him to reiecte the Gospell which hee should preache Howbeit this serued not the Reprobate For when they saw that he farre excelled all that went before him Math. 1â— they sayd notwithstandinge hee had a Deuell C. Moreouer we may not vnder the pretence of this place faine a worship of God in abstaininge from Wyne as doe the apishe Papistes who imitate the Fathers in euery thinge Only let euery one imbrace temperancie Let them which feele harme by drinking of Wine willingly abstayne from the drinking of the same and let them which want wine be content to misse the same And he shal be filled with the holy Ghoste C. By these words nothing els is noted but that there shall appeare such a towardnes in Iohn which shall shew the hope of his greatnes to come And wee speake not of such towardnesse as is in Prophane men but with such as agreeth with the excellencie of the Office Therefore the sence and meaning is this The power and Grace of the spirite shall not onely then shew it selfe when he shall begin his Office but he shall excell in gyfts of the spirite so soone as hee commeth oute of his Mothers wombe which as certayne tokens shal testefie what he shal be For from his Mothers Wombe is as much to say as from his first infancie We coÌ„fesse that the power of the spirite wrought in Iohn when hee was as yet included in his mothers Wombe but the Angell hath here a farder meaning namely that Iohn being yet an Infante should be openly discouered with singuler coÌ„mendation of the grace of God Therefore there were two signes namely the externall signe which was the abstineÌ„ce of Wyne and strong drinke and in the inwarde signe which was excellente gyftes There is no neede that wee shoulde here subtilly dispute or rather tryfell and spende the time in vayne concerning the fulnesse of the spirite because the Scripture by this name meaneth nothinge els but the great abundance of the gyftes of the holy Ghoste â—n 1.16 â—or 12.11 â—e 4.7 We knowe that the spirite was geuen aboue measure to Christe alone that we all might receiue of his fulnesse but to others it is geueÌ„ by measure But they which are indued with such plenty of grace that the common sorte of men haue no such measure are sayd to bee full of the Spirite Moreouer as the plentifull power of the Spirite was the extraordinary gyfte of God in Iohn so wee must note that the spirite is not geuen by and by to all men from their Childhoode but when it seemeth good vnto God Iohn bare a badge froÌ„ his mothers wombe of the grace to come Saule all the while that hee was a Keeper of beastes had no maner of kingly shewe in him but being chosen at the length to be king he was sodainely chosen into a newe man Therefore let vs learne by this Type that there is the free operation of the spirite in men from the first Infancie vnto extreame olde age 16. And many of the Chyldren of Israel shal he turne to their Lord God And many of the children of Israel BV. At that time in the which Iohn liued among men true Religion among the Iewes lay so defiled and corrupted with Pharasaical traditions and with an innumerable sorte of other impieties in somuch that there appered no shewe of that Religion which the Patriarkes imbraced and the Prophets preached Math. 10 1â— Iohn therefore came to reforme true Religion as our Sauiour Christe also testefieth by the seuere exposition of the lawe and by feareful threatnings of grieuous punishments reuoking the Iewes from wicked Hypocrisie to followe true repentaunce Now sayth he is the Axe layed vnto the Roote of the Trees Math. 3.10 euery Tree therefore which bringeth not foorthe good fruite is hewen down and cast into the fier He inuiteth the Pharises and Saduces to repeÌ„tance vpon paine of
teache vs to craue that of her which shee her selfe hath receyued and shall receiue wyth vs from another Also to grosse is the Ignorance of the Papists which turne this salutacion as it were by Magicall exorcisme into a Prayer yea and they haue vrged the same so farre that none of their Preachers may craue the grace of the Spirite before their Sermon but by their AVE MARIA AVE MARIA a Popish prayer In the which there is nothinge contained but a salutacion and what foolishnes is that to salute one which is absent 29. And when she sawe him she was troubled at his saying and cast in her minde what maner of salutacion that should bee And when shee sawe him shee was troubled C. The Euangelist Luke sayth not that the Virgin was troubled at the sighte of the Angell but at his sayinge Why then doth he make mencion of his sight This seemeth to be the cause for that Mary knowinge that there was some heauenly glory in the Angell conceyued a sudden feare of the reuerence of God Therefore shee was troubled because shee perceyued that shee was saluted not of a mortall man but of the Angell of God Fonde and Childishe then is their opinion which thinke that Shee was troubled because shee feared least they were some entiseinge wordes of a Louer to some euell But there is no doubt but that a maiesty and glory shined in the Face of the Angell in such wyse that shee coulde suspecte no such thinge but mighte rather knowe him to bee sent C. Moreouer Luke doth not say that Shee was so troubled that shee cryed out but doth rather expresse the signe of an attentiue mynde and well aduysed as appeareth by this And cast in her minde what maner That is to say whereto this salutacion tended and what the meaning of it was after the which consideration shee perceiued that the Angell was not sent for naught BV. Shee vnderstoode that it was a singuler and speciall salutacion contayninge some mistery in it but what it should be shee coulde not tell C. By this example wee are taught first that the woorkes of God are not rashly to bee vnderstoode secondly that they ought so to be wayed of vs that wee haue first Religion and feare 30. And the Aungell sayd vnto her Feare not Mary for thou hast found grace with God Feare not Mary BV. Although the Virgin aunswered neuer a woorde to the Angell yet neuerthelesse hee perceyued by her countenance and behauiour that shee was after a sorte afearde Therefore out of hand hee openeth vnto her at the full the salutacion which was a remedy for her feare and therewithall briefly and exactly declared the scope and ende of his message And first hee saith Feare not Mary All those thinges which thou fearest are in safety and to the ende thou mayest playnely vnderstand I will expounde vnto thee the reason of my salutacion and why I come to thee a messenger from God C. In that the Angell willeth her to lay aside feare let vs alway haue in minde the imbecillity of our fleshe the which cannot but feare so often as the least sparke of Gods glory appeareth For we may not thinke that the presence of God is without effect when wee seriously conceiue of the same Therefore seeinge all men are subiect to his Iudgement Feare coÌ„eth of the infirmity of the flesâ— of feare commeth tremblinge vntill the Father shewe hymselfe The holy Virgin sawe such a great heape of wickednesse in her Nation that shee had Iust cause to feare great vengeance Wherefore the Angell to take away feare pronounceth him selfe to be the Messenger of an incomparable benefite sayinge For thou hast founde Grace wyth God Z. This is a confirmation of that which hee sayd before Hayle thou that arte freely beloued The like kinde of speach wee haue in Moyses Exo. 33 1â— Thou hast founde fauour in my sight Also And now I praye thee if I haue founde fauoure in thy sight c. Agayne Exo. 33. â—7 Because thou haste founde grace in my sight The Iewes by this maner of speach declare that God is the cause and well springe of grace and powreth his Grace into vs freely without our merite and that hee bestoweth his benefits vppon vs of his mere liberality and goodnesse For hee is not sayd to finde grace which seeketh the same but he to whom the same is offered without seeking Z. Thus wee reade that Noe found fauour in the sight of the Lorde The which is as much as if the Scripture had sayd God had compassion vppon Noe hee loued Noe and blessed him Therefore Mary founde fauour wyth the Lord that is to say the Lorde of his goodnesse and ready good will had compassion on her powred his grace and gyfts into her loued her and ordayned her to great honor 31. For beholde thou shalt conceyue in thy Wombe and beare a Sonne and shalt call his name Iesus For beholde thou shalt conceyue R. Now the Angell sheweth the cause of his ambassage C And hee confirmeth his wordes first of all by the prophesie of Esay â—ay 7.14 and afterwarde by other places of the Prophets to th ende they mighte the better sinke into the minde of the Virgin For such Prophesies were very well known among the godly Howbeit herewithall wee muste note that the Aungell did not speake priuately onely in the Eare of the Virgin but that hee brought the Gospell which shortly after was to be preached throughout the whole world Wherefore it came not to passe without the counsayle of God that the consent and agreemente amonge the olde Prophets was so plainely expressed and the present message concerninge the reuealinge of Christ â—say 7.14 â—at 1.23 A. The Prophet Esay sayth Beholde a Virgin shall conceiue The which Mathew tourneth thus Beholde a Virgin shall be with childe And Luke Thou shalt coÌ„ceiue in thy Wombe and beare a sonne the which are all one in signification C. Also this worde Conceyue is sufficient to cofute both the Heresie of Marcion and Manichaeus For hereby we may gather that Mary brought not forth a Phantasticall body but the very same which shee first conceyued in her Wombe And thou shalt call his name Iesus The reason of this name is geeuen in Mathew namely Because he shall saue his people from their sinnes 32. Hee shal be great and shal be called the sonne of the Hyghest and the Lorde God shall geeue vnto him the Seate of his Father Dauid Hee shal be great BV. The Aungel very diligently sheweth how great and who this Iesus shal be speakinge of the glory and eternity of his Kingdome Hee doth not declare his whole office hee counteth it sufficient to declare him to bee the Messias and promised Redemer in the Lawe and Propheths He sayth that he shal be great C. The which also the Angel had spoken concerning Iohn the Baptist in the 15. verse going before whom notwithstanding his purpose
was not to make equall with Christe But Iohn the Baptist in his degree was great but the greatnes of Christ is straight way expressed when it is sayd And the Sonne of the hyghest By the which wordes the Angell extolleth the sonne of Mary aboue all Creatures For he hath his singuler and proper to hym selfe alone Heb. 15 that hee shoulde bee called the Sonne of GOD euen as the Apostell affyrmeth Wee graunt that the Aungells of Heauen and Kings of the earth haue sometyme these Tytells geeuen vnto them in the Scripture but these are called the Sonnes of GOD in common for their excellency And there is no doubte but that God doth exempt his Sonne from all others when hee peculiarly speaketh thus vnto him Thou arte my Sonne Therefore Christe is Ioyned here neither Psalm 27 with Angells nor with men that he might be in the number of the sonnes of God but that which is geuen vnto him is such that none may presume to take the same vnto him The Sonnes of God are Kinges not by the right of Nature but because it hath pleased God to aduaunce them to such honor This title belongeth not to the Angells but only because vnder the most chiefe they excell amonge other Creatures VVee are the sonnes of God by adoption We also are the sonnes of God but by Adoption which wee obtaine by faith and not by nature but Christe is the onely begotten sonne of God A. Also this woorde Highest is the name of God very ofteÌ„times vsed without the Substantiue God as heere Thou only art the moste highe aboue all the Earth Psal 83.29 Also It is a good thing to praise the Lorde Psal 92.1 and to singe vnto thy name O thou most high Also I wyll bee lyke vnto the most hygh Esay 14.14 C. And whereas the Angell vseth the worde of the future tence sayinge hee shal be called the wicked Dogge Seruetus thereby goeth aboute to proue the Christe is not the euerlasting sonne of God but that he began so to be accouÌ„ted when he tooke vpon him our flesh but this is horrible blasphemous Seruetus Heresie He reasoneth thus Christe was not the sonne of God before he taking vpon him our flesh appeared in the world because it was said vnto the Angell He shal be called the Son of the highest But we answere that the Wordes of the Angell haue no other signification but that the Sonne of God should be manifestly declared to be such a one in the fleshe as hee was with the Father from euerlastinge that is to say eternall For to bee called is referred to euident knowledge And there is great difference betwene these two Whether hee began to be the sonne of God which was not before or whether he was reuealed among men that they might knowe him to be the same which was promysed longe before Verely seeinge God the Father was called vpon of his people in all ages and acknowledged to bee a Father it must needes thereof follow that he had a Sonne in Heauen of whom and by whom thys Fatherhoode came vnto men Therefore men shall arrogate to much vnto them selues if they presume to boaste them selues to bee the sonnes of God without it be in respect that they are Members of his onely sonne Wherefore it is certayne that the holy Fathers were bolde to geue vnto them selues that honorable name onely vpon trust of the Sonne which was there Mediator Moreouer what this more perfect knowledge Rom. 8. Galat. 4 of that which we now speake can doe the Apostell Paule teacheth in another place namely that now wee may both cry and call God our Father And the Lord God shall geeue vnto him the seate C. Hee promiseth that it shall come to passe that shee shall be with childe with him which was promised to Dauid the King to the ende the Virgin might the better knowe that hee should be the same Redeemer which longe before was promised vnto the Fathers And so often as the Prophets speake of the building vp of the churchs they referre the whole hope of the faythfull to the Kingdome of Dauid in somuch that it was holden as a sure grouÌ„d-amonge the Iewes that the saueinge health of the Church consisted in the happy and prosperouse Estate of that Kingdome and that nothinge coulde better agree with the Office of the Messias than to builde vp a new the kingdome of Dauid Wherefore also the name of Dauid is sometime geuen to Ier. 30 â— the Messias â—ze 34.24 Oze 3.5 As this They shall serue their Lorde and Dauid their King Also Dauid my seruant shall raigne a Prince ouer them And those places where hee is called the Sonne of Dauid are well ynough knowen To bee shorte the Angell sheweth that the Prophesie of Amos shall bee fulfilled in the person of Christe Amos. 9.11 concerning the raysinge vp of the Tabernacle or throane of Dauid which was broken downe and ouerthrowen R. To the which agree the wordes of the other Prophet Esay 9.7 sayinge Hee shall sit vpon the seate of Dauid and vpon his kingdome that he may confirme and establish the same in Iudgement and in righteousnes from henceforth for euermore The Seate of Dauid is the Kingdome of Dauid not which Dauid possessed but which GOD promysed to Christe the Sonne of Dauid Also how Christe is sayd to bee the sonne of Dauid reade the 22. Chapter of Mathew beginning at the 43. verse 33. And hee shall raygne ouer the House of Iacob for euer and of hys Kingdome there shal be no ende And hee shall raygne ouer the Dan. 7.13 A. This also was promised by the prophets Beholde one came as the sonne of man with the Cloudes of Heauen c. His dominion is an euerlastinge dominion which shall neuer be taken away Mich. 4.7 and his Kingdome shall neuer be destroyed Also He shall raygne ouer them in Mounte Syon from that time forth for euermore Ouer the house of Iacob C. Seeing saluation was specially promysed to the Iewes euen as the couenaunte was made with their Father Abrabam Rom. 15 8 and Christe as winesseth the Apostell Paule was a Minister of the Circomcision the Aungell doth not without cause appoynte his Kingdom in that nation euen as it was his proper seate But this is not disagreeinge with other Prophesies which extende the Kingdome of Christe to the vtmost partes of the Earth For God hath ingraffed the Gentiles by a newe and wonderfull Adoption into the stocke of Iacob who were before straungers notwythstandinge so that the Iewes might keepe the more principall place as the first begotten Euen as it is sayd The Lorde shall sende the Rod of thy Power out of Syon Psal 110 2â— Therefore the Seate of Chryste was placed amonge the People of Israell from wheÌ„ce he subdued the whole world vnto him For so many as hee gathered together by fayth vnto the Chyldren of
his hand lifted him vp being prostrate and layed on the Grounde Religion was a thousand wayes contaminated In publique Doctryne there was nothinge sincere the gouernment of the Church was quite out of order nothing appeared but mere barbarisme the pollitique gouernment was ouerthrowne the body of the people was rent torne by the Romaines by Herod as by brute Beasts Wherefore the more gloriouse was their deliuerance which they had no hope to enioy And that which the Lorde did then hee doâ—h also dayly For those are his whom he helpeth and deliuereth For that must be fulfilled in vs which happened vnto the people of the Iewes If we fall there is no cause why wee shoulde dispayre let vs looke when the Lord shal stretch forth his hande to helpe vs. This is a notable consolation And by this name Israell hee comprehendeth the vniuersall Church of all the faithfull Israell is here called the Seruaunte of the Lorde as in many other places also because hee was admitted and receiued into the Housholde of GOD. B. But they are the true Israelites which imbrace Christe the Sauiour For all which are of Israell are not Israelites before GOD but onely they which are partakers of the promise Rom. 9.7 Galat. 3.7 euen as Paule proueth in many words That hee might be mindefull of his mercy C. Mary sheweth the cause why a People proane to Destruction was receiued of God yea why GOD would lift them vp nowe that they are fallen namely that in sauing of them he might declare his mercy Notwithstandinge Shee sayth expresly the God remembred his mercy the which hee might seeme after a sort to haue forgotten in sufferinge his People so miserably to bee vexed afflicted For it is a vsuall thing to attribute Affections vnto God accordinge as men gather that hee is eyther angery or pleased with them Therefore God neuer forgetteth his mercye nor chaungeth his Affections But this is not alwayes knowne vnto vs but is oftentimes hid from vs. Therefore Mary sayth that it was Reuealed to Israell that God had remembred his mercy Thus it happeneth vnto vs oftentimes For we are often times so destitute and without all helpe that we cannot tell what to thinke els but the God hath forgotten vs his mercies When we feele that we are destitute of all helpe then let vs remember this that GOD hath holpen his seruaunte Israell And note here that hee calleth the promises of Saluation the mercies of God least any man should thinke that God is moued by any other thing then by his onely mercy to promise and to performe his promises then by the reuealed saluation in Christe 55. Euen as hee spake to our Fathers namely to Abraham and to hys Seede for euer Euen as hee spake to our Fathers C. Bycause mens myndes do not conceiue the Mercies of God no farther then he offereth and testefieth the same by his word here Mary reduceth her selfe and others to the Promises teachinge that God hath bene faithfull and constant in his promises In this sence God is oftentimes called Gentle and true bycause wee shall neuer be perswaded and assured of his good will towarde vs excepte wee remember his worde by which hee hath bounde him selfe vnto vs which worde also doth couple tye with an inseperable knot our saluation with the goodnesse of God Moreouer Mary sheweth by the same wordes that the Couenaunte which God had made longe before with the Fathers was free and without deserte bycause there Shee deriueth the promised saluation from the mere mercy of God as from a well And hereby wee gather that shee was wel exercised in the doctrine of the scripture Mary exercised in the scriptures Euery one at that time looked for the Messyas but fewe grounded their Faith vppon such sincere knowledge of the Scripture Namely to Abraham C. After shee had spoken generally of the promises of God she coÌ„meth to the particuler as if she should say Hee spake not onely to the Fathers but to all their Posterity If you reade it appositiuely it seemeth an absurde alteration of the case For it ought rather to haue bene sayd To Abraham and his seede But it is not a simple apposition Bycause Marye doth not only shewe who those fathers were to whom God spake but doth also extend the force and the effect of the Promises to all the Posterity which were the naturall seede of Abraham Whereupon also it followeth that she speaketh of the solemne couenant which was specially made with Abraham his Posterity For other Promises which were geuen to Adam to Noe and to others did belonge to all Nations generally And to his seede That is to say to the posterity of Abraham Faith maketh the Gentiles the seede of AbrahaÌ„ Galat. 3.7 looking for Christe by Fayth as did Abraham C. For as their owne incredulity cut of many of the sonnes of Abraham and were deuided from the house and Linage of Abraham bycause they were Bastards euen so we which were Forrayners being ingraffed by faith are sayd to bee the true seede of Abraham B. For they which are of Faith saith the Apostell Paule are the Sonnes and seede of Abraham C. Therefore let vs knowe that God spake so in olde time to the Fathers that the grace offred vnto them pertayneth also vnto the Posterity Secondly that the Adoption of all the Gentiles was made by Faith that they might be the spirituall Sonnes of Abraham which were not so by Nature For Marye speaketh not here of Christ the Seede of AbrahaÌ„ as many to curiously write but of Abraham and of the Posteritye of Abraham to whom Iesus the Sauiour was promised For euer As if shee should say that the seede of AbrahaÌ„ should endure to the ende of the world 56. And Mary abode with her about three Monethes and returned agayne to her owne house C. Mary aboade with her Cosine almost three Monethes namely vntil the day of her Childbyrth For it is probable that there was no other cause of so longe tariance but onely this that she might beholde the grace of God which was tolde her of the Angell for the coÌ„firmation of Faith B. As therefore their friendship onely is true whom the grace of God linketh together in friendship euen so they caÌ„not by and by depart one from another which come together in the Lord except the same glory of God which broughte them together doe also put them a sunder the which glory they can better seeke beinge seperated in Body then when they are ioyned together notwtstanding in myndes they are neuer distracted And returned againe to her owne house A. There is no doubte but that Mary greatly reioysed in hearte in all this Iourney 57. Elizabethes time came that she shoulde bee Deliuered and Shee brought forth a sonne C. The suÌ„me of this story is that the birth of Iohn the Baptist was made notable wonderful by diuers miracles which foreshewed that there should be
some great notable thing in time to come in the Infant For the Lords will was to make him exellent famous by rare miracles euen from his mothers wombe leaste afterwarde hee shoulde come forth as one obscure of the common sorte of men to execute the Office of a Prophet R. First of all shee now declareth the most euident Maiesty of the truthe of Gods Promises For the Angell had promised to ZACHARIAS Thy Wyfe Elizabeth shall bringe forth a sonne and thou shalte call his Name Iohn verse 13. And she brought forth a sonne By which example let vs coÌ„firme our faith and if we haue any worde of Gods promise let vs not thinke that any thinge can be of such force that it can oppresse and extinguishe the truth of the same 58. And her neyghbours and her Cosines heard how the Lord had shewed greate mercy vpon her and they reioysed with her And the neyghbour heard C. They knewe this before but although wee knowe the worke of God yet notwythstanding in the perfection of the same wee are touched with more Affection Therefore there was then greater reioysinge and as it were the fulnesse of Ioy. How the Lorde had shewed great mercy C. It may be doubted whether these men Iudged the greate mercy of GOD by the onely blessinge of geuinge a Sonne or by that which they hearde firste howe that an Aungel appeared to Zacharias which promised to him a Sonne This in deede was no small Benefite of God that a Barrayne Woman well strycken in yeares brought forth a sonne contrary to the order of Nature Therefore it may bee that for this cause only they extolled the greatnesse of Gods goodnesse And they reioysed with her E. This thinge by reporte was caried to those that dwelte rounde aboute who as they were before sorye for ELIZABETHES Barraynesse so they reioysed that nowe by the great Mercy of GOD the Barrayne had conceyued and brought forth a man Chylde Rom. 12.15 B. Thus Loue is woont to reioyce wyth those that reioyce as teacheth the Apostell Paule 59. And it came to passe that on the eyghte day they came to circumcise the childe called his name Zacharias after the name of his Father And it came to passe that on the 8. day R. It is written in the Booke of Moses This is my Couenant which yee shall keepe betwene mee you and thy Seede after thee Let euery man Chylde amonge you be circumcised That is Gen. 17.5 yee shall circumcyse the foreskin of your flesh and it shal be a signe of the Couenaunt betwene mee and you And euery man childe of eyght dayes olde amonge you shal be Circumcysed Also it is sayd Verse 4 But the vncircumcised man childe in whose fleshe the foreskin is not circumcised eueÌ„ that person shal be cut of from his people bycause he hath broken my couenaÌ„t And in an other place Leuit. 12 3. And the eight day the foreskin of the Childes flesh shal be circumcised Seeinge the Lord chose Abraham that hee mighte not onely in his Posterity set vp his Kingdome and worship in the Land of Chanaan but also that hee might cause Christe to come of his Seede in whom all Nations might obtayne the blessinge hee commaunded this circumcision by which as by a publique seale hee might testefie and declare the Couenaunte made with Abraham with his Seede and might confirme the saith of euery one which was circuÌ„cised according to the deuine institucion as that the Couenant of God doth also apertaine vnto them and bringeth saluation vnto them And when Iohn was borne the law of Moses stoode in effect and there was neuer any time more neere in that which Christ should bee borne which was promised to the seede of Abraham neyther was there any other which shoulde geeue more euident testimonies concerninge Christe concerning his assention into Heauen and concerning the sending of the holy Ghoste after he was glorified than IOHN Therefore none ought more Iustly and necessarily to be Circumcised than Iohn C. So that the neyghbours and Kinsfolkes of Elizabeth came together the eighte day for duety and humanities sake accordinge to custome But God vseth this occasion that hee might make them Witnesses and beholders of his power and glory And there is no doubt but that the greater part came together to here talke concerning this straunge wonderfull byrth They did accounte it a myracle to see an olde and Barrayne woman so sodenly to be with Childe now when the Childe was borne this admiration was renewed increased C. Furthermore hereby we gather that although they did circumcise their Infants at home yet that they were not wonte to doe the same without a company and assembly of men and that for good consideration â—acrameÌ„ts â—ught not â—cretly to â—ee miniâ—ered â—ough in â—e house â—mtime For seeing it was a coÌ„mon Sacrament of the Church it ought not bee ministred secretly R Yea at this day the Iewes come together into the synagoge when they circumcise their Infants Bu. And beholde here how the Parents without contradiction obay the Lords ordinance although they knewe that the Chylde was beloued acceptable with the Lord and replenished wyth the holy Ghoste Therefore wee ought not to neglect the Sacraments although we know that we wante not those things which are signified by Sacraments And they called him after the name of his Father Zacharias C. Wee knowe that in beginning names were geuen vnto men either as occasion serued or els by Propheticall motion to note the secrete worke of God but afterwardes in longe processe of time when there was greater Plentye of names so that well new names coulde not dayly bee deuised they holdinge themselues contented with their olde approued names called their posteritity by the Names of their Auncetors Thus the Father gaue name vnto the Sonne or ells tooke the same from others and this Custome was almoste taken for a Lawe So before Iohns father there were many whose names were Zacharias And it may be that this Zacharias came of the Sonne of Barrachias Therefore because such a Custome had continued among them these men seeke to retayne the same in naminge the Infant Names the custoÌ„e thereof But as there is no Religion in Names so no man of sounde Iudgement will deny but that the faithfull haue herein their Godly choyse that they may gieue to their Children such names as may serue them in stede of Doctrine and of Admonition also that they may rather take them of the holy Fathers that they may prouoke their children to be followers of them then of Prophane men 60. And his mother aunswered and sayd Not so but hee shall be called Iohn Not so C. It is vncertayne whether Elyzabeth spake this as taught from HeaueÌ„ or no. Howbeit it is likely that when Zacharias sawe that hee was punished for his slownes in beleuinge tolde his Wyfe by wrytinge that which the Aungell
the more certainely and gladly imbrace the Saluation offered vnto them of the which all the Prophetes had testified from the beginning For our faith which is the sound and firme Foundation is truely referred vnto Chryst seeing he is manifested by the Testimonies of all the Prophets And although there are not many euydente places in the Prophetes concernynge Chryst yet notwithstanding there is no doubte but that the meaning of all the Prophetes was to leade vnto chryst as to the ende as did Moses also For what was the end of the Ceremonies And the Prophetes were interpreters of the Law wherefore if the law leade vnto Chryst it followeth also that the Prophets leade vnto Chryst Howbeit if any man doe more narrowly waighe and consider the Prophets he shal find that there is not one which leadeth vnto Chryst For they cannot haue theyr truth but in Chryst For their commoÌ„ vse was to conclude their speaches by the Couenaunt of the Lorde Thereunto alwaies they reduced the People that they might stand fast in the same Hee which knoweth not this shal neuer vnderstand the Prophetes as did not the Ievves who standing very curiously vpon the enarration of wordes and not vnderstanding the dryft and purpose of the same erred By the mouth of the Holy Prophetes C. He calleth the Prophetes holy to the end their Woords might haue the more authority and reuerence as if he should say that they were no lighte or common but plausible VVitnesses hauing commaundement from God to testify of Chryste Let vs know therefore that they spake not of them selues or see theyr owne decrees before the world but that God spake vnto vs by them Heb. 1.1 2. Pe. 1. â— The which the Apostles testifie But how euery one of the Prophetes haue borne witnesses vnto Chryst it were to longe particulerly to shew Let this at this present serue that they spake plainelie ynoughe of that Redemption to come which was reuealed in Chryst 71. That vve should be saued from our Enemies and from the Hande of all that hate vs. E. The Greeke Texte hath Saluation from our Enemies c. That is to say That vve might be deliuered froÌ„ our Enemies Or. That he wil delyuer vs. E. This Verse and some of them following dependeth vppon the nexte Verse going before where it is sayd As hee spake VVhat hath hee spoken He hath spoken Saluation froÌ„ our Enemies that hee woulde shewe mercy and so forth C. Therefore although this Speach Saluation froÌ„ our Enemies be harde to bee vnderstande yet notwithstanding the sence is plaine that no practises power force and lyings in wayte shall let God for the perpetuall preseruing of vs when wee are deliuered out of theyr handes So that Zacharias doth more plainly explicate the power and Office of Chryst And to speake truth it should profite vs little or nothing to heare that Chryste is geuen vnto vs excepte also we knewe what he profiteth vs. Therfore for this cause he doth more fully teach wherefore the Horne of Saluation was lyfted Namely that the faythful mighte be saued from their Enemies And there is no doubte but that Zacharias knew well inough that the Churche of God had not the pryncipall war wyth flesh and Bloud but with Sathan and all his Traine by which the mortal Enemy seeketh heere Euerlasting Destruction For although also External Enemies doe assaulte the Church yet notwithstanding seeing the kingdome of Chryst is Spyrituall hee speaketh specially heere of Sathan the Prince of this World and of his Army Agayne it is noted how miserable the condition of men is without Chryst that is to say they lie prostrate vnder the Tyranny of the Deuill For otherwise Christ would not haue deliuered his chyldren out of his hand that is to say from his power Notwithstanding this Place teacheth that the Church so longe as it is a Pilgrime in this world is amoÌ„g her Enemies and is subiect vnto theyr Violence if so bee Chryst were not at hande to helpe But this is the inestymable grace of Chryst that our saluation is sure and safe although wee bee beâ—et round aboot with Enemies 72. That he would deale mercifully with our Fathers and remember his holy couenaunt That he would deale mercifully E. That is to say That he would perfourme that towardes our Fathers which of his mercy hee promised vnto them and that he might be myndefull of his holy Couenaunt Hereuppon we see that it came to passe by the onely mercy of God that hee sente a Redeemer this is the Foundation of the whole Redemptiyn A notable Order verely to be obserued For after he had described the Office of Chryst he sheweth agayne that Chryst is not geuen for our merite but onely of the free Mercy of God Tit. 3.5 Not of workes that be in righteousnes which wee haue wrought but according to his mercy he hath saued vs sayth the Apostle With our Fathers C. The Fathers might haue bene thought to haue ben worthy and to haue obtayned this thinge by theyr merites For the VVorld hath ben alwayes thus superstitious that it hath worshipped deade Sainctes insomuch that it hath made of them an Idol Moreouer he meaneth heere that not onely their Nephewes but also their Fathers were vnworthy of so notable a Benefite of God Furthermore wheras Zacharias exteÌ„deth the mercy shevved in his time vnto the Deade Fathers that they myghte all haue the feeling of the Fruite thereof it followeth hereof that the grace and power of Chryste is not contayned wythin the Straights of this Momentany life but is Eternall Neyther hath it an ende wyth the Death of the Flesh seing the Soule lyveth after Death and a Resurrection followeth the Deathe of the Flesh Therefore as neither Abraham nor any one of the Sayntes could attayne Saluation by his owne power and Merits euen so the coÌ„mon Saluation in Chryste was declared to all the Faythfull as well to the deade as to the Lyuing And remember hys holy couenaunte C. GOD is sayde to be mindefull of his Couenaunte because by that longe Delay hee might seeme to haue forgotten thinges vnder the which delay he suffered a People miserably afflicted to languish Therefore there are here three things in order to be obserued which are contained in this verse Fyrst of all that God was led by his mere mercy to make a Couenaunte with the Fathers Secondly that makyng a Couenaunte hee tyed the Saluation of men vnto his word Thyrdly that hee offeted all manner of Grace and goodnesse in Christe that so he might establish all hys promises For the assuraunce of theyr Faith consisteth only in Chryst In the Couenaunt remissioÌ„ of sinnes is promised but the same consisteth in the Bloud of Chryst Righteousnesse is promised but the same is offered in the Satisfaction of Chryste Life is promised but the same is to be soughte no where else sauing in the Death of Chryst Exod. 24.7 Heb. 9.19 And this is the cause why God in
and straunge yoake laied on thē For whereas some say that it was the first taxe after that Cyrenius was liefe tenaunte of Syria it hath no shewe of truth There was a yerely tribute but there was not a yerely taxe Wherfore the sence and meaning is that the Iewes were at that time in far greater wyse oppressed When Cyrenius was liefe tenaūt in Syria E. The sundry appellation of the Liefetenaunts name hath no absurdity whyle some call him Cyrenius some Quizinus or Quizinius For wee know that the Greekes in turning Latine doe for the moste part chaunge somewhat in the pronuntiation As touching the name of Taxe the Greeke word is Apographe that is to say a description a partition into degrees or Families or Cities or tribes or hundredes in like manner annotation and Regestring is description description in respecte of those that are taxed This Description was made to the ende it might be known how much euery one was worth and so Trybute was taken accordyng to euery mās ryches And also that the certayn number of the people might be knowne But what sūme was requyred of euery one neyther Luke here nor any other wryters do declare Iosephus in hys seuenth Booke of the warre of the Iewes the 26. Chapter sayth that Vespasian taxed the People and commaūded that the second Groate shoulde bee brought into the Capitoll or pallace of the City of Rome the which whether it bee agreeing with this Taxe of Augustus yea or no it is vncertaine Reade the 17. cap. of Math. the 24. verse C. But there aryseth a far greater difficulty doubt of another place For Iosephus affyrmeth in his 18. Booke of Antiquities the first Chapter that Quirinus when Archelaus was banished into Vienna was Liefetenaunte who assigned Iudea to the Prouince of Syria For all Wrighters doe agree that Archelaus raigned nine yeares after the Death of his Father Herod Whereupon it followeth that betwen the Birth of Christe and that Taxe there were about thirtene yeares For all men submit themselues to Epiphanius Iudgement who affirmeth that Christe was borne the three and thirtith yeare of Herods raigne that is to say foure yeares before his death This also is some what intricate doubtfull that the same Iosephus hath in his 18. Booke and third Chapter where hee saith that this Taxe was made in the 37. yeare after the towne Actium in Epyre was wonne The which if it bee true Augustus suruiued almost seuen yeares longer And so eight or nine yeares of his Age shal be deminished For it will appere by the third Chapt. of Luke that he was then but fifteene yeares olde But seeing the age of Christe is better knowne then that it should be drawen in question it is very likely that Iosephus erred in this point as in many other also And in deede the Cronicles shew that Quirinius was Consull 19. yeares or there aboutes before the Augustus had ouercome Antonius and raigned alone so hee should be a very olde man when he was sent to gouerne the Prouince Moreouer the same Iosephus reckoneth vp foure Liefetennauntes of Iury within the compasse of eight yeares when as he confesseth that Quintus was Liefetnaunt eleuen yeares The same was Valerius Gratus whom Pontius Pilate succeeded Howbeit another solution may bee brought that it was not lawfull by by to take the Taxe in hand after it was cōmaunded For Iosephus sheweth that Coponius was sent with an army to represse the Iewes Whereby wee may easely gather that the Taxe was let for a time by the Tumult of the people and the Woordes of Luke beare this that there went forth a cōmaundement about the time of Christes natiuity to Taxe the People and a taxe could not be made without the alteration of the state of the Kingdome seeing that Iury was made a part of the Prouince And so this latter parte shal be added in steede of correction This first taxing was made whē Cyrenius was Liefetenaunt That is to say then it was brought to effect and not before Howbeit the whole question is not yet answered Question For seing that Herode held Iury to what ende should the People bee taxed who payde no Tribute vnto the Empire of Rome Wee answere Aūsvvere that there is no absurdity if we say that Augustus to accustome the Iewes to the Yoake would haue them taxed euen vnder Herod Neyther did the peculiar Kingdome of Herod let but that the Iewes might pay somewhat in the name of Tribute to the Romayne Empire For wee know the Herod had but a seruile kingdome But what reason mooued Eusebius to say that this Taxe was decreed by the Senate house we know not 3. Therefore went al to bee taxed euery man to his owne Citty R. Seeing that this Taxe was in Iury euery man went to geue his name into his owne Citty that is into the Metropolitane CITY of his owne Tribe For euery Tribe had his Metropolitant City The Metropolitane City of Beniamin was Hierusalem of Iuda Bethlehem The rest of the Tribes had their Cities also 4. And Ioseph also went vp from Galilee out of the City of Nazareth into Iury vnto the City of Dauid which is called Bethlehem bycause hee was of the house and Lynage of Dauid R. Ioseph and Mary go vnto Bethlehem that as it may seeme they might obay the decree of their Magistrate But this was the worke of God that the saying of the holy Ghoste might be fulfilled and that Christe according to the Decree of his Father mighte bee borne in Bethlehem A. As wee haue shewed in the first verse Obedienc to Magistrates By this example we are taught to shewe withal dilligence our obedience to our magistrate in Ciuill matters though they be grieuouse For if so be the Parents of Iesus Christ the king of Heauen and earth obayed the commaūdement of a heathen Magistrate what honor and how great obedience doe the faithfull owe vnto a Christian and Godly Magistrate Vnto the City of Dauid R. Bycause Dauid was borne there therfore it is called his City Bycause he was of the house linage of Dauid The scripture doth oftētimes ioyne these words house and linage together and yet the one cannot easily bee distinguished from the other That Ioseph and the Virgin did not onely appertaine to the tribe of Iuda but were also of the Linage and stocke of Dauid of the which Seede Christ was promised we haue shewed in our Annotations vppon the first Chap. of Mathew the 16. verse 5. To bee taxed with Mary his spoused Wyfe which was with childe A. Reade the 27. verse of the 1. Chapter going before BV. Mary bycause she was great neere her time might haue excused her selfe from takinge this Iourney but shee woulde not so doe For she would not bee an offence to others And thus it ought to be that they mighte come to Bethlehem bycause of the Prophesie of Micheas of the which we haue spoken in the firste verse
rashly wythout consideration geuen by men but by the Aungell from heauen Secondly that IOSEPH and MARY obayed the commaundement of GOD. And this is the agremēt of our Fayth with the worde of God Namely that hee speakinge vnto vs firste by hys VVoorde our Faith also aunswereth and consenteth vnto hys promises Specially LVKE commendeth vnto vs the order of Preaching the word when he sayth that Saluation was Preached by mans voyce to proceede from the mere grace of CHRYST which was promised of GOD by the Aungell 22 AND vvhen the Dayes of purification after the Lavve of Moyses were ended they broughte hym to Hierusalē to present him to the lord And when the Dayes of her R. Two Lawes are set before vs in this place out of the old Testamente the one concerning the purging of woin Chyldbed and the other concerning the offering and sanctifying of the first begotten The Law concerning the vncleanes of a VVoman in Chyldebed is thus descrybed Leu◠72.2 When a Woman hath broughte forthe Seede and borne a Man Chylde shee shall bee vncleane seuen Dayes lyke as shee is vncleane when shee is put a parte for her Dysease And in the eighte day the foreskyn of the Chyldes flesh shal be cyrcumcysed And shee shall continew in the Bloud of her purifyinge three and thyrtie Dayes C. Therefore it was meete that shee should fulfill the ryte of her Purging the 40 day after her deliuerance Notwithstandyng Mary and Ioseph came to HIERVSALEM for an other cause Namely to presēt Christ vnto the Lord because he was her first borne Sonne Now we must first speake of purifying Purification C. Some Translations haue AND vvhen the Daies of theyr purification c. C. By which VVoordes Luke maketh both Mary and Chryste Partakers of the purifying For this Pronowne there cannot by any meanes be referred to Ioseph And it is no absurdity to say that Chryst who should be made accurssed for vs vpon the Crosse tooke vpon him for our sakes our vncleannesse althoughe as touching him selfe he was without all Spot of Sinne that is to say if the VVell of all purenesse would be coūted impure and vnclean to wash away our spottes They are deecyued whych thinke thys to be onely a polliticall Lawe as though the VVoman were vncleane before her husbād and not before God When as rather both the Corruption of Nature is set before the Eyes of the IEVVES Originall sin proued by the lavv of purifying and also the remedy of Gods Grace And this one Law is sufficiente to proue oryginall sinne as it containeth a notable Testimony of the Grace of God For the cursse of Mankind could not be more euydently declared then when the LORDE testified that the Infant commeth impure and Vncleane from his Mothers VVomb inso much that the mother her selfe is thereby polluted and defiled Verely excepte man were borne a sinner and were by Nature the chylde of VVrath and had remayninge in hym some Dregges of sin hee should not neede purifying VVherefore it followeth that all were corrupted in ADAM seeinge by the Mouth of the LORD they are condempned of Vncleannesse Neyther is it any Thynge Repugnaunte vnto this that the Ievves are called Holie Brawnches spryngynge from a Holy Roote Rō 11.16 because this Holinesse came not of them selues For althoughe by the Pryuilege of Adoption they were chosen to be a holie People Yet notwithstanding they had fyrste that naturall Corruption whych commeth from ADAM Therefore wee must distinguyshe betwene the first nature and the peculyar benefite of the couenaunt by which God doth deliuer his people from the common cursse And to this end belonged the legall purifying that the Iewes might know that theyr spottes whych they brought with them into the worlde were washed away by the Grace of Chryst Hereby also wee learne howe horrible the contagion of sin is whych doth in some part defile the lawful order of nature We graūt that neither wedlocke nor Chylde bearing of them selues are vncleane nay we confesse that the vice of vncleanes is couered wyth the holines of Wedlocke yet notwythstanding so deepe and profounde is the Welspryng of sin that from thence do issue alwaies some vices which doe defile that which otherwise is cleane To present him before the Lord Ex. 34.19 Exo 13.1 Nu. 8.16 E. Or to offer and geue hym vnto the Lord Concerning the presentinge of the first borne before the Lorde the Law prescribeth a forme as is to bee seene in these places coted in the margent Whereuppon it followeth 23. As it is written in the lawe of the Lord. Euery man Chyld that first openeth the Wombe shal bee called holy vnto the Lord. As it is written in the Law C. The Lord commaunded that all the male Children should be dedicated vnto him for a remembrance of the redemption Because when the Aungell killed all the first borne of Aegypt hee spared the first borne of Israell afterward it was lawfull for euery one to redeme his first begotten with a certaine price that was the olde Ceremony Now seeing the Lord is the redeemer of all men hee doth by ryghte challenge vs all vnto him from the least to the greatest That first openeth the wombe E. Or which is first begotten Shall bee called holy vnto the Lorde The Hebrew Phrase is Hee shall be hallowed or consecrated euē as it is sayd Exo. 13.2 Exo 34.19 Sanctify vnto me euery first borne that openeth the Matrix Also Euery first borne is mine The Euangelyst Luke hath not set downe the words of the Law Verbatim but thoughte it sufficent to set downe the sence onely of the places before cited out of the Bookes of Exodus and Numbers 24. And to offer as it is sayd in the Lawe of the Lorde a payer of Turtle Doues or 2. younge Pigeons R. Concerning the Oblations of women after theyr deliuerāce in the day of theyr purifying it is thus writtē in the Law And when the dayes of her purifying are accomplished for a Son or for a Daughter Leuit. 12.6 shee shall offer a Lambe But if shee can not offer a Lambe shee shall offer two Turtle Doues or two yonge pigeons C. Therefore this Sacrifice belonged to the right of purifying least any man should thinke that the same was offered for the redeming of the first begottē Or two yonge Pigeons C. When the Euangelist speaketh of a payer of Turtle Doues or of two younge Pigeons he taketh it as graunted vnto him that the pouerty of Ioseph and Mary was so great that they wer not able to offer a Lambe For this Exception is plainely set downe in the twelfth of Leuiticus If any man Obiect and say that the Magi a litle before offered Gold vnto Chryst Mat. 2.11 wyth the which they myghte haue bought a Lambe wee aunswer that we must not thinke that they brought such plenty of Gold wyth them as inriched Mary and Ioseph For wee doe not read that they brought with
desiered to see those thinges which you se and haue not seene them And there is no doubte but that this Reuelation was made vnto Symeon alone that from him a general confirmation might come to al the Godly Before hee had seene the Lordes Chryst C. Chryst is called the Lords Chryst because hee was anoynted of the Father and receiued also with the holy Ghost the Dignity of a Kyngdome Pryestehood A. Concerning the whych thing Read the first of Mat. verse 16.27 And he came by inspyratioÌ„ into the Temple And when the Father and Mother broughte in the Chylde Iesus to doe for him after the Custome of the Law E. The Greeke Text hath And he came in the Spyrite That is to say in the Power of the Spyrite or being led of the spyrit to mete wyth Chryst 28 Then tooke hee him vp in hys Armes and praysed God and sayde LORDE now lettest thou thy seruaunte departe in Peace accordyng to thy Word Then tooke he him vp in his armes S. That is to say he tooke and imbraced Chryst with great Ioy which was a VVorke of Fayth Heere now Symeon is made Partaker of his Fayth and hope Heere now he doth not onely se with his eyes but doth also carry in hys Armes him whome the Heauen of Heauens caÌ„not comprehende and who in his Hande houldeth Heauen and Earth and all thynges therein And Symeon helde in his handes so greate Treasure as none of the most excellent Kynges and Monarches of the world possessed Lorde now lettest thou thy seruauÌ„t R. This excellente Verse consisteth of fower verseâ— And as Zacharias and the Virgin Mary and before them Moyses Debora Anna Dauid and many other haue declared their thankfulnesse towardes GOD in Verses and coulde deuyse no better way to geue god thaÌ„ks for those benefits receiued then with a publique songe of the glory of his name euen so Symeon bursteth forth by the holy Ghoste into a Songe by which hee declareth his thankefull mynd for the clemeÌ„cy mercy of God And in this song he declareth Christ seâ—teth him forth with great praises and magnificeÌ„t Epithetes C. Furthermore by this soÌ„g it is euideÌ„t inough that Simeon beheld the son of God with other Eyes then with the eies of his Body For the external sight of Christ could brynge nothing but conteÌ„pt at least it would neuer haue satisfied the mind of the maÌ„ of god that with ioy he might haue desired his end death being now made partaker of his desire Therefore the spirit of God illumined his eies by faith that he might behold the glory of the son of God though in base conteÌ„ptible shew When hee saith that he departeth in peace he meaneth that he shal by with a quiet peaceable mind as one hauing his desire wish According to thy vvord R. Hee commendeth the truth of Gods promise which was that he should not see Death before he had seene the Lordes Chryste The which promise if it had not bene made vnto him he should in vain here haue made mention of the word of the Lord. A. He reioiseth therefore that he hath his desire and affirmeth that hee will not be vnwilling to die C. But it may be demaunded whether he should first depart this lyfe or whether Simeon was drawne with violence as one vnwilling I answer This circumstaÌ„ce is to be noted which is added According to thy word For when God promised the sight of hys son there was iust cause why he honge in Suspence yea it behoued him to liue in care vntill he had enioyed hys desyre This therefore is to be noated because many do falsely pretend the example of Simeon boastinge that they would willingly die if so bee they might first inioy this or that thinge the which notwithstaÌ„ding they desire rashly and without the word of God If so be Symeon had precisely sayd Now I will die with a quyet minde because I haue sene the Sonne of God he had then shewed the weakenes of his faith but because he had the word of GOD for his Warrante it was lawfull for him to shunne Death according to the rule of Fayth vntill the comminge of Chryst In Peace Bu. As if he should say Thou bringest to passe that I now willingly and with a quiet mind depart out of this life Thou saydst that I at the laste shoulde then die when I had seene the Sauiour of the Worlde whom I haue nowe seene And novve there resteth nothing but that thou suffer me to die when it shall seeme good vnto thee to call me out of thys Worlde By these VVordes Symeon sufficiently declareth how carefully and with what griefe of mynde he wayted for the comming of the Messias when that he affyrmeth himselfe to be nowe in peace because he hath sene and imbraced Chryst the Infant 30 For myne Eyes hath seene thy Saluation C. Although we haue this phrase of Speach oftentimes in the scriptures yet notwithstanding in these the Corporall beholding of Chryst seemeth to be noated euen as if Symeon shoulde say that he had now the Son of God present in the flesh whom before he be helde with the eyes of his myndes Thy Saluation A. Chryst is heere called Saluation Act. 4. â— because there is saluatton in no other then in him For there is no other name geuen vnder heauen among men in whom we must be saued C. Now if so be the behoulding of Chryst being yet but an Infant could so much preuayle with Symeon that it made him quietly and ioyfully to dy how much greater cause of peace and ioy haue we at this day who haue sene all the partes of our Saluation fulfilled in Chryste Chryst is not nowe in Earth neyther do we imbrace hym in our Armes but his Deuine maiestye doth clearely and plainely shyne in the Gospell and he doth there offer him selfe to be seene as it were face to face not in the infirmity of the Fleshe any more but in greate power of the spyrite which he declared in miracles in the Sacrifice of his Death and in the Resurrection To be shorte he is so absente from vs in body that yet notwithstandynge we may behoulde him sittynge at the right hande of his Father A. VVe see also what things Chryst hath done after his Resurrection and what manner Church he hath builded and preserued C. Excepte this sight bringe peace of conscience vnto vs that we may goe chearefully vnto death wee are more then vnthankfull vnto God and do not rightly consider to how great honour he hath aduaunced vs. Which thou hast prepared before the Face of all People Esa 11.10 Which thou hast prepared C. That is to say which thou hast ordayned or appoynted to be knowen of all men according to this saying of the Prophet Esa 52.10 The Lord hath reuealed his holy arme in the sight of all the GeÌ„tyles and all the endes of the Earthe haue seene the Saluation of our God Therefore by
Israell From that time the IEWES haue neuer ceassed to spurne kyck agaynst God but specially they withstoode Chryst Now at this Day they whych call them selues Chrystiās vse the like outrage yea they which doe proudly arrogate vnto themselues the pryncipal gouernement of the Church do bende theyr whole power to oppresse Chryst But let vs remember that they so lytle preuayle that at the lengthe they are crushed and broken to pieces For vnder this word Destruction the holie Ghost threateneth such grieuouse punishment vnto the vnbeleeuing to the end we may learne to keepe our selues far from Fellovvship vvith Christs ennemies is perillous least our fellowship with thē bryng vppon vs the lyke Destruction And yet we may not beare the lesse loue vnto Chryst because at his rysing many fall 2. Cor. 2. because the sauour of the Gospel is alway sweete and acceptable vnto God although to the wicked world it be deadely If any man demaunde how Chryst is an occasion of destruction to the vnbeleeuing which are already in Destruction though he were not wee easely aunswer that they are in double Destruction which do willingly depryue themselues of that saluation which God offereth vnto thē Therefore Destruction heere signifyeth a Double punishment whych remayneth for all the vnbeleeuing after that they haue wittingly and wyllingly warred agaynst the son of God A. The very same thinge our Sauyour Chryste noted by the Similitude whych he propounded saying Whosoeuer falleth vpon this stone shall bee broken Mat 21.44 Ioh. 9.37 but vppon whome soeuer it falleth it shall al to grynd him For when the kingdome righteousnesse of GOD is openly Preached Sathan styrreth vp those whome he houldeth Captiue that the more clearely the truth is offered vnto them the more they withstande the same and that the more they fill vp the measure of theyr Impiety so much the more they might be stricken wyth furor and madnesse in somuch that a man may see many voyde of common sence and reason This same happened to the Israelites For they which in their owne conceypte seemed to be very wise being offended at the Doctrine of Christ were made so blynd that they omitted no Cruelty vnpractysed vppon our sauiour himselfe Vntill they hauyng sufficiently prouoked the wrath of God vppon themselues were quyte cut of and cast into perpetuall Destruttion And vprysing agayne S. That is to say to be an occasion of vprysinge of Saluation For in what a remnaūt of Israell were saued and are as yet saued Chryst is the occasion thereof being apprehended by fayth C. Therefore this Consolation is set agaynst the first parte which mytigateth the matter odiouse vnto oure sence For this is grieuous to be heard If nothing else be added that chryste is a stone of offence which with hardnes breaketh the greatest part of men Therefore the Scripture putteth vs in mynde of hys other office also Namely that the Saluation of men standeth vppon him as sayth also the Prophet Esay 8.13 Blesse yee the LORD of Hostes let him be your Forte and he shall bee your Defence and stronge Tower Reade the second Chapter also of the first Epystle of Peter beginninge at the 4. verse Therefore least this bee to terryble vnto vs that Chryst is sayd to bee a stone of offence let vs by and by set agaynst it that he is also called the corner stone by which the Saluation of all the Godly is sustayned Yea let vs call to mynde to our comfort that the one is Accidentall and the other proper C. Furthermore it is worthy to be noted that Chryst is not called the Piller of the Godly but the Resurrection For the state of mē is not such that it is good for them to abide in the same Therefore before they rise from Death they must begin to liue Of many in Israell S. Hee excepteth heere those remnaunts of the which the prophet speaketh The Remnaunt of Iacob shall bee conuerted vnto the Lord their God Esay 10.11 Read the 11. to the Rom. Verse 4. 35. And moreouer the sword shall pearce thy Soule that the thought of many hearts may be opened Moreouer the Swerde E. This word Moreouer is not here superfluously added signifying that the person is chaunged and that there is heere the beginning as it were of new sorrow C. This Admonition serued very well to the comfortyng of the Vyrgins mynde that it might not be ouerwhelmed with griefe when she should come to sustayne those sharpe bruntes Assaultes whych shee could not auoyde R. It may be that it pleased the Lord thus to presse her downe leaste shee should waxe prowde vpon truste of the Flesh For if so be a prycke of the flesh were geuen to Paule least the gretnes of the Reuelations should puffe him vp VVhy may we not thinke that the lyke was geuen to Mary being so highely aduaunced to honour 2. Cor. 12. Therefore she is admonished to prepare her self to beare sorrow For in this place this word Soule signifieth the Place of the Affections as if hee should say And thou which art the mother of the sonne of GOD considerest how great this grace is and hast iuste cause to glory in GOD but yet thou shalt not be in euery point blessed For thy Son came not to lead a life fre frō al sorrow paine but to abide sharpe conflictes Therefore thou shalte bee partaker with him in his Crosse and not onely that but also thou shalt feele great griefe euen as if a sword wer thrust through they brest C. Wherefore although Maryes Fayth were shaken with many tēptations yet notwithstanding she had bitter contention with the Crosse with the which Christ might seeme to be quyte ouerwhelmed with destruction And although she was at no time swallowed vp of grief yet neuertheles she had not such a stony heart so flinty but that the same was grieued euen as the constācy of saints differeth much from senceles blockishnes That the thoughts of many harts may be opened When the light of the Gospel ariseth sundry persecutions therwtal thē do appeare the affections of the hart which before wer hid For mās simulatiō may be so cloked hid that wtout Chryst they cānot be sene But Christ with his light discouereth al deceipte maketh hipocrisy naked Therefore by right this office is geuen vnto hym that he maketh the secret affections of the heart manifest But when the crosse is ioyned with doctrine hee doth more narrowly examine the hearts of mē for they haue imbraced Chryst by external professiō cannot abide to beare the crosse because they se that the church is subiect to sundry afflictiōs they quickly forsake their place G. This was manifest in the time of Chryst passiō For they which imbraced Christ only in outward shew discouered their hipocrysy on the cōtrary part they which estemed better of Christ as did Ioseph of Aramathia Nicodemus declared their sincere affectiō
mother The mother complained sayinge Thou shouldest haue tolde vs of it but Christe aunswereth It became mee to prefer my Fathers businesse before all matters yea before your sorrow C. And hereof a generall doctrine is to be gathered namely that what soeuer is due vnto men is subiect vnto the first table that the power of GOD may remaine vndeminished So wee must obay Kings Parents and Maisters and yet no otherwise but vnder the cōmaundement of God That is to say least God should loose any of his right for mans cause For then humaine pietie is not violated when wee haue principally regarde vnto God Wee know what our sauiour Christe saith Hee which loueth Father Mother more than mee Mat 10.37 is not worthy of me And the Apostell Peter saith we must obay God more then men Acts. 5.21 All power hath her boundes that God may haue the highest Degree of Honor Empery insomuch that if hee call vs we may haue no consideration of those thinges That I must goe about my Fathers businesse C. These wordes signifie that Christe was more bound then to man As if hee should say I will obay you so farre forth as I disobay not my heauenly Father Hee sheweth also the speciall ende why hee was sente into the Worlde namely to discharge the Office enioyned to him of his heauenly Father Iohn 4.34 Iohn 16.38 Ihon. 8.4 So in another place hee sayth My meate is to doe the will of him that sente mee and to doe his woorke 50. And they vnderstoode not that saying which he spake vnto them C. It is marueile that Ioseph Mary vnderstoode not this answere who were taught by many testimonies that Iesus was the Sonne of God Wee aunswere that although the heauenly originall of Christe was not altogether vnknowen vnto them yet they did not throughly vnderstande that he was bent to execute his Fathers commaundementes bycause his callinge was not as yet distinctly reuealed vnto them B. They knew that hee was Christe but yet they knew not the way how hee should take his office in hand neyther yet the condition of those things which were done by him And therefore they were held stil with a certaine admiration of him and of those things which hee did but specially when the spirite of God did reueale it selfe more manifestly in him Neyther were they any whit the more vnhappy bycause they knew not many of those thinges For it is sufficient for euery one to know so much of the workes of GOD that he may loue him aboue all thinges and frame himselfe wholly vnto his will So it was inough for Ioseph Mary to know that they had Christe present with them that they might dilligently attende vppon him and mighte bee thankefull to the Father with their whole hearte which had bestowed so greate Grace vppon the Worlde but specially vppon the Iewes As for other thinges which were to bee Reuealed vnto them they were differed vntill another time They therefore which are Godly in deede thinke it sufficient to know the good will of GOD towarde them in CHRISTE and wherein they are to bee thankefull vnto GOD. Contrarywise the wicked omittinge these thinges seeke to search out the secrets of GOD. And hereof it commeth to passe that there are so many contencions and disputacions about vayne thinges amonge them 51. And he went downe with them and came to Nazareth and was obedient vnto them but his mother kept all these sayings in her heart A. When Christe had in parte reuealed his callinge in that famouse City hee went downe with his mother and Ioseph And was obedient vnto thē C. Christe thus abased himselfe for our Saluation in that hee beinge the Lord of Angells and the heade of all Mortall Creatures willingely made himselfe subiect For so was the purpose of GOD that for a time as vnder a Shadow hee mighte lye hid vnder the name of Ioseph And although no necessity constrayned Christ to this subiection but that he might haue refused the same Yet notwithstanding bycause herefore hee tooke vppon him mans Nature that hee might be subiect to his Parents he tooke vpon him both the person of a man and also of a seruaunt that hee might the better be a true and perfect Redeemer Let all men therefore beholde and consider this and specially sonnes that they may learne howe that they are reconciled to the Lord GOD our Father and that they haue remission of all their Synnes for the Obedience of Christe And secondly that they follow this Example of Christe to testefie their Faith and to geeue thankes vnto GOD for the Benefites exhibited by Christe and to honoure their Parents with all Condigne honour Ephe. 6.1 Chyldren sayth S. Paule Obay your fathers mothers in the Lord for this is right Honour thy father and mother which is the first Commaundement in promise that thou mayest prosper and lyue longe vppon Earth Kept all those sayings in her heart C. Luke repeateth that which he had written straite after the Natiuity in the 19. verse goinge before how that Marye keepeth those thinges in her minde which as yet shee vnderstoode not Hereby let vs learne reuerently to receiue and euen as the Earth doth Foster the conteyned Seede to keepe in store in our mindes the mysteries of GOD which exceede our capascity R. Christes Wordes which are not at the first vnderstoode seeme to profite very litle but if thou Iudge them worthy to bee noted and layest them vp in thy mynde a time will come when thou shalte vnderstande them and thou thereby shalt confirme thy Faith 52. And Iesus increased in Wisdome and Stature and in fauoure wyth GOD and men R. the Euangelist doth briefly declare what CHRISTE did from the twelueth yeare of hys Age vntill the thirtith in the which yeare hee began his Office Hee was subiecte to his Parents hee increased in bodily stature and in Wisedome of the mynde whereby hee was the more gratiouse and accepted with GOD and with men Reade the 40. verse going before FINIS ⧠THE THIRD CHAP. NOwe in the fifteenth yeare of the raygne of Tyberius Caesar Pontius Pilate being Liefetenant of Iury Herod being Tetrarch of Galilee and his Brother Philip Tetrarche of Iturea and of the Region of the Trachonites and Lysanias the tetrarch of Abilene 2. When Annas and Caiphas were the high Priests the worde of the Lord came vnto Iohn the sonne of Zacharias in the Wyldernesse B. In the two former Chapters the Euangelist hath described the byrth infancie of our Sauiour and hath declared those thinges concerninge him by which hee hath plentifully prooued Christe being as yet an Infant to be the Sauiour of the Worlde And now in this thirde Chapter omittinge these thinges which hee did from his Infancie vntill the thirtith yeare of his age hee discribeth howe hee was reuealed vnto men by the preaching of Ihon how at the last hee came to Baptisme in the which hee
was consecrated by the voice of the Father and by the aparition of the spirite into his office of teachinge and Redeeminge of all those which belieue in him Concerning the originall of Ihon and his appointment to this Worke that hee mighte manifest Christe vnto Israell and prepare the People for him by preachinge Repentaunce wee haue spoken in the first Chapter S. And now to the ende he might shew further that the time of the Messias is fulfilled hee dilligently noteth the Emperour in whose raigne the Gospel began to bee preached Pontius Pilate beinge Liefetenante C. It is very likely that this was the seconde yeare of Pilates gouernemente as may appeare by that which Iosephus reporteth in his 18. booke of the Antiquities of the Iewes at which time the Gospell began to be preached by Ihon. Herod beinge Tetrarch of Galile C. This Herod was the second Heire of Herod the great which succeeded his father by his will and Testament For the Trarche of Iudea was geuen to Archelaus But when hee was sent into Vienna by Augustus that parte fell as a Pray to the Romaines Where fore Luke maketh mēcion here of two Sonnes of Herod namely of Herod Antipas who beinge made Tetrarch of Galile possessed Samaria Perea and of Philip who being tetrarch of the Region of the trachonites and of Iturea raygned from the Sea of Tiberias or Genezareth vnto the foote of Libanus from whence springeth the Riuer of Iordane And Lysanias the tetrarch of Abilene C. Some haue falsly supposed Lysanias to be the sonne of Ptolomaeus Mennaeus which was King of Chalsis who was killed of Cleopatra 30. yeares before Christe was borne As Iosephus writteth in his fiftenth booke of Antiquities He coulde also scarsly bee his Nephewe whom Iosephus reporteth to be the author and stirrer vp of the war of Parthia for hee shoulde haue bene then aboue threescore yeares olde Futhermore seeing hee prouoked the Parthians to warre vnder the raigne of Antigonus it must needes be that he was at that time come to mans state And Ptolomaeus Mennaeus dyed long after that Iulius Caesar was stayne being entered into the order of the Triumuiri betwene Lepidus Antonius and Octauius as testefieth Iosephus in the 23. Chap. of his 14. Booke But seeing that this Nephew of Ptolomaeus was called as was his father also Lysanias hee might leaue his son so sirnamed also Howbeit without all controuersie their error is to be reiected which Immagine that Lysanias which was killed of Cleopatra lyued threescore yeares after his death This name of Tetrarche is here improperly taken as thoughe the whole Coūtrey were deuided into 4. partes But seeinge in the beginning Countreys were deuided into foure partes and other alterations followed afterwarde againe for honoures sake this name was the farther stretcht In the which sence Plini reckeneth vp seuentene Tetrarches in one Region or Countrey Reade our Comentary vpon the 14. Chapter of Math. verse 1. When Annas and Caiphas C. It is certaine that there were neuer two high Priests in the priesthoode at one time Iosephus testifieth that Cayphas was appoynted high Prieste by Valerius Gratus a litle before hee departed out of the Countrey At what time that Pilate was Liefetenaunt of Iury wee reade not in Iosephus that any alteration was made by him Yea when hee was put from the Gouernement and place and was commaunded to goe to Rome to answere his cause then Vitellius Liefetenaunt of Syria depriuinge Caiphas aduaunced Ionathas the sonne of Anani to the Priesthoode And whereas Luke nameth two high Priestes wee may not so vnderstand him as though hee gaue vnto them both all one tytell but hee nameth two bycause one halfe of the dignity of the Priestehoode remained to Annas the high Priestes Father in Lawe Wherefore Luke geueth vs to vnderstand that the state was so confounded disordered that there were was at that time no one true high Prieste but that the holy priesthood was rent and torne by ambition and tyrannical power Concerning Caiphas reade the 26. Chap. of Mathew and the thirde verse The worde of the Lord came to Ihon This Hebrewe Phrase of speache is very common in the Scriptures The woorde of the Lord came to Osee to Zachary and to others that is to say The Lorde spake vnto them and appointed them by his cōmaundement to their office bycause no man ought to vsurpe an office to himselfe for that were great rashnesse Such did nothinge of them selues but by Gods appointment C. Therefore Luke before hee shew that Ihon tooke his office in hande declareth that hee was called vnto the same by God that his ministery mighte sufficiently bee warranted vnto vs by authority Hereby wee gather that none are true Teachers but they which are called vnto their office by God For it is not sufficient to haue the worde of God except there bee Ioyned vnto the same a speciall callinge If therefore the most exellent Prophets taried vntill they were called of GOD what are they which at this day intrude them selues without such deuine callinge 3. And hee came into all the Coastes about Iordane preaching the baptisme of Repentaunce for the remission of sinnes And hee came into all the Coastes A. Mathew and Marke make mencion only of the Wildernesse but Luke sayth here that Iohn preached in all the Coastes round about Iordane But we haue reconciled these places in ou◠exposition vpon the thirde Chap. of Mathew the 1. verse Preachinge the baptisme of Repentance Marke also vseth the same kinde of speach Mark ◠4 Acts 19 4. And the Apostell Paule also in the Actes C. This forne of speach doth first of all generally shew which is the right vse of the sacraments Secondly wherefore Baptisme is instituted and what it contayneth A Sacrament therefore is not a dumbe Ceremony which sheweth forth some goodly shew without doctrine but it hath the Word of God annexed thereunto which quickeneth the externall Ceremony it selfe When wee speake of the Worde wee meane not that Word which some exorciste by magicall whisperings muttereth but which is pronounced with a loude and distincte voice to the Edification of Faith For Iohn is not sayd simply to baptize into repentaunce as though the Grace of God were included in a visible Signe but to preache what the profit of baptisme was that of the worde preached there might be an effectuall signe And this is proper vnto baptisme that it is sayd to bee a signe of repentance for the remission of sinnes S. Here therefore wee see that Baptisme is a signe of Renouation For men were inuited to repentance that they might bee new Creatures Wherefore this Sacrament is called the Baptisme of Repentaunce of his ende not that the externall signe is sufficient to repentance for Hypocrits do sufficiently shew how farre a sunder the truth and the figure are but here first of all the Institution of GOD is respected then the power of the holy ghost vpon the which dependeth the
effecte of Baptisme Wherefore there are two thinges to be considered of vs the Promise by which GOD testifieth that of stoany hearts hee will make hearts of fleshe the which hee sealeth and confirmeth by Baptisme Then Exhortacion by which they that receiue Baptisme are taught to liue truly according to their profession C. Now seeing that Iohns Baptisme agreeth with ours in signification in force and in reason if the Figure be Iudged and wayghed by the truth thereof it is false that the Baptisme of Iohn and of Christe were not all one But concerninge Baptisme reade more in the thirde of Mathew verses 1. and 11. 4. As it is writtē in the Booke of the words of Esayas the Prophet sayinge The voyce of a Cryer in the Wildernesse prepare yee the way of the Lord make his paths straite In the Booke of the words of Esaias B. Hee calleth it the Booke of the words bycause of these wordes the Prophet spake vnto the People openly preached them and afterwarde lefte them to the Posterity in writting Mathew in steede of these words hath Math. 3 3 For this is hee of whom the Prophet Esaias spake It is a confirmation of the authority of the Scripture least the Euangelist mighte seeme to speake any thinge rashly and least that might seeme to come to passe by chaūce which Iohn had preached The voyce of a Cryer A. Bycause Luke alleageth more out of Esaias then doth Mathew to the which although those thinges which wee haue noted vppon Mathew may bring light sufficient yet notwithstandinge to the ende that those thinges which Luke hath more amply alleadged more easely bee Ioyned to that which goeth before wee will set forth the whole in interpreting the place of Esay B. In the which place the Prophet prophesieth of the preaching of the Gospel which should be begon by Iohn but not be finished this the Prophet doth vnder the tipe of the deliuerance made by Cyrus Esay 40.1 And thus the Prophet beginneth Comforte my people sayth our God Comfort Hierusalem at the heart tell her that her trauaile is at an end that her offence is pardoned that she hath receiued at the Lords hande sufficient correction for all her sinnes A voice cryeth in the Wildernesse prepare the way of the Lorde make straite the pathe of our God c. The sence and meaning of that which words of the Prophet is this O chosen and true Israelits hee shall geeue commaundement to his Preachers to preache nowe consolation and the Gospell of grace that your hearts may be of good courage and Ioyfull hee shall commaunde them also to tel forth with a loude voyce that the time is fulfilled in the which he must needes fight with all kinde of euells and that iniquity is forgeuen and pardoned after that hee hath receiued sufficient correction for all his sinnes And shortly the voyce which is the proclaymer of the Felicity shal be heard The same sounding in the Wildernesse that is to say among the People of the Iewes voyde of all pietie shall exhort all men to prepare the way of the Lord to make straite the pathe of our God that is to say that they put away all false Religion and other sinnes all preposterouse truste of the Law and of humaine reason to receiue the obedience of the Worde of GOD and Faith in CHRIST by which meanes euery Valley shal be exalted and euery Hill brought low that is to say what soeuer may be any incommoditie or let in the way of the Lord shal be taken away The Traditions of men shal be contemned which are against the Woord of GOD the trust of workes shall faile the pride of reason shall bee forsaken the Fleshe with the Vyces and Concupiscences thereof shal be crucified and men shall repent and bee renewed Then shall the glory of the Lord bee reuealed by the Gospell throughoute the whole Worlde and all Fleshe that is to say all mortall men shall see acknowledginge by true Faith that the Mouth of the Lord hath spoken the truth seeinge the Messias offered vnto them by whom GOD hath appointed saluation vnto men And bicause Ihon ought to bee the firste Proclaimer of this comfortable Preachinge hee professeth him selfe to bee this cryinge voice in the Wildernesse and the Euangelists also testefie the same of him Also the Prophet if wee consider the Hebrew Phrase seemeth in the fore repeated woordes to meane nothinge ells then that shortly a voyce shall bee heard in desolate Iudea which shall commaunde with ioyfull crie to prepare the way of the Lord which is nowe aboute to returne into the same to the ende wee may knowe that the Prophet speaketh of GOD as of a Kinge prest to enter into the City For Kings when they are ioyfully receiued haue their way with great care and dilligence prepared for them Whatsoeuer is high is made playne and euen whatsoeuer is low is filled vp that it may bee leuell so also that which is Crooked is made straite This is the simple Exposition of the place of the Prophet Reade our Annotacions vpon Mathew Chapter 3. verse 3. for this verse and the 5. also 6. And all fleshe shall see the saluation of GOD. C. The meaninge of these wordes is that this Saluation which the Lorde promiseth shall not bee obscure or felt of a fewe men onely but famouse and common to all men Whereuppon it followeth that this Prophesie was not fulfilled in the returne of the People For although GOD did then mightely declare his Grace yet notwithstandinge hee did not reueale his saluation to the whole Worlde And the purpose of the Prophet was to compare the rare exellency of the Saluation which was to bee reuealed with the former benefites of GOD to the ende the Faithful may know that the Church was neuer so well delte with all neyther that the Power of GOD did so mightely shine in deliueringe his seruaunts Fleshe in this place is taken for men in good parte without notinge them of Vice A. As in diuers other places of Scripture Often times it is taken in euell parte as for the Naturall wickednesse and corruption of mans nature 7. Then sayd hee to the People that were come forth to bee baptized of him O generation of Vipers who hath forewarned you to flee from the Wrath to come Bu. In this multitude of those Iewes which came forth to Ihon were their Monkes Math. 3.7 as writteth Mathew saying When hee sawe many of the Pharises and Saduces comming to his baptisme c. First of all therefore hee reprehendeth these and so exhorteth them to godlynesse and true repentaunce that with all hee teacheth all other men O generation of Vypers R. Is this Euangelicall softenesse Is this the way to haue good will The Pharises Saduces were counted the honestest sort among the Iewes who so far exelled the rest in their outward holines as in the Popish religion the Frāciscans or Carthusian
fryers seeme to exell the coÌ„mon sorte of Christians Notwithstanding Ihon meteth them with such reproche that hee calleth them generation Vypers But this is the office of a Preacher of the worde and not reproch For so ought all Hypocrites to bee handeled who flatteringe them selues in their hearts goe about to deceiue God and men For this verse and the other two verses following reade our Annotacions vppon the third of Mathew beginninge at the 7. verse 10. And the People asked him sayinge what shall wee doe C. Luke intreateth of the particuler Sermons of Ihon euen as hee hath begon For the former reprehension pertayned to the Pharises nowe hee addeth that which pertayneth to the people Therefore the coÌ„mon People aske him saying what shall we do C. The true Affection of repentance causeth this carefulnesse that the sinner greedely inquireth what is the will of GOD and what GOD commaundeth A. That is to say what oughte to bee done to obtayne Saluation So the Iewes when they had heard the Sermon of Peter were pricked in heart and sayd vnto Peter and to the rest of the Apostells Acts. 2.37 Men and Bretheren what shall wee doe Also the Keeper of the Prison sayd to Paule Silas Maisters Acts 16.30 what must I doe to bee saued 11. He answereth saith vnto them Hee that hath two coates let him parte with him that hath none hee that hath meate let hym doe lykewise C. This answere of Iohn doth briefly define the condigne worthy fruites of repentance for the Worlde euer coueteth ceremonies in the worship of God neyther is it more proane to any thing then to worship with fayned and counterfeyt worship so often as hee calleth to repentance But what fruites doth Iohn the Baptiste coÌ„mend vnto vs in this place Surely the duties of loue and of the second table Not that GOD neglecteth the externall Profession of Pietie and of his true Worship but bycause this note of difference is more certaine doth lesse deceiue For Hypocrites doe very busily occupy themselues to proue them selues to bee the Worshippers of GOD by Ceremonies hauing no care in the meane time for true righteousnesse when as they are eyther Churllish and discourteous to their Neighbours or ells geuen to fraude and Rapine Wherefore they are necessarily to be brought to a more grosse triall as whether they liue honestly amonge men whether they help the poore whether they bee fauorable to those that are in misery whether they â—oe gentlely participate with others those thinges which the Lord hath bestowed vppon them For this cause Christe calleth the principall pointes of the Lawe Mat 23.23 Righteousnesse Mercy and Faith The Scripture doth oftentimes coÌ„mend righteousnesse and Iudgement Wee must note this first of all that the duties of Charity are named not bicause they are more exellent then the worship of GOD but so far forth as they are Testimonies of mans Piety that their Hypocrisie may be discouered which boast that thing with their mouth which no doubt is farre from their heart But it may bee demaunded whether Iohn did precisely lay this Lawe vppon all men Question whom hee soughte to frame make Disciples for Christe that they should not haue two Coates First of all wee must note that it is a sinecdochall kinde of speach AuÌ„svvere bycause vnder one particuler hee comprehendeth a generall doctrine Hereupon it followeth that wee must drawe forth that sence and meaninge which may agree with the Rule of Charity as it is prescribed of God namely that euery one of his aboundance doe help and relieue the neede of the poore Euery man ought to waigh consider howe much the Lord hath geuen vnto him he ought also to be carefull for the neede and necessity of his Bretheren and to vnderstande that his goods are therefore geuen vnto him that he might dispence and bestowe the same vpon others These things are pentifully and plainly set downe by S. Iames Iam. 2.15 1. Ihon. 3.7 and by S. Iohn in his first Epistell Therefore the meaning of Iohn the Baptist is that wee must help and relieue the necessity of our bretheren of that abundance which God geueth vnto vs. 2. Cor. 9.7 The Apostell sayth that the Lord loueth a cheerefull gieuer We speake this to this ende that men may know how acceptable and sweete smelling a sacrifice it is vnto God to geue of their goods vnto the poore But those kinde of men which doe make it as a Lawe that no man shall possesse his owne doe not onely bringe feare and dreade into the Consciences of men but do also quite ouerwhelme them with desperation R. For Ihon did not appoint here that mens goods should bee common as the Anabaptists teache and the seditiouse desire neyther doth hee take away the ciuill diuision of thinges ordayned by publique Lawes For althoughe ryches are sometime spoken against for the euell abuse thereof yet notwithstanding of them selues they are the good creatures and the gift of God Pro. 10.22 The blessinge of the Lord saith Salomon maketh men rich And in Iob it is sayd Iob. 42.12 And the Lord doubled vnto Iob all things that hee had before two foulde Also the lord saith to Salomon 3. ki 3.12 I haue gieuen vnto thee those thinges also which thou requiredest not that is to say Ryches and glory in such wise that no Kinge hereafter shal be lyke vnto thee Thus you see by the testimony of Gods woorde that riches are the gifte of God But who so much voide of shame that he will deny it to bee lawfull for a Christian to haue and to possesse the gyfts of God For the earth is the Lords and the fulnesse of the same And Christians are the Lords What then should bee the cause that they may not lawfully possesse the gifts of the Lord their God Moreouer that is to bee considered which is written in the Lawe Thou shalt not steale By the which commaundement is vndoubtedly confirmed the Diuision of thinges and Superiority But if it were vngodly for a man to possesse his owne goods verely there would be no place left for wicked theft euen as hee coÌ„mitteth not theft which vseth the Ayre bycause by Naturall right the Ayre is coÌ„mon to all men Psa 62.11 1. Ti. 6.17 Moreouer consider what the Prophet saith in the Psalmes Yf ryches increase set not thy heart vpon theÌ„ The Apostell Paule also teacheth the same They coÌ„maund not to cast away Riches but they teach vs not to repose our trust in Riches Wherefore S. Ihon in this Sermon teacheth not a new Law but expoundeth and interpreteth the olde naturall Law not onely to the Iewes but also to the Gentiles For the Naturall Law is this What soeuer yee would that men should do vnto you Mat. 7.12 euen so doe yee vnto them There is no man which in hunger colde which would not wishe to bee sustained and clothed
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
which was a singuler vertue in chryst saying Why doe ye eate As if they say Ye haue a Mayster whych professeth himselfe to be a teacher of ryghteousnes But behould he doth not onely talke with vnrighteous persons but doth also familiarly liue with theÌ„ Why then may wee not iudge of him according to his Fellowship Sinners are his companions therefore he himselfe is a sinner Like will to like A. Behoulde here a cloake of hypocrisy by which these Wicked men went about to draw away the Discyples whych were lately come into the Fellowship of chryst But concernyng this whole matter Reade the nynth of Mathew begynninge at the Eleuenth Verse Chapter the 6. AND it CAME to passe on the seconde Saboth after the first that he weÌ„t through the corne fields and his Disciples plucked the Eares of Corne and did eate and rubbed them in theyr Handes R. There is a common prouerbe Hee that pleaseth all men muste ryse very early By which is mente that the Iudgementes of men are so peruerse and wayward that no man bee he neuer so righteous and Godlye can throughly satisfie euery one And that thys is the lot of men borne and Conceyued in Sin it is no marueyle but this is wonderfull that the same should happen vnto our Lord Iesus Chryste who did do sinne Neyther was there any guyle found in his mouth For before it is wrytten that the Pharisies Scrybes murmured agaynst Chryste because he did not prescribe ordinarye fastings and ordinary Prayers vnto his Disciples So that Chryst could neuer teach so truely or do so well but there were some which woulde reprehend the same But the more vayne that the slaunders and Complaynts of the Enemies of Chryst are so much more true and deuine are the Apollogies and answers of Chryst and ar to be accompted of vs for heauenly Oracles A. Nowe therefore the Pharisies seeke newe occasion to cauill wyth Chryst in his Disciples as if hee kept those with him with which made no Religion of the Saboth On the secoÌ„d Saboth after the first A. This second Saboth after the first is diuersely expounded Some thus In greate Feasts as were the Pasouer the Feast of Tabernacles and the Feast of Dedication the first day was most holy but the Dayes followynge vntill the last wer nothing so solempn Neuerthelesse they were all called Saboths Howbeit it was lawful on those Dayes by the Lawe to prouide those Things that pertained to foode wherby it doth euidently appeare how Malicious the Pharisies wer who would take euen the lesse occasion to repreheÌ„d thâ— Disciples and to disproue and detaine the Lord. This opinion Chrysostome followeth Other some thynke the to be called the second Saboth after the first which was called the seueÌ„th day which was holy with the first Day in the feast of Pasouer in the whych it was not lawfull to doe any manner of Worke. But theyr opynion is beste to be lyked of Exo. 12.16 which by the seconde Saboth after the first vnderstand the second Solempne Feast in the yere For the Name semeth very well to signifie that the same should be the second Saboth after the first whych was the second yerely Pryncipall Saboth For the first was the Feast of Pasouer Reade the first Verse of the twelueth Chapter of Mathew both concerning this Feast and also concerninge that which followeth vnto the twelfth verse and for the Exposition of the twelfthe Verse Read the thirtene Verse of the 3. Chapter of Marke 13. And as soâ—ne as it was Day hee called hys Disciples and of them hee choase Twelue whom he called Apostles B. Behoulde thys Businesse for the which the LORDE contynued in Prayer all the Night For he minded to choose Companions in the Worke of the Gospell And he choase out of the whole Number of his Dysciples Twelue whome hee called Apostles That is to say sent Messengers Ambassadours or Legates For the Greke VVoorde APOSTELEIN from the whych this Name Apostle commeth stgnyfieth to send forth with Charge C. Therefore that which is here sayde Whome also hee named Apostles may be Expounded two manner of Wayes eyther that afterward hee enioyning vnto them theyr office gaue vnto them that Name or else that he gaue vnto them this Tytle in hope of the Dignity to come to the ende they myght know to what end they wer taken from the Common sorte and to what vse they were appoynted the whych latter Exposition agreeth with the VVoordes of Marke who sayth that Chryst made Twelue that they myght be wyth him and that hee myghte send them forth to preach Concerning the Exposition of the three next verses following Read the tenth Chapter of Mathew beginning at the first Verse And the thyrde of Marke the sixtene Verse Mar. 3.14 For the seuentene Verse the thyrde Chapter of Marke and the thyrteene and seuen Verses For the 18. Verse Reade the Exposition of the fiueth Chapter goyng before the 15. Verse For the nintene Verse Read the ninth Chapter of Mathew Verse 22. For the reste vnto the 24. Verse Reade the 5. Chapter of Mathew beginning at the 3. Verse 24. But woe vnto you that are Rych For ye haue your consolation C. As Luke hath repeated onelye fower Pryncipall Partes of Blessinges So now he setteth agaynst them fower Cursses answering the same And thys Comparison serueth not onely to terrefie the Wycked but also to styrre vp the Faythfull leaste they sleepe in the vayn and captious snares of the World For wee know how easie a thynge it is to make men dronke with prosperitie and to insnare them wyth the flattering Intisementes of men Whereuppon also it commeth to passe that the Reprobate are oftentimes hated of the Chyldren of God for that they see them in such prosperity But he doth not cursse all sorts of rich men but those onely which haue their consolation in this world that is to say which builde so vppon theyr prosperity that they forget and regard not the Lyfe to come Therefore the meaning of Chryste is that Riches are so farre from making a man blessed that ofteÌ„tims they geue occasion of Destruction For GOD doth not exclude rich meÌ„ out of the Kyngdome of heauen if so bee they doe not intangle themselues with the Snares of this VVorlde by which they staying their hope vppon Earth and Earthly thinges shut the Gate of the Kyngdome of Heauen agaynst themselues Sayncte Augustine going aboute very well to shewe that riches of them selues are not a hynderaunce to the chyldren of God sayth that poore Lazarus was receiued into the bosome of rych Abraham Luk. 16.22 A. Therefore we must alway remember the Admonition of the Prophet Dauid saying Psa 62.11 If Riches increase set not thyne hearte vpon them Also the Apostle Paule Charge them whych are Rych in thys Worlde Ti. 1.6.17 that they bee not hye mynded nor trust in Vncertayn ryches but in the Lyuing God whych geueth vs aboundantely all Thynges to
doth heale vs with Repentance and the promise of grace Thirdly they say that Christe doth not by and by restore health but doth commende such as are to bee cured to the Church for a while In this and such lyke the Scriptures are vnreuerently handled the true sence beinge trans figured into shadowes 38. Now it came to passe as they wēt that he entered into a certaine towne a certaine Woman named Martha receiued him into her house 39. And this Woman had a sister called Mary which also sate at Iesus feete and heard his Woorde E. At what time the Lord came to the house of Martha it is not certainely knowen neyther doth it make any great matter Receyued him into her house C. We haue here in Martha an example of hospitallity and of Loue who constrayned to trouble her selfe about many things For she desiered to serue the lord those also which he had brought with him dilligently Now in this time we haue not Christ present but the poore which are his mēbers vppon whom hee will haue the deedes of Charity bestowed A. Mat. 25.40 Who also sayth In as much as ye haue done it vnto the least of one of these my bretheren yee haue done it vnto mee And this Woman had a Syster A. Concerninge these two Sisters Ihon writeth thus Ihon. 11 5. IESVS loued Martha Ihon. 11 5. and her sister and Lazarus R. For these two sisters were godly and consecrated vnto Christe but yet notwithstandinge somewhat vnlike in disposition as wee shall see a none Whych sate at IESVS Feete C. This history teacheth vs that whither soeuer Christe came hee did not seeke him selfe or his owne cōmodity and ease but had alwayes a speciall care to profit others and to discharge the Office which the Father had committed vnto him For Luke sheweth that so soone as hee was receiued of Martha he gaue himselfe to teaching and to exhorting A. And Mary sitting at his feete heard his word Loue in Christ yeldeth and faith in vs receiueth heauenly doctrine Wherein wee haue an example of a thirsty faith and a burninge loue yeeldinge in the one receiuing in the other heauenly thinges 40. But Martha was combred aboute much seruinge and came to hym and sayd Lord doest thou not care that my Syster hath lefte mee to serue alone Bid her therefore that shee help mee Martha was cūbred about much seruinge C. Bycause this place hath bene foulely wrested to the prayse of a contemplatiue lyfe as they call it we must vnderstand the true sence and meaning of the same whereby it shall appeare that the purpose of Christe was nothinge lesse than to appoynte his Disciples to liue Idelly in colde speculations This is an olde error They leade an Angells life which being not troubled with businesse geue them selues wholly to contemplation And it seemeth that the Papistes haue drawen this error from Aristotle who placeth the chiefe Felicity and the last ende of mans life in cōtemplation But some beinge ledde by Ambition and other some by Idlenesse to liue solitarily in Cloysters this pride hath also followed that they will be like Angels in doing nothing For they despise a workinge Life as much as if it did pull backe from Heauen But wee know that men were created to this end that they should exercise them selues in labour and that there are no Sacrifices more acceptable vnto God than for euery man to liue in his callinge profitablely for a common wealth But how ignorantly they haue abused the Wordes of Christe to proue their lie it may easely appeare by the simple sence Luke sayth that Mary sate at Iesus feete Doth hee meane thinke you that shee did nothing else all her lyfe time The Lord doth rather cōmaund vs so to deuide our time that they which will profite in the Schoole of Christe must not bee continuall and slouthfull hearers but must put that in vse and practise which they haue learned For there is a time to heare and a time to worke Very foolishly therefore doe the Mōkes interpret this place as though Christ did here compare a speculatiue life with an actiue and workinge life when as Christe simplely sheweth to what end and how he will be receiued For although the hospitallity of Martha were prayse worthy yet notwithstanding Christe noteth two vices in the same The first is bycause shee exceeded in cumbring her selfe For Christe woulde rather haue bene entertayned with meane Charge and cost than to haue had the holy Matrone so much troubled The second is bycause shee troublinge occupying herselfe with superfluouse laboures made the comming of Christ vnprofitable For this was euē as if one receiuing a prophet honorably should not care to here him but should bury all the Docrine with great and superfluous prouision Lord doest thou not care C. Here also was another euell that Martha pleasing her selfe in her troublesome worke contemned the godly desier to learne in her sister Thus alwayes our vertues haue one spot or other in somuch that nothing is perfectly sincere in vs. Martha truely is worthy of prayse for receiuinge Christe but bycause shee esteemed so much of her laboure that shee preferred the same before the godly desier of her sister shee was to blame 41. And Iesus answered and sayd vnto her Martha Martha thou arte carefull and troubled about many thinges Verely one is needefull 42. Mary hath chosen the good part whych shall not bee taken away from her Verely one is needefull C. Some doe to coldely expounde these woordes thus One messe is sufficient Other some very subtelly expounde it concerning vnity but far from the purpose For Christe had another meaninge namely that what soeuer the faithfull take in hand to doe there is notwithstanding but one marke vnto the which all thinges must be referred Therefore the summe is this that wee wander and weary our selues in vaine except wee direct all our actions vnto a sure and certaine faith So that in this the hospitallity of Martha is to be discōmended bicause shee neglectinge the principall poynte was wholly occupied in cumbersome businesse And yet Christe doth not meane that this one thing excepted al other things are not to be waighed but that we must with wisdome obserue an order A notable sentence verely by which we are taught so to order and direct al the duties and partes of our life that we may serue God Mary hath chosen the good parte C. There is no comparison here as many Interpreters dreame but only Christe pronounceth that Mary is cōuersant and busied with a very holy profitable study from the which She ought not to be drawen As if hee had sayd Thou mightest rightely reprehend thy Sister if so be shee being Idell or occupied with vayne Cares shoulde laye the whole burthen of the worke vpon thee But now seeing she hath well and profitably geuen herselfe to heare it is not meete to drawe her from the same for
bicause the Iewes thought that the kingdome of the Messias should bee an Earthly kingdome hee would not mayntayne their Error by that Example For if they had seene him to deuide Inherytaunces the rumor thereof shoulde by and by haue bene spread abroade So in like maner many looked for a Carnall Redemption the which they too earnestly desired the wicked boasted that he went about to make a chauÌ„ge and to pull away the state of the Romaine Empyre Wherefore hee coulde not doe better then geue this answere by which they might all know that the kingdome of Christe was spirituall Therefore let vs also learne soberly to behaue our selues and to take nothinge in hande that may cause vs to bee euell spoken of Furthermore the purpose of the Lorde was to put a difference betwene the Polliticall gouernment of this Worlde and the gouernment of the Church For hee was ordayned of the Father to be a Teacher who with the Sworde of the Woorde should cut the thoughts Affections of men and pearce into their foules ☞ Thus the latrocinie and Robbery of the Pope and his is condemned who boastinge them selues to bee the Sheepheardes of Christe do take vppon them to inuade earâ—hly prophane Iurisdiction For there shal be somewhat lawfull of it selfe which shall not pertayne to euery one Wherefore Christe woulde not haue all thynges mixte and confounded For the gouernment of the Church is spirituall the politicall gouernment pertayneth to the coÌ„mon life of men We must therefore alwayes haue respect vnto our calling and what is meete for the fame For those things which are most exelleÌ„t are somtime in the sight of God most vile There was also a 3. particuler cause namely bycause Christ saw that this man leauing the doctrine of God had respect vnto his domesticall profite And this disease is to generall and coÌ„mon in somuch that many professing the Gosple let not to abuse the same by making it a cloake to couer their couetousnesse Wee may easly gather this by the circumstance of exhortacion for except the man had abused the titell of the Gospell for hys owne Gayne occasion had not bene gieuen vnto Christe to condemne couetousnesse Therefore the text doth sufficiently shew that this man was but a couÌ„terfeit Disciple whose minde was wholly occupied with his land coÌ„modity Moreouer the Anabaptists do to absurdly infer vppon this place that it is not lawefull for a Christian man to deuide Inheritances or to take vpon him any ciuill office Whereas Christe only denyeth him selfe to be a Iudge bycause he was ordayned of the Father to another ende Let this therefore be as rule vnto vs to keepe euery man wythin the boundes of his callinge whereunto he is called of God 15. And hee sayde vnto them Take heede and beware of couetousnes for no mans Life standeth in the abundance of the things which hee possesseth Take heede beware of couetousnes E. For couetousnes the Greeke word is Pleonexia which signifieth an insatiable desier of the which Christe commaundeth vs to take heede For no mans Life standeth in the abuÌ„dance By which words the spring internall originall froÌ„ whence an insatiable desier of hauing doth come is noted For bycause men do coÌ„monly iudge him to bee happy which possesseth most doe imagine ryches to bee the cause of a blessed life hereof coÌ„meth the imoderate desier which seÌ„deth out his flames like a hoate Fornace yet neuertheles is nothing abated in heate wtin But if wee were persuaded the riches were but necessary helps for this preseÌ„t life which the Lord reacheth vnto vs with his hand the vse whereof he blesseth this only cogitacion would easly asswage al wicked desiers that which the faithful know to be true by experience For whereupon commeth it to passe that they hange vpon God alone but only bicause they do not tye submit their lyfe vnto abuÌ„dance but do only rest theÌ„selues vpon the prouidence of God who alone doth both sustaine vs with his power also geueth vnto vs so much as is needefull And that which is spoken heere of Ryches may be extended to honors to all the helpes of this presente life 16. And he put forth a similitude vnto them sayinge The ground of a certaine ryche man brought forth plentifull fruites C. This similitude doth set forth as in a glasse the proportion of that sentence the men liue not in their aboundance For when life is taken away from the most riche what doth it help that they haue heaped together much ryches We all grauÌ„t this to be true yet notwithstanding few regarde the same but rather all men for the most parte doe so order their Liues that they goe quite from God placinge their life in the present abundance of things Therefore all men must needes waken them selues least they fayninge them selues to be blessed with ryches doe tangle them selues in the Snares of Couetousnesse Plentifull fruites First of all wee see here the truth of this common Prouerbe The more wicked the more fortunate For the riche man of whom mencion is made here was wicked yet notwithstanding his Land brought forth plentifull fruite What meaneth Moses then to write sayinge that vngodlinesse is accurssed If thou wilt not hearken saith hee to the voyee of the Lord thy God Deu 28.17 curssed shalt thou be in the fielde curssed in thy Barne c. Why then was the fielde of the wicked ryche man blessed Question The word of the Lord pronouÌ„ced by Moses is not in vaine For so God hath ordained that blessing and good should befall the Godly and curssinge and euell happen to the wicked Yet notwithstanding God doth somtime suffer his ordinance to be chaunged to the which he is not tyed partly that by this meanes hee may declare his exceeding clemencie Mat. 5.45 by which hee suffereth hys Sunne to shyne vpon the euell and his Rayne to fall vpon the vniust partely that thereby hee may declare that there shal be another Iudgement and another world in the which all thinges shal be ordred not by words only as in this worlde it is seene but by deede according to lawfull order partely that hee may exercise the good and Godly in Fayth and to driue them to seeke after the ryches to come and partely to call the euell by this goodnesse to repentance and that if they doe not repente hee may more grieuously afflicte and punishe them Hereupon the Prophet sayth Iere. 12.3 Psal 73. â—8 Take them away lyke as a flocke is caryed to the slaughter house and appoynte them for the day of slaughter Therefore when the fieldes of this riche man brought forth plentiful fruit it was not for the deserte of his Godlinesse bycause he was a wicked man but that he might be inuited to repentance and that if he did not repent his punishment should be the more C. Furthermore in this parable is set forth vnto vs the transitory
the Seruaunt watching commeÌ„deth the Seruaunts diligence and recompenseth the same and if hee come in the second and thyrd watch and finde him so doing Happy are those Seruants Concerning the watches of the night read the 14. Chapter of Math. verse fiue and twenty Question C. But it may be demaunded how it commeth to passe that seeynge the Scripture calleth vs the Chyldren of the Light Ephe. 5 8. and seeing also that the Lord doth geue vs light with his worde that we may walke as it were in the none day how Chryst compareth our Life vnto watches of the night This question is aunswered by S. Peter 2. Pet. 1.19 who teacheth that the worde of God doth shine as a burning Candle insomuch that in a darke place the way is playn to be sene of vs. Therefore we muste noate that we must traueile throughe the thicke darkenesse of this worlde yet notwithstanding that wee are safe from the daunger of erring hauyng the Candle of heauenly light going before vs but specially seeing Christ himself is the bright Sonne of righteousnesse A. For he is the light of the World the which who so followeth walketh not in darkenes For the Exposition of the rest which followeth Read the 24. cap. of Mathew Verse 44. Ioh. 8.12 47. And the Seruaunte that knewe his Maisters wil and prepared not himselfe neyther did accordinge to his wil shal be beaten with many strypes C. There is great wisedome in thys Circumstance which is expressed by Luke only because that the more willingly any one runneth into the Contempte of his Lord the more grieuous punishment he is worthy of For here is a comparison of the more and of the lesse to this ende If so be the negligeÌ„t Seruaunte escape not punishmente what shal be done to the stubberne and obstinate Seruaunt who of set purpose despyseth his masters authority And it is to bee remembred that they which are made gouerners of the church do not sin of ignoraunce but do Wylfully and wickedly offend their Lord. Notwithstanding hereof a Generall Doctrine may be gathered that men do in vayne seeke to excuse themselues by ignoraunce to deliuer themselues from the guiltinesse of Sinne. For if so bee mortall men challenge thys to themselues that theyr Seruauntes ought to enquyre and seeke what their maisters will is lest they do any thing out of order at home how much greater Authority belongeth to the Sonne of God that they which serue him ought to seke to he taught concerning his Commaundementes And that they ought not at theyr owne pleasure to take vncertaine Workes in hande but to depende wholly vppon his pleasure Specially seeing he hath commaunded vs what we shoulde doe and is alwayes gentle to those that aske him It is most certaine that our ignoraunce is alway the Companion of willfull and grosse Negligence So that we see that this starting hoale is in vaine that he is without sinne whych erred vnwittingly seeing on the contrary part the heauenly Iudge pronouÌ„ceth that thoughe the ignoraunte fall shall haue fewer strypes yet notwithstanding it shal not escape vnpunished Now if so be ignoraunce doth not excuse what horrible punishmente remaineth for those which do sinne wyllingly who furiously fallinge agaynst theyr conscience do prouoke God Wherefore the more plentifully wee are taught the more matter of punishment is increased except to the same be ioyned Docillity and Obedience Wherby it appeareth how friuolous theyr Obstinacie is which reiectynge the playne Doctrine of the Gospell at this Day do excuse the same by the Ignoraunce of the Fathers as though the Buckler of Ignoraunce were sufficycient to repel the Iudgement of God Moreouer to spare the Faultes of those that erre we muste not graunte like pardon to those that sinn willingly since that of wilfull Wickednesse they rebell agaynst God R. Therfore because those things which were spoken before in this Sermon specially appertained to the Apostles Therefore also this aboue all other things ought to be referred vnto theÌ„ For seing the Apostles were chosen to be the light of the world the salte of the Earth and the first Fruits of the Chrystian Church Chryste requyred at theyr hands aboue all others Watching least by any meanes it myghte come to passe that when they had preached to others they themselues should be cast awayes â— Co. 9.27 And in these words Chryst by the way admonisheth all the Seruauntes of God that seeing we are all hâ—s children we ought the more diligently to endeuour our selues to Godlinesse Notwithstanding that they commit the more haynous offeÌ„ce which haue receiued the most plentifull giftes of the knowledge of the Gospell At theyr handes most is requyred who haue receiued most Therefore let him whych hath receiued more knowledge of the truth then other liue more diligentlie according to the same then other Let him which is best able to helpe and releue his brethren be most liberall Otherwise he shall make himselfe lyke vnto that euill and vnfaithful seruant which willingly disobayed his maysters will shall for the same receiue the greater punishment of his Lorde A. For it is sinne in him which knoweth good and doth it not Iam. 4.17 Reade also the eleuenth Chapter of Mathew Verse twenty one 48. But hee that knewe not and did commit thinges worthy of stripes shall bee beaten with few stripes For vnto whome soeuer much is geuen of him shal be much required and to whome men haue coÌ„mitted much of him will they aske the more C. By the other Circumstance Christ teacheth that the Choyser sorte of Dysciples shall bee the more grieuously punished if presuming vppon theyr callyng they geue themselues to all licentious Libertye because the more excellente that any one is the more hee oughte to consider what is committed vnto him and that one day hee shall geeue an accompte for the same Wherefore the more that any of vs doe excell in Giftes excepte as a well tylled field hee bryng forth pleÌ„tifull Fruite vnto his Lorde the more shall his punishmente bee for the vnprofitable suppressing of his Grace But in the Church none haue greter giftes committed vnto them theÌ„ those which are Apostles which had Christ the Sonne of God theyr teacher who declared vnto theÌ„ with as much plainnes as was needefull the misteries of the Kingedome of Heaueo who also not onely sawe with theyr Eyes those myracles which Chryst wrought but were also endued themselues with power to worke myracles Last of al they did not onely see Chryst when he was risen againe but also were endued with the holy Ghost greate miracles following the same and were sent forth into the whole World that like Prynces they might subdue the same vnto Chryst Then this Office what can bee deuised more excellent Therefore the greater giftes that the Apostles receiued the greater accounte Christ saith he will take of them to the ende hee might terrefie them from slouthe and styrre them vp to vigilance
I will be killed Too day too morow is an Hebrew phrase signifying a short time C. By these wordes Christe meaneth that hee will shortly dye and that hee cannot bee driuen from his Office by any feare of death towards that which he came willingly with holde courage And withal he noteth the cruel ingratitude of the Iewes who although he had bestowed so many benefits vppon them yet neuer the lesse hated and persecuted him and in the end wēt about to deliuer him vnto Death 33. Neuerthelesse I muste walke to Day and to morrow and the day following for it cannot bee that a Prophet perish any where saue at Hierusalem Neuerthelesse I must walke to day A. This agreeth with that which he spake also at another time saying Yet am I a litle while with you Iohn 7.33 Iohn 9.4 and then goe I vnto him that sente mee And againe I must worke the works of him that sent me while it is day For it cannot be that a Prophet perish C. He affyrmeth that it is a vaine feare which was obiected vnto him by his false and counterfeit frēds because there is no perill of Death in any other place then at Hierusalē By which wordes hee doth sharpelye prycke the Pharisies As if he shoulde say Do ye admonish me to beware of Herod whom I know shal be my executioners Howbeit the exprobratiō extendeth it selfe farther For he doth not say that Destruction was prepared for him alone at Hierusalem but that the same was long before as a dē of theues where almost al the prophets were slaine It is true that many wer slaine in other places and specially at that time when the cruell tyranny of wicked Iezabell raged againste them 3. Ki. 19.10 but because at no time the Prophetes were handled worse in no other place Chryst doth iustly yelde this reproche vnto the wicked Citizens of that holy City It came to passe that the prophets were very much slaine there because seeing the whole impiety of the land came from thence the same was also the field in that which God exercised his Prophets For we know that the more the lighte of doctrine did shyne which vrged the wicked very sore the more mad they were Hee geueth a straunge title to Hierusalem in callinge the same the butchery of the Prophets the which was otherwise a place chosen of God to bee the resting place of his law and heauēly wisdome C. but it was polluted with the ordinary slaughter of the Prophets Whereby it appeareth how wilful the ingratitude of the Worlde is to withstand wholsome Doctryne But wee haue here in this place of Luke three things to be considered The firste is that after the ensample of Christ that we must deale with our enemies onely by well doing who euell notwithstanding if they be Reprobates wee shall not ouercome with our well doinge Secondly that it is appoynted to euery one where and when hee shall dye Wherefore wee must with bouldnesse and dilligence goe forward with the businesse of the Lord. We cannot pearish though wee dye the which notwithstandinge shall then and there happen when and where it shal be best for vs. Lastly that Christ and his professors must bee slayne in such places as are most holy most renowmed and most famous for Religion and so of the chiefest first places they are made worste and last Let no man therefore depende vpon the glorious shew of the place or parsons or measure the truth thereby In the whole Worlde there was no place more holy that the City of Hierusalem there was the temple there was the sanctuary of dyuine worship there the Lord had promised his special presence in this he would specially be worshypped to this hee had geuen Prophets wyse men and Scribes and yet notwithstanding of the first it became last in somuch that from the first beginninge of the Worlde there was neuer none lyke it in wickednesse and cruelty so that the same was worthy to suffer vengeance for all the Iuste bloude that was shed from the foundation of the World bycause beside the chiefe Prophets of the Lord they slue most cruelly also Christe him selfe his holy Apostels ¶ Let them goe therefore which liste to pearishe and follow the holinesse of ROME or of any other place which is famous among men Let vs follow that Hierusalem which is aboue For wee shall finde nothinge sounde in the worlde where the first shal be last and the last first 34. O Hierusalem Hierusalē which killest Prophets and stonest them that are sent vnto thee how often woulde I haue gathered thy Chyldren together as a henne doth gather her younge vnder her wings and yee woulde not C. Although this exclamation seemeth to come as though Christe taking occasion inueighed then agaynst Hierusalem yet notwtstanding it is more probable that bycause Luke had sayd before that Hierusalem was imbrued longe agoe with the bloude of the Prophets by and by according to his maner hee addeth a sentence which agreed with the same speache For wee see before that he vseth often times to gather together the sayinges of Christe vttered at diuers tymes How often would I haue gathered thy R. Not onely at that tyme when hee tooke vpon him our humaine Nature and preached the Gospell in Iudea hee called the Iewes to repentance leaste they should pearish but only hee did the same longe before by his Prophets For Christe is then sayd to Clucke as a Henne and to gather Chickens together vnder his Wynges when hee reuealeth his worde vnto men and calleth them to Repentance And yee would not A. Heere the ingratitude of the Iewes is condemned who despysed the gentle admonitions of God For the which matter for that which followeth to the ende of the Chapter reade our Annotacions vpon the 23. Chapter of Mathew beginning at the verse 37. ⧠THE XIIII CAP. 1. ANd it came to passe that he went into the house of one of the chiefe Pharyses to eate Breade on the Sabbaoth day and they watched him And it came to passe that hee went C. This hystory contayneth nothinge els but a myracle wrought by Christ by the same to correcte the superstitious obseruation of the Sabbaoth For his purpose was not simply to abrogate the Sabbaoth but only to shew that neither the works of God nor the duties of loue can violate the holy rest commaunded in the law Of one of the chiefe Pharyses C. Wee haue here an example of the wonderfull loue and humanity of Christe who entereth into the Pharises house to eate with him and that to this ende that he might winne him vnto himselfe For this ought to bee the ende of our conuersation with the aduersaries of the truth that wee seeke to wynne them vnto God And they watched him R. We see here the sundry dispositions and wills of these guestes Christe taketh all occasion to blesse and to doe good but the Pharises take al occasion to cursse and
prouident and wise Therefore the wisdome of the spirite and of the fleshe are not here compared together the which cannot be without cōtumely vnto God but onely the Faithfull are awaked to haue a more dilligent consideration of those things which appertaine to the life to come and not shut their Eyes against the lighte of the Gospell seeing they such as are blind to haue a better sighte in darknesse 9. And I say vnto you make you frēds of the vnrighteouse Māmon that when yee shall haue neede they may receiue you into euerlastinge habitacions R. Hee called Ryches by the name of Māmon which was a Chalde worde at that time very cōmon and hee calleth the same vnrighteouse For it is the matter and occasion of all vnrighteousnesse wrong C. For although of them selues they are not euell yet notwithstanding bycause they are seldome gotten without Fraude and oppression or other vnlawfull meanes whereby they that possesse them are wrapped in Iniquity There is good cause why Christe admonisheth vs to beware of them Ma. 13.22 1. Ti. 6.9 A. euen as in Math. he calleth them Thornes and Paule calleth them the snare of the Diuell Therefore Ryches are not called vnryghteouse bycause it is an vniuste thinge to possesse them Lazarus was poore yet notwithstanding hee was taken vp into Abrahams bosome which was ryche They are onely euell bycause men abuse them and not simplely of them selues insomuch that they are called ryches of Iniquity C. And it seemeth that we must vnderstand a secret comparison as if Christ had sayd Ryches which through wicked abuse do defile the owners of them and are oftentimes Prouocations to sinne must bee tourned to a contrary ende as to get vs fauoure B. Therefore this saying Make you friends must bee vnderstoode as was all this Laye vp Treasures for your selues in Heauen Mat. 6 2◠By which wordes the meaning of Christe is not that Ryche men shoulde seeke any way by which they may couer their deceite their oppression and thefte as if a man haue vniustly gotten his ryches that he should counteruaile the same by satisfactions as do the Papists and as others haue done which were before the Papacy for both Iewes and Turkes seeke to reconcile them selues vnto God by satisfactions But GOD hateth such mēsmakeinges For what greater Iniury can wee doe vnto him than make him a companion of thieues and Robbers Neyther must wee thinke that Christe calleth ryches vnrighteouse in this Sence as if it were sufficiente to geue parte of a Booty or Praye vnto God that hee may pardon the iniury which we haue done to our Brother but he is rather thus to be vnderstode Whereas others are wonte to get and possesse their ryches vniustly be yee rather instruments of well doinge and be assured that he which doth good vnto him that needeth doth lay vp for him selfe treasure in heauen C. But they do very fondly and absurly which gather hereof that wee are holpen by the Prayers and Intercessions of deade men for by this meanes what soeuer is bestowed vpon such as are vnworthy were loste But the wickednesse of men is no let but that the Lord may make an account of that which wee gieue vnto the poore Therefore the Lord doth not respecte the parsons but the woorke it selfe that our liberallity though it be shewed towardes vnthankfull men is acceptable before God But hee seemeth here to yeelde vnto vs eternall life for our merites Wee answere that it doth euidently ynough appeare here by the Texte that hee speaketh after the manner of men that is to say that as hee whych is gratious and ryche if hee get him friendes in his Prosperity hath some to help him when hee falleth into aduersity euen so our humanity and liberallity shall be as a Sanctuary vnto vs in due time bycause the Lord doth acknowledge that to be done vnto him selfe what soeuer a man liberally bestoweth on his Neyghboure That when yee shall haue neede C. Or rather when yee shall fayle by the which worde hee noteth the time of Death and testefieth that the time of our stewardship is but shorte least the hope of long lyfe might make vs more couetous For whereof commeth it that the greater parte doe trust vnto their ryches many do prodigally spend that which they haue others defraude their neighboures by wicked oppression but only bycause they being deceiued by false Imagination of long lyfe do carelesly liue as they lust They may receyue you into euerlasting habitacions B. Hee sayth that the Friends whom hee commaundeth vs to make of the vnrighteous Mammon shall receiue vs into euerlasting Habitacions by the same manner of speache by which he sayd that the saynts should be Iudges with him of the world For they them selues are sayd to doe that which the Lord shal doe for their sake Mat. 19.28 A. He calleth eternall Lyfe euerlasting Tabernacles The which kinde of speache Paule also vsed sayinge 2. Cor. 5.1 For wee know that if our earthly house of this Tabernacle were destroyed wee haue a building of God euen an Habitacion not made with handes but eternall in Heauen 10. Hee whych is faythfull in that which is leaste is faythfull also in much and hee that is vnryghteouse in the leaste is vnrighteouse also in much C. These are Prouerbiall Sentences taken from cōmon vse and experience and therefore it sufficeth that they are oftentimes true It cōmeth sometime to passe that the deceyuer neglecting a litle gayne bewrayeth his wickednesse in a great matter yea many seke after great gayne in small matters vnder the couler of simplicity Euen as wee see many at this day who to the ende they may disceaue their Creditors of much will in the beginninge win credit in that which is litle Yet notwithstanding the sentence of Christ is not false bycause in Prouerbs wee follow that which is commonly vsed For we say commonly Trust not him with much whom thou findest vntrusty in a litle The Lord vseth this prouerbiall sentence that hee might the more prouoke vs willingly to bestow our present goods affyrming that he cannot haue the Treasure of the Gospell which is not a faithfull disposer of these externall goods 11. So then if ye haue not bē Faithfull in the vnrighteous Mammon vvho shall truste you in the true Treasure C. Now hee applyeth this Doctryne to the dispensing of spyrituall Graces of the which though the world esteme not somuch as they ought yet notwithstanding it is moste certaine that they do farre excell the Transitory Ryches of this world And hee teacheth that they are vnworthy to receiue charge from the Lord of the incomparable treasure of the Gospell and of such like gyftes which are Vnfaythfull in matters of lesse price as are the Transitory riches of the world So that there is a priuye threatning contayned in these word s that it is to be feared least for the abuse of the Stewardship we be depriued of heauenly
what busines there is there but neuer any man as yet came from thence which tould any thing either of the Felicitye of Gods Children or of the tormentes of the wicked This thought the Lord purposed in this place to correct and to this end he hath tould vs that the rych man prayed Abraham that hee woulde send Lazarus to his Bretheren that he was aunswered thus They haue Moyses and the Prophetes let them heare them And when he replied that they should be better admonished if a man came to them from the deade it it was answered againe If they heare not Moyses and the Prophets neyther will they beleue though one rise againe from the Deade By whych wordes wee are taught that wee must not tarry vntill the deade rise againe to teache and to exhorte vs wheÌ„ we haue a certain rule of life deliuered vnto vs. For Moses and the prophets wheÌ„ they were alyue were so appointed vnto men to be teachers in their time that the same fruite might come vnto the posterity by their wrytings Seyng God will haue vs to he instructed after this manner to liue well there is no cause why the deade should be sent to testefy concerning the rewards or coÌ„cerning the punishmentes of the life to come neither shall their slouthfulnes bee excusable which make this theyr cloake that they know not what is done oute of the world We know that thys is a common saying amonge wicked men They are fooles which disquiet themselues with feare because there came neuer any from the Deade Chryst seking to take away such bewitchyngs of Sathan calleth vs backe to the Law and the Prophetes accordinge to thys testemony of Moyses Say not hereafter who shall ascend into Heauen Deu. 30.12 or who shall descend into the deepe Or who shal goe ouer the Sea The word is nigh euen in thy hearte and in thy Mouth Therefore they which deryde that the Scripture testefieth concerninge the iudgement to come shall one day feele how intollerable this impiety is to discredite the holy worde of GOD. But Chryst awaketh those that are hys from this drowsines least they beinge deceiued with hope of impunitie neglecte the time to repente And to this ende tendeth the answer of Abraham that because God had sufficiently deliuered the Doctrine of Saluation to his people by Moses and the Prophets there wanted nothing but that all men myght stay and content themselues wyth the same Thus the greater parte of men doe alwayes gape after new Reuelations Now because nothynge more displeaseth God then for men to passe their Boundes he forbidding al men to seeke for the truth at the mouths of Soothesayers and Sorcerers and to desire fained Oracles accordyng to the maner of the Gentiles hee promiseth that hee will geue Prophetes at whose mouth the People may Learne what is profitable for their saluation Deu. 18.10 Wherefore if Prophetes are sent vnto this ende that God might kept hys people vnder the brydle of his worde he which is not content with thys order of teachyng hath not a desyre to Learne but seeketh rather after wycked Liberty Esa 8.19 and therefore God complayneth that iniury is done vnto hym when he alone is not heard from the liuing to the dead Chryste therefore heere condempneth all Reuelations here to be vayne and false And of these Reuelations there are two kindes the one which men desyre for the nonce eueÌ„ of wilfulnesse when they demaunde the truth of the deade whereof sprang Necromancie For wee know that it is a curiositie deuised by the Deuiâ—l and forbydden by the Lord saying Let there not be founde amonge you a Sorcerer or Charmer c. Deu. 18.11 Or that asketh counsayle of the deade Also Esa 8.19 Is there a people any where that asketh not Counsayle of his God should meÌ„ run vnto the dead for the liuing There is another kinde of Reuelation when men requyre not the truth of the deade but are taught by deuelish spyrites and visions euen as do the papists who going about to proue theyr Purgatory set before vs deuelish visions Reuelations But here we are taught not to beleue the Deade but to harken to the prophets For whatsoeuer is necessary for our saluation it is set down vnto vs in the word of God Therefore agaynst all euill Spyrites and visions we must set this buckler if thou bring me any thing but that which is set downe in the law the prophetes I haue thee in suspicion and do iudge thee to be an angel of Sathan Moreouer in that Abraham deuided the word of God into the Law prophets it is referred to the time of the olde testament Question But some will say Why doe we heare Luke Peter and Paule if we must beleue onely Moses and the Prophetes AuÌ„svvere We answer that we heare nothing of Luke of Peter and of Paule but the very same which the Prophets taught For what other thinge is the Gospell but a more ful doctrine which was before preached by the prophets R. Wherefore the way of Saluation must be sought no where els than oute of the holy Scripture which is deuyded into the new and olde Testament Whereuppon Abraham sayeth not they haue reason and humane wisedoÌ„e let them heare and follow the same For although humane reason hath a certayn knowledge of Righteousnes yet neuerthelesse because it wanteth the holy Ghost RoÌ„ 1.16 it hath no knowledge of the Gosple which is the power of God to to Saluation to euery one that beleeueth the same A. Wherefore we must come to Moses and the prophetes who being led by the Spyrite of God haue reuealed vnto vs the good wil of God towardes men â— Ti. 3.17 that the man of God may be perfecte and prepared for euery good worke 30. And hee sayd Nay Father Abraham but if one come vnto theÌ„ froÌ„ the dead they wil repent C. This is a figure called Prosopopoeâ— in the which is rather expressed the sence and feelyng of those that are aliue hen the care for the deade For the Doctrine of the law in the World to cold the prophesies lye deade and no man can abyde to heare God speakyng after his maner Some desyre to haue Angels descend from heauen Other some would haue deade meÌ„ to rise out of theyr Graues Others woulde haue that whych they heare confyrmed with new myracles and many woulde haue voices to thunder out of the ayre But if it shoulde so fall out that God should fatisfy the desyres of all meÌ„ yet they would be neuer a whit the better For God hath both comprehended in his word whatsoeuer is necessarye for vs to be knowen and hath also confyrmed the Authority of this worde wyth lawfull Seales Furthermore Faythe doth not depend vpon miracles but it is the speciall gifte of the Spyrit and it springeth from the word of God Also it belongeth onely vnto God to drawe vs vnto him who will worke effectually by
Temple of God of that sacrifice which belonged vnto the same And wyth a lowde Voyce praysed God C. To Glorify God and to geue thankes vnto God are all one And fell downe on his Face A. As that blynde man which was wonderfully restoared to his sighte fynding Chryste by and by worshipped him so this Samarytane hauing felt the power of Chryst reuerently falling downe at his feete gaue him thankes 17. And Iesus aunswered and sayde Are there not tenne clensed But where be the nine C. Note heere that these nine whych were vnthankefull were Israelytes that he which returned to geue thaÌ„ks was a straunger Here education can not be condempned for they wer trained vp in the Doctrine of the law euen from theyr childehoode Let vs take heede that the like happen not vnto vs. Hereby let vs gather that it is not sufficient that we are instructed in the law of God but we must also exercise our selues in the knowledging of hys goodnes and in thankes gieuing We haue an Example of thankefulnesse in the Samaritane who althoughe hee were ill brought vp commeth notwithstanding vnto Chryst being a Vessell of Gods Grace and Election in whoÌ„ God did mightely worke by his spirit Hereby also we see that many are called and few are chosen that wide is the way to DestructioÌ„ and narrow to saluation also that the first shal be laste the last first 18. There are not found that retourned to geue God thankes saue onely this straunger C. In these words of Chryst is coÌ„tayned a complaint agaynst the whole nation for odiously hee compareth one straunger with many Iewes because they were wont to deuoure the Benefites without any sence or feelynge of Godlynesse And hereof it came that Chryst had so litle fame among them notwithstanding that he wroughte so many miracles Let vs know theÌ„ that wee are all generally condempned by this Complaynte excepte we shew our selues thankefull for the Benefites of Chryst 19. AND hee sayde vnto him Aryse Goe thy way thy Faith hath saued thee A. Chryst in commaunding this man to aryse doth it not because hee refused the worship which he gaue vnto hym as did Peter who sayd to Cornelius Aryse for I my selfe am a man For this worship was due to Chryste the Sonne of GOD but allowing his thankefulnesse sendeth away the man in peace exhorting him to continue in the fayth which he had receiued to the ende For hee sayth Thy Fayth hath saued thee C. Some Interpreters restraine this Saluation to the cleanenesse of the flesh But if this wer so it might be demaunded how the other nine were saued for they had all health alyke Therefore we must thus thinke that Chryst here esteemed otherwise of the gifte of God then Wycked men are wont to doe namely a wholesome signe or token of fatherly loue Nyne Leapers were healed But because they do wickedly obscure the grace of God theyr Vnthankefulnesse doth contaminate and defile their health so that they felte not that profite thereby which otherwise they should haue don Therefore fayth onely doth sanctify in vs the giftes of God that they may be â—ure wholesome for vs. And hereby we gather that the Euerlasting Saluation of the Soule is ioyned wyth the Temporall gyfte The Samarytane was saued by his Faith How Verely not onely because he was healed froÌ„ his Leprosie but also because hee was accepted into the number of Gods children a Seale whereof the helth which he had receiued was This place also serueth to proue Iustification by fayth because by the same wee are accepted 20. When he was demaunded of the Pharisies when the Kingdome of God shou de come Hee answered them and sayde The Kyngdome of GOD shall not come vvyth Obseruation C. No doubte this question was moued in scorne For he preaching Daily that the Kingdome of GOD was at hande and yet notwithstanding there following alteration of the Externall seate amonge the Iewes wicked and malicious men thought that this was a fit coller to vexe and disquyet him Therefore as though he prated in vain of the Kingdome of God they churlishly demaunde of him when that Kyngdome shall come R. But they doe not enquyre after that Kingdome of God by which God raigneth always in heauen and in Earthe for they know that God created all thinges and that hee raigned euery where but they enquyre after that Kingdome which God had promised to set vp in Earth by his Messias concerning which the Prophet speaketh saying Hee shall sit vppon the Seate of Dauid Esa 9.6 Esa 11.6 Dan. 2.44 Dan. 7.27 and in his Kyngedome to order the same and to stablish it with equity from henceforth for euer The tranquillity and peace also of the same Kyngedome is promised in many places A. So that Chryst speaking daily of the nearenesse of Gods Kyngdome and no Alteration yet appearing they mockingly demaunde when that Kingdome of God shoulde come C. And it may be that they wer rather moued by theyr Carnal grosse Opinion to demaund when this kingdome of GOD should come then by scorning scoffing R. For they thoughte that the Kingdome of Christe should be Carnall as was the Kyngedome of Dauid or Salomon they thought that the Messias should come in Kingly apparrell that he should dwell according to his Kingely maiesty eyther in Hierusalem or in Samaria in which places the kings court was wont to be and that by his wisedome and power hee would brynge to passe that so many as acknowledged him to be their King should dwell for euer in felicity The Kingdome of GOD shall not come with Obseruation C. Chryste neglecting those Dogges frameth his answer to the Disciples euen as ofteÌ„ times he being prouoked by the Wicked tooke thereof occasion to teach And thus God diluded their mallice in making the truth by theyr caulls more manifestly to shine And this Woord Obseruation is put here for notable Pompe and Glory As if he should say that they are greately deceiued whych dyd looke after the Kingdome of God with the Eyes of the Fleshe whych should not be Carnall or Earthly seeing the same was nothing else but an inward and spyrituall renuinge of the mynde As if hee had sayd Yee muste looke for that renuing which GOD hath promised within in your hearts because he quickening his Electe into Heauenly newnes erecteth his Kyngdome in them And thus hee secretely nippeth the grosse dulnes of the Pharisies because they looked after nothinge but an Earthely and transitory Kingdome Notwithstandinge wee muste note heere that Chryste speaketh onely of the first beginning of the Kingdome of God because wee begin now to be framed by the Spyrite after the Image of God that in due time the renuing both of vs and also of the whole world may follow A. Concerning the 21. Verse Read the 24. Cap. of Mathew beginning at the 23. verse 22. And he sayd vnto the Disciples The Dayes will come when yee shall desire to
note that Zache doth not offer vnto God the pray of his Rapine and Robbery as many rich men do which geue vnto God parte of theyr euill gotten Goodes that they may haue more liberty to oppresse and deceiue afterwarde and that the Iniuries done aforetime may escape vnpunished but Zache doth so sacrifice the one halfe of his goods to God that hee intendeth to make recompence for all the wroÌ„gs he had done Whereupon we gather that the remainder of his goods after satisfaction were well and lawefullie gotten So that Zache was not onelie ready to make restitution of whatsoeuer he had gotten by fraude but also geueth his iust and rightly gotten patrimony to the poore Wherby he sheweth that of a wolfe he is not only become a sheepe but also a Shepeherd Moreouer Zache by his example hath not necessarilie tyed all men to geue a way halfe theyr goods but wee must onely obserue the rule which the Lord prescribeth heere namely that we consecrate our selues and al that we haue to a holy and Godly vse and so it will come to passe that euery maÌ„ shal help the poore as hee is able R. Charite ought to moderate all these thinges So the widow caste onely two mites into the Treasurie Lu 2i 1 Ma. 10.42 and had her commendation of the Lord. So a Cup of cold water geuen hath his reward And S. Paule sayth For if there be firste a willing minde it is accepted according to that a man hath not according to that he hath not Truly not that other be set at ease and yee brought into combrance c. 2. Co. 8.12 And againe He which soweth lyttle shall reape litle 2. Co. 9.6 and he that sovveth in geuing largely and frely shal reap plentiously Let euery man doe as he hath purposed in his heart not grudgingly or of necessity For God loueth a chearefull Geuer Therefore in that Zache geeueth the one halfe of his goods vnto the poore it is not the prescripte and ordinaunce of Christ as touching the quantie but it is the willing Liberallity of that faith and Charitie in Zache If he had promised to haue geueÌ„ but the thyrd part of his goods Chryst would not haue reiected the same who vouchsafeth to receiue a cup of coâ—de water so that it come from a sincere affection of the gieuer Therefore let vs learne of thys man to bryng forth the fruites of true repentaunce 9. Iesus sayd vnto him This Day is Saluation come to this House because that he is also the Chylde of Abraham C. Chryst gieuing testimony vnto Zache pronounceth that there is no deceipte or dissimulation in him and yet notwithstanding hee doth not ascrybe the cause of saluation to Zaches good workes but because that conuersion was an assured pledge of Gods adoption he doth iustly thereof gather that the same house was the heyre of Saluation And this is the meanynge of Chrystes wordes For because Zache was one of the Sonnes of Abraham he affirmeth that his house was saued and he which will be reckened among Abrahams Chyldren must necessarily follow his Faith Yea the Scripture geueth this prayse properly to Fayth that it discerneth the true ChildreÌ„ of Abraham from forreners Therefore let vs know that the same is commended in Zache for the which it came to passe that his workes were acceptable vnto God And there is no doubte but that Zache was taught by Chryste before he was conuerted Wherfore this was the beginning of Saluation to heare Chryst preaching concerning the free mercie of God concerning the reconcilliation of men vnto him and coÌ„cerning the redemption of the Church and that this Doctrine was to be imbraced by Faith Therefore not onelie Liberallity is commended in Zache but Faith also by which his Workes were accepted And whereas Chryst saith that saluation is come to this house hee meaneth the person of Zache For because God when he adopteth the mayster of the house promiseth that hee will bee the God of the whole house also by righte Saluation is extended from the head to the whole body A. Wee see also heere that to bee true whych the Lord said to the Rulers of that people Ma. 21.31 The Publicanes and Harlots shal enter into the Kingdome of God before you 10. For the Sonne of man is come to seeke and to saue that whych vvas lost R. In these wordes Chryst maketh answere vnto theyr murmuring whych sayde that he went to tarry wyth a man that was a sinner the whych hee coÌ„futeth by his office which is to seke and to saue sinners C. Moreouer lest the former Life of Zache might seeme to haue excluded him from saluation Chryst beginneth first with his office prouinge thereby that there was nothing in this coÌ„uersion or chaÌ„ge which ought to offend any man because hee was sente of the Father to saue those which were loste R. For they whych are stronge haue no neede to the Physition but they that are sicke Ma 9.12 This sentence of Chryst verely is a Golden sentence setting forth vnto vs the chiefe proper Office of Chryst for that which hee came into this Worlde For they which are afflicted and are at the brink of destruction thinke because of theyr miserie that they are not regarded of Chryste and that there is no way for them by which they may attaine Saluation But Chryst for this cause specially came into the world to seeke and saue that which was loste One perisheth with sinnes another with sickenes another with pouertie another with infamy and another with the horror of death and of hell What then Shall we therefore dispayre God forbid But we must then specially bee of good chere hope trust for the best For Chryste came not because wee first soughte him but to seeke vs not onely to seeke vs but also to saue vs and to saue not that whych was whole and in good case but that which was loste Read the selfe same sentence in the 18. Chapter of Math. Verse 11. The which Saint Paule expoundeth thus It is a sure saying by all meanes worthy to be receiued that Iesus Chryste came into the World to saue sinners 1. Ti. 1.15 11. And as they heard these thinges he added and spake a parable because he was nighe to Hierusalem and because they thoughte that the KingdoÌ„ of God should shortly appeare R. Now followeth the parable of a certaine nobleman who going into a far Countrey to receiue a Kyngedome calling his Seruants vnto him gaue vnto euery one of them a Pounde that in his absence they might bee occupyed And vpoÌ„ what occasioÌ„ Christ toulde this parable the Euangelyste sheweth in few and manifest wordes BV. The Disciples as we haue said oftentimes thought that the Kyngedome of Chryst should be Carnal and Earthly and that it should eueÌ„ shortly begin at Hierusalem Wherefore the Lord sheweth that his kingdom shall be celestiall and that he would asceÌ„d into
heauen when he had disposed and ordered his Apostles and geuen to them the holy Ghost to go forth into the whole worlde that is to say to brynge them by the preaching of the world to the Kingdome of Chryst C. Howe bee it this is monsterous ignoraunce that the disciples being so oftentimes taughte concerning the Death of Chryste at hand would notwithstandynge styll talke of his kingdome And here was a double error First that they immagined a blessed rest without the crosse Secondly because they iudged of the Kingdome of God by carnall reason Whereby it doth appeare how slēder and obscure their Faith was For although they had tasted the hope of the Resurrection yet notwithstanding it was so small that they held nothynge firme and certaine concerning Chryst They beleue the redemer which was promised longe before whereby they conceiue the hope of the renouation of the Church but the same knowledge tourneth by and by into fained immaginations which either peruerte or obscure the force of his Kingdome This is brutish dulnesse to hasten to the Triumph before the battayle was begun specially seeing Chryst a litle before toulde them that a sharpe and and shamefull death tarried for him A. Thus we see that many infirmities remaine in the Sainctes and greate imbecillity of faith oftentimes to the ende we may know that Saluatiō cōmeth of God and might craue of hym daily the increase of our faith 12. He sayd therefore A certain noble man went into a farre coūtrey to receiue for himselfe a kingdom and to come agayne R. Fyrst let vs see heere whome thys Noble man doth represente whych wente into a farre countrey to receiue a kingdome for it is a parable Thys Noble man is our Lord and sauiour Iesus Chryste For he goeth nowe to Hierusalem not to receiue an Earthly or Corporall Kingdome as the Apostles dreamed but that hee myghte goe from thence into a far Countrey to receiue a spyrituall and euerlasting Kingdome The death of Chryste is his going A. Euen as it is sayde in Iohn Before the feast of passouer Iesus knowing that the hower was come that he must goe out of the World to the Father c. Iho. 13. ◠Into a farre Countrey C. The farre Countrey signifieth all that time in the which Christe is absent from vs euen from his death vntil his comming againe to Iudgement in the last day as wee haue shewed in Math. To receiue for himself a Kingdom R. The resurrection of Chryste frō death and his assention into heauen is a receiuing of the heauenly kingdom the which Kingdome Chryst hathe so receiued that he hath not forsaken hys Church for he said Ma. 28.29 I will bee vvyth you vnto the end of the world But because hee doth not rule in thys world a corporall kingdome A. For thus he testefieth concerning the condition of this Kingdome Iho. 18.39 My kingedome is not of this Worlde And to come agayne S. That is to say in his second comming to Iudgemente A. For it was sayd vnto the Galileās which behelde and wondered at hym as he entered into heauen Yee men of Galile why stand yee gasing vp into heauen Act. 1.11 Act. 3.19 Phi. 3.20 1. The. 4 16. This same Iesus whome yee see taken vp into heauen shall so come euen as yee haue seene him goe into heauen S. Peter also hath the like 13. And hee called his ten Seruants and deliuered them ten pieces of money saying vnto them Occupy till I come A. The Euangelist Mathew expresseth not the number of the Seruantes as doth our Euangelist heere Ma. 25.14 but he maketh mention of a greater summe of money R. Therefore when Chryste toke this Iourney he called his tenne Seruauntes and gaue vnto them ten poundes to euery one a pounde that they might be occupyed in the tyme of his absence These Seruaunts ar the Apostles and preachers of the word to whome Chryst committed the Offyce and ministerie of preachinge the Gospell For by the Gospell as the church is builded so the Riches of Christ are increased which riches are men obtaining Saluation by faith in Chryste To euery one as saith S. Paule is grace geuen according to the measure of the gifte of Chryst Wherefore hee saith When he ascended into heauē he led Captiuitie captiue and gaue giftes to men And straite after the same Apostle saith Hee gaue some Apostles Ephe 4 7◠and. 11. some Prophetes some Euāgelistes some Shepeheards and Teachers to the gatheringe together of the Sainctes into the worke of Mynistration into the edefyinge of the body of Christ Furthermore wee vnderstande here all those which are called by the Gospell to the faith of Iesus Christe For to euery one of these GOD hath gieuen proper and speciall Gyftes as well Spirituall as Corporall There are diuersities of giftes yet but one spirite and there are differences of administrations yet but one Lord there are diuers maners of operations yet God is one which woorketh all in all Therefore the giftes of God whether they belonge to the mynde as knowledge wisedome or to the body as health comelinesse Fortitude Riches and such like are geuen to this ende of God that vntill Chryst come to iudge the quicke and the Deade euerie one may bee occupied to increase the Riches of our Lorde and also to exercyse in them selues faith and charity For when the Lord gaue vnto his seruants these poundes he commaunded them saying Occupy til I come A. What it is to occupy and why the lyfe of the Godly is compared to occupying we haue shewed in Mathew R. Hee doth not occupy well who being Rych oppresseth the Poore and pilleth others by frawde and deceipt but he is well occupyed which vseth hys riches accordyng to the wyl of the Lord to help the Church and the poore Hee doth not occupy wel which being endued wyth Power abuseth the same to Tyrannie but which bendeth the same to the preseruing of the common Wealthe and of the Churche Hee doth not Occupy well which hauynge Wysedome dysdayneth other in Respecte of hymselfe but whych geueth Counsayle to such as wante the same Therefore euery gifte of God hathe his lawfull occupation which must be followed according to the word of God And it is not to be omitted that thys noble man gaue not all the poundes to one man but to euery seruant a poūd This was don to declare that hee gieueth nor all gifts to one man but to euery man his seuerall and proper gift For there is no one man that hath all gyftes and needeth not the giftes of other men The body saith S. Paule is not one member but many And the Eye cannot say to the hand I haue no neede of thee 1. Co. 12.14 neither can the head say to the feete I haue no neede of you c. 14. But his Citizens hated him and sent a messenger after him saying we wil not haue this man to raign
appeareth by this place When yee haue fulfilled seuētye yeres at Babylon I will visite you Ier. 29.10 I wyll brynge you home and of mine owne Goodnesse I will carry you hither agayne into this place And agayne Beholde I will loke to my sheepe my selfe and visite them Eze. 34 11 Like as a sheepehearde that hath ben amonge the flocke seeketh after the Sheepe that are scattered abroade Euen so will I seeke after my shepe c. Seeing therefore Christ commeth not to destroy but to saue men and calleth the time of his comming the Time of his visitation it is manifeste that in this place by the time of Visitation is not mente the time of Wrath but the time of mercy not the time of punyshmente but the time of deliueraunce not the time of Slaughter but the time of Saluation And the time of mercye and Saluation is when the woorde of God is reuealed by which the clemencie of God is offered vnto vs and by which wee are called to repentance are admonished to receiue the Grace offered vnto vs. So it was the time of Saluation when Noe by the worde of God called those of his time to repentaunce before the Floude So it was the time of Saluatyon when Lot called the Sodomites before fire came from heauen when Moses called the Aegyptians before the drowning in the red Sea when the Prophetes called the Israelites before the inuasions of the Assyrians Babylonians to repentance and offered vnto them by promises Gods sauynge Healthe So also it was the tyme of Visitation when Iohn Baptyste when Chryste himselfe and his Apostles preached the Gospell saying Repent Ma. 3.2 Ma 14.17 for the Kingdome of Heauē is at hande Therefore not to acknowledge the time of Visitation is not to know the word of God reuealed not to beleeue the Gospell not to obey Gods calling and not to repent And these were the Wickednesses for the which the Iewes so miserabely perished For although they sought by all meanes to deliuer them selues from Destruction and to be saued yet notwithstanding by those things whereby they sought to bee saued they lost Saluation A. For Israell sayeth S. Paule which followed the law of ryghteousnesse came not to the Law of righteousnesse Wherefore Because they sought it not by faithe Rō 9.31 but as it were by the workes of the Law C. Therefore because Hierusalē shewed her selfe Vnthankefull vnto God and woulde not acknowledge her Redeemer it was necessarye that she should be quite ouerthrowen and shoulde feele such grieuous punishmentes that shee might bee a terrible example to all men Wherefore let the seuerity of those punishmentes which happened vnto them terrefie vs least by our Neglygence we extinguish the light of Saluation but rather let vs ernestly seke to receiue the Grace of God R. For if God sayth S. Paule spared not the Naturall Brawnches Rō 21.31 take heede least he spare not thee also Therfore when in these yeares the time of oure Visitation commeth and that the Gospell of Iesus Chryst by the clemency of God the Father is offered vnto vs by which all the benefits of God and Celestiall and Euerlasting Graces are offered vnto vs Let vs repent in time and obey the Commaundemēts of GOD. 45. And he wente into the Temple and began to caste out them that soulde therein and them that boughte A. Now Luke sheweth briefly what our Sauiour Chryst dyd in Hierusalem when he was come into the temple Hee began to caste oute them that soulde therein R. What they were that buying and sellyng in the Temple it may easely bee gathered by the other Euangelystes For although the casting out of the buyers and Sellers of the which Iohn maketh mention was at another tyme then was this of the which Luke speaketh heere yet notwithstending by euerie of them it may bee gathered that the Temple was fowly abused Ihon. 2 Math. 21 Mar. 11 Iohn sayth He cast out of the temple Sheepe and Oxen and poured out the Chaungers money and ouer threw the Tables Mathewe sayth that he ouerthrew the Seats of them that sould Doues Marke addeth And would not suffer that any mā should carry a Vessell through the temple By these places it doth manifestelie appeare that the Iewes had so prophaned the Temple with Marchaundyce that they did not onely keepe a commō Market there of those things which belonged vnto the Sacryfices and Oblations but exercised also profane Trades Wherefore Chryste reformeth the temple Reade the 21. Cap. of Mat verse 12. 46. Saying vnto them It is written my house is the house of Prayers but yee haue made it a Denne of Theeues R. This testemony of Scripture is in Esay Esa 56.7 where the Prophet though hee meaneth specially that the Gentyles shall bee numbred amonge the people of God My house sayth he shal bee called the house of God to al Natiōs Yet notwithstanding because by the name of Temple or house he meaneth the temple of Hierusalem teacheth also that this externall Temple ought not to be prophaned with marchādise and Wickednesse For whether you speake of the Externall Temple in Hierusalem it was appointed for adoration or for the worshipping of God because in dedication of the same Salomon sayth Hearken vnto the prayer which thy Seruaunte prayeth in this place 3. Ki. 8.30 And regard thou the supplication of thy People when they pray in this place and heare thou in Heauen thy dwelling place when thou hearest haue mercy Or whether thou speak of Chryste figured by the External Temple and reuealed to all the Gentiles it is not a house of ciuill businesse because hys kingdome is not of this worlde Ioh. 18.36 Ioh. 26.23 but it is the House of Prayer because it is sayde of the same Whatsoeuer yee aske the Father in my name hee will geue it you But yee haue made it a Den of Theeues Chryst accuseth the Iewes because they had made of the house of God which ought to haue bē the house of prayer a Den of theeues Ieremy cast the very same aforetyme in theyr teeth saying Haue you not made this house in the whych my name was called vpō Iere. 7.11 a Dē of theues And the Prophete and Chryst speake thus not that the Iewes beside theyr buying and selling spoyled and kylled men in the Temple but by thys Accusation they haue respecte speciallye to the wicked Doctrine of the Iewes concerning Sacrifices and the seruice of God For they thought and taught also that Sacrifices and other Ceremonies of the Law were true satisfactions for sinnes and the perfect fulfilling of the Law Hereupon came buying and selling in the temple Hereuppon came the Tables of the Money Chaungers Hereuppon the Seates of them that soulde Doues that whosoeuer entered into the Temple might see that to be sould which he might offer to make satisfaction for his sinnes and to fulfill Righteousnesse But thus to thinke of Sacrifices
theÌ„ for their sins But why art thou afrayd to come vnto Chryst Behold he more earnestlye desyreth thy Saluation then thou caÌ„st craue the same Hee is more readie to offer his Benefites vnto thee theÌ„ thou art to receiue them A. So in another place speakinge of his Death hee sayth Luk. 12.50 I must be baptized with a Baptisme and how am I payned til it be ended R. Wherefore the more thy sinnes oppresse thee the more make thou hast to come vnto Chryst because hee came not to cal the righteous but sinners to Repentaunce Moreouer Chryst maketh mention of his passion againe to the end his disciples myght know that he died willingly And hee speaketh not onely of his passion but also of his resurrectioÌ„ glory to come 16. For I say vnto you henceforth I will not eate of it any more vntill it be fulfilled in the Kingdome of GOD. R. As if he should say This shall bee the last Passeouer which I will eate with you in this mortall body For hereafter I will not liue as a man amoÌ„g you but I wil enter by my passioÌ„ into the Kingdome of God I will dye and rise agayne from Death not to liue an Externall Lyfe after the manner of this worlde amonge you but to liue in the Kingdome of God For al things shal be fulfilled which the prophets haue foreshewed concerning the Kingdome of God Reade for the rest vnto the 21. verse in the 26. cap. of Math. verse 25. 21. Yet behold the hand of him that betrayeth me is with me on the Table R. In these wordes Chryst first of all declareth that he suffered not his passion by constraynte but of his own voluntary will For hee knoweth bothe his betraying and the traitor and he could if hee had would escaped the same in time But he rather desired to suffer his passion thereby to worke our saluation then to set himselfe at libertye to enioy his pleasure RoÌ„ 15.3 A. Therefore most truly is it sayd by the Apostle that Chryst pleased not himselfe but as it is written The rebukes of theÌ„ which rebuked thee fel on me R. Moreouer whereas so often he maketh mentioÌ„ of the treason of Iudas he doth it not to make the rest of the disciples hate hym as a most wicked person but rather to prouoke Iudas to repent him For al though Iudas had already committed a most haynous offence in makynge a bargaine with the high priests for the sale of Chryst Yet neuertheles Christ reiecteth him not but seeketh by all meanes to draw him to repentance He washeth his feete he putteth him in mynde of his fault but yet in such wise that he toucheth him not by name Read for the two verses following the 26. of Mat. Verse 24. 24. And there was a stryfe amonge them which of them should seme to be the greatest A. Concerning this contentioÌ„ and the original thereof we haue spoken in the 20. Chapter of Math. verse 24. Mat. 18.4 The which Luke semeth to place here out of order BV. The like contention also happened betwene the Apostles at another time of which mentioÌ„ is made in the 18. of Math. Mat. 10.28 28. Ye are they which haue bydden with me in my Temptations A. This sentence semeth to agree with that of Mathew Ye that haue followed me in the Regeneration shal sit vppon twelue Seates and Iudge the twelue Trybes of Israell wheÌ„ the son of man shall sit vpon the Throane of his maiesty C. But Luke vseth moe words then doth Math. For because the Apostles followed Christ in his temptations and stode constantly hee pronounceth that they shall also be pertakers of his Glory And he calleth hys contentions Temptations wyth the which God exercysed him and his Apostles And very aptely hee vsed thys word temptations because accordyng to the sence and feeling of his humane Nature his faith and Patience was proued 29. And I appoint vnto you a Kyngdome as my Father hath appoynted vnto mee C. He doth here make them not onely Liefetenants but also kings because he geueth vnto them that kingdoÌ„ whych hee had receiued of his Father By this his exaÌ„ple he exhorteth theÌ„ to patience lest they should to gredely desire that Kingdome which was geuen to him to dispose for although his father had appointed him to be a kinge Yet notwithstanding he was not by and by exalted to his Glory Nay hee abased himself first got him kingly Honor by the shameful death of the crosse BV. But if we refer these words to the former contention this shal be the sence Why do ye conteÌ„d among your selues who shal be greatest Lerne rather to serue of me for the more a man serueth the greater he shal be But be of good cheare euery one of you shal be great For ye haue walked with me in humility abiding with me in my temptations which I haue suffred by the Iewes for the which my brethren also haue forsaken me therfore ye shal raigne with me For alredy I dispose vnto you the Kingdom of Heauen euen as my Father hath disposed the same vnto mee that ye may enioy the same with me that ye may eat and drinke with me at my table that is to say that yee may enioye the Glory plesures of the life to come with me Therefore litte vp your mindes to those thinges which are to come putting away that Dreame concernynge this present felicity kingdome For here wee muste serue there wee shall raigne 31. And the Lord sayd Symon Symon beholde Sathan hath desyred to sift you as it were wheat C. Chryst speaketh not here only Hystorycally of the trouble to come But also plainly sheweth that his disciples must haue a battaile with sathan wtal promiseth vnto them victory And this is a very profitable admonition that so often as any stumbling block is laid before vs we may by and by set before our eyes the subtil snares of Sathan Euen as the Apostle Paule also teacheth saying â—ph 6.12 We wrastle not agaynst flesh and bloud but against rule agaynst power agaynst wordly gouerners of the darkenesse of this worlde agaynst spyritual wickednes in Heauenly things Therefore the meaning of Chrysts words is this When hereafter very shortly ye see me oppressed Know ye for a certaintie that Sathan will vse the same violence against you to ouerthrow you and that this is a very fit occasion for him to weaken your faith BV. And whereas he nameth Simon twise it sheweth the vehemeÌ„cy and serious affection of his Admonition Furthermore in that he sayeth Sathan hath desired he noteth that all euils come by the meanes of Sathan Wherefore wee are rightly taught in our daily prayer to pray that wee may be deliuered from all euil that is to say from the deuil sin Finally he admonisheth Peter aboue the rest because he should fal aboue the rest And it was meete that hee should fall more deepely then the rest
Salte in your selues and haue peace amonge your selues one with another Salte is good Read the 13. Verse of the 5. chapter of S. Mathew Haue Salt in your selues C This word Salte may be taken diuersly as to signifye the relishe of a sweete smel which is gotten by fayth Or els the wisedome of the Spyrite according to the saying of S. Paule Let your Speach bee alwayes in Grace poudered with Salt Notwithstanding because it is more lykely that this latter sentence of the wordes going before Chryst doth rather seeme to exhorte his Disciples to keepe the Vigor and strength of fayth the whych also shall season other As if he should say You must endeuoure your selues not only to be salte within but also to season others Notwithstanding because Salte with his salmes doth bite therefore by and by he doth shewe that the sawse must be tempered that peace notwithstanding may abyde inuiolable Iohn 13. A. The Peace I say the Foūdation whereof is Gods truthe to the which peace Chryst exhorteth his saying in another place In this shall all men know that yee are my Disciples if ye loue one another FINIS Chapter the Tenthe AND when hee rose from thence hee wente into the Coastes of Iewry through the Region that is beyonde Iordane And the People resorted vnto him afreshe and as hee was wont he taught them againe And vvhen he rose from thence A. Reade the 25. Chapter of Mathew He vvent into the Coastes of Ievvry As if hee should say Hee leauinge Galile he went into that part of Iewry which is beyonde Iordane in the which Iohn first taughte And as vvas vvont he taughte B. Heere the ministery and office of teaching is commended in the which it is euydent that the Lord was daily conuersaunte Whereby we are admonished that the Church hath nothing more necessary and holesome then the preaching of the Gospell For Marke affyrmeth here that the Lord was accustomed to preach daily As concerning the Exposition of the second Verse Reade the 19. of Math. going before and the third verse 3. And he aunswered and sayde vnto them What dyd Moses commaund you to doe A. Mathew wryteth that the Pharises asked the Lorde at the Seconde time as concerning the Bill of Dyuorsement when they had heard the answer to their first question whether it were lawfull to put away a wyfe Whereby wee see that the Euāgelystes sought not so much to place the deedes of Christ in order as his words Mathew doth more orderly and plainly intreate of this History then our Euangelyst Marke As touching the Exposition of that which followeth from this third verse vnto the 32. Reade the 19. Chapter of Mathew 32 And they were in the way going vp to Hierusalem And IESVS wente vp before thē and they were amased and followed and wer afraid and Iesus tooke the Twelue agayne and began to tell them what thinges should happen vnto him A. Chryst wente before meaning thereby to declare with how prest and willing a mynd he went vnto the crosse The Disciples followe but sorrowing murmuringe and with Heauie Cheare because he would caste hymselfe willingly to manifest Daunger Also they marueile at his Constante mynde and they feared least they thē selues through him should come into lyke perill Read the 20. cap. of Math. beginning at the 17. verse 35. And Iames and Iohn the sons of Zebede came vnto hym sayinge Maister we would that thou shouldest do for vs whatsoeuer we desire BV. These words declare how gretly flesh and blond falleth from the right path and wyth how greate Desire inflamed by Ambytion it clymeth vnto Honour The Dyscyples heard a lyttle before what and how great thynges the Lord should suffer But as though they had heard no such matter they dreame by and by of a temperall Kingdome But it was sayd vnto thē ye wot not what ye aske As concerning the agreemente betweene our Euangelyste Marke and Mathew about thys History we haue sufficiently spoken in the 20. Chapter of Mathew all ready As touchynge that whych followeth vnto the fortye two Verse Reade the Twenty chapter of Mathew 42. But Iesus when hee had called them vnto hym sayd vnto them yee know that they which seeme to beare rule amonge the Natiōs raigne as Lordes ouer them and they that be greate amonge them exercise authority vppon them But Iesus vvhen he had called them A. Our Sauiour Chryste vsed greate modesty and gentlenes toward his disciples who although they had heard him so often speake of the crosse yet foolishly and ambitiouslye looked for earthly dominion and gouernmēt Ye knovv that they vvhich seme to beare rule Mathew more plainely sayth Yee know that the Princes of the Gentiles haue dominion ouer them and they that are greate exercyse authority vpon them As if he should say So often as yee heare me speake of the Kingdome of Heauen the which is spyrituall and differeth no lesse from the Kingdome of this Worlde then the Earth differeth from the Heauen I woulde not haue you to imagin such a shewe and Glory of Thynges as you see in erthly kingdomes B. For ye knowe that they which seeme to beare rule amōg the nations of this world exercise authority vpon the people which are subiecte to theyr authority take heede that it be not so amonge you BV. A man truely may meruayle with what Face they can chalenge to themselues Kingdomes and Lordeshyps which requyre to be counted for the true Successors of Chryst and of the Apostles seeing the Lord so plainly sayth it shall not be so amonge you B. It is the Office of Bishops to teach and to goe before the flocke in example of Godly life But truly disdayne pompe and the pleasure of this Worlde will not suffer many to do as they should do But for this and that which followeth vnto the 46. Verse Read the twenty Chapter of Math. 46. And they came to Hiericho as he wēt out of the city of Hiericho with his Dysciples and a great number of people Blynde Bartimaeus the Son of Timaeus sat by the highwaies side begging Bartimaeus the Son of Timaeus Our Euangelist maketh mention but of one blind man adding his name of whome Mathew maketh mention saying that there were two blynd mē And he sayth that hee was called Bartimaeus and making the same more plain he addeth also saying The son of Timaeus Whereby it appeareth that this man was wel known among the greatest part of men As concernynge this Verse and the two Verses following read the 20. cap. of Mathew And Iesus stoode still and tōmaunded him to be called and they called the blynd mā saying vnto him Bee of good comfort rise he calleth thee And Iesus stoode still A. Luke hath And hee commaunded him to be brought Mathew hath And hee called thē And they called the blynde Only our Euangeliste Marke maketh mention of these thinges E. The Apostles obeing the commaundement of the Lord do call him adding moreouer
but a spark of the deuine light What shal become of vs miserable men if so be the Maiesty of God appeare vnto vs at the full Thus wee are taught by the example of the holy Fathers that none haue the feelinge of Gods presence but they which feare and tremble at the sight of him and that they are very blockishe and dull which carelesly neglecte his voyce Let men therfore ceasse to stand in their owne conceipte and let them humble them selues before God 13. But the Angell sayd vnto hym feare not Zacharie for thy prayer is hearde and thy wyfe Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn But the Angell sayde vnto hym C. God doth manifest his glory vnto the electe that they mighte not bee swallowed vp with feare and tremblinge but onely that they forsakinge the vayne truste in themselues may with humility beholde God hym selfe Zacharias is amazed and abashed wyth feare and yet he is not destroyed therewith For God did moderate his deiection that hee might bee cast downe so farre as was profitable for him Therefore so soone as God hath beaten downe the pryde of the fleshe in hys faythfull hee lyfteth them vp by reachinge vnto them his hande But he dealeth otherwyse with the Reprobate For so often as they are brought before the tribunall seate of God they are ouerwhelmed wyth desperation And this God gieueth vnto them as a iust rewarde for their vayne delightes by which they gieue ouer them selues to sinne Wherefore wee must imbrace this consolation by which the Angell comforteth Zacharias namely that we must not feare when God is fauorable vnto vs. For they do much deceiue themselues who to inioye Peace hyde themselues from the Face of God when as wee must seeke peace in him For thy prayer is heade C. Zacharias mighte seeme to haue done amisse and contrary to his duety if he entering into the Sanctuary in the name of the whole Multitude prayed as a priuate man to haue a Childe For the Priests Offyce was takinge vpon him a publique person as forgettinge him selfe to pray for the coÌ„mon wealth of the Church Yf so bee we say that there was no absurdity in this that Zacharias hauing finished the speciall part of prayer thought next of all pryuately vpon himselfe the solution shal not be much amisse B. For the high Priest when hee entered into the Tabernacle is sayd to pray for himselfe Leui 16 17. for his family and for the whole Congregation C. But it is scarse lykely that Zacharias prayed then to haue a sonne for the obtayning whereof he had no hope by reason that his Wyfe was well stricken in age Neyther can we gather by the words of the Aungell any certayne moment of tyme. Wherefore we simplely vnderstande it that his prayer was heard at the last which longe before he had made vnto the Lorde B. For the Saynts without any offence vnto God may pray for the obtayninge of a chylde and for other externall benefites if so be they haue this first in their mynde Hallowed be thy name Mat. 6.9 Thy Kyngdome come Thy will be done And whereas the Fathers so earnestly desired Chyldren Chryste was the cause thereof who as yet was not exhybited vnto the Worlde whom euery man desiered to come of his Seede Exod. 23.26 Deu. 7.13 Howbeit we and they haue all one cause for that we counte the Procreation of Children the blessing of God Seeing therefore Chyldren are a testimony of Gods blessing it followeth that we may craue them at the hands of God vpon the foresayde condition And thou shalt call his name Iohn God was wonte in olde time to gieue names vnto those whom he chose to do great thinges agreeinge to the same as wee may see in Abraham in Sarai and in Iacob So our Lorde had the name of Iesus geuen vnto him and he himselfe afterward chaunged the names of the more speciall Apostells Herevpon also Iohn had his name geuen vnto him of God before hee was Borne Iohn 1.42 Mar. 3.17 whose office was to preach Christ presente vnto the Worlde and to poynte him out with the Finger Hys Office was to bee a Preacher of Grace and Mercy and therefore he receyued his name of Grace For him whom wee call Iohn the Hebrewes call Iohanan of the Hebrew verbe which signifieth to gratefie to endue to geue freely Therefore Iohanan or Iohn signifieth gratious and accepted who in deede was most acceptable whom in deede God had chosen to so notable an office of the Gospell with so great myracles But rather he was called gratiouse accepted because hee was a Preacher of the grace of God by Christe C. Therefore not only the grace with the which God did specially end we him is commended in this name but that grace also which his office was to bringe vnto all men In lyke manner whereas God gaue vnto him a name before he should be borne it was as it were a seale of the promise As if hee shoulde say To the ende thou mayest know that it shall not bee in vayne which I tell thee thou shalt call thy Sonnes name Iohn Euen when God promysed deliueraunce vnto the People by Moses hee addeth This shal be a token vnto thee that I haue sent thee â—o 3.12 After that thou hast brought the People out of the Lande of Aâ—gypte yee shall serue God vpon this Mountayne C. The force therefore and waighte of the name of the sonne of Zacharias amplifieth the time because God imprinteth in him a token of his Grace before he is borne 14. And thou shalt haue Ioy gladnesse and many shall reioyce at his byrth And thou shalt haue ioy C. In that the Angell promyseth Ioy hee sheweth that the same shal be not onely for the Childe but for some greater matter For an olde graue man is not Ioyfull and glade for a tryfell Wee are all glad for receiuinge children but afterwarde cares aryse especially when they doe degenerate are not according to our mynde Here is no such thinge For the Angell sheweth that the sonne of Zacharias shal be such a one as hee durste not aske for And many shal reioyce at his birth C. The Angell goeth farther shewing that the same shall not bee a domesticall Ioye for the Parentes to haue alone but belonging to strangers also to whom the Fruite of the Natiuity shall come Therefore the wordes of the Angell are as much as if he had sayd that a sonne should be borne not to Zacharias onely but also to bee a Teacher and a Prophet to all the People B. Whereupon his Father afterward did Prophesie of him thus And thou Chylde shalt bee called the Prophet of the hyghest for thou shalt goe before the Face of the Lord to prepare his wayes C. Papists haue abused this place to bring in the Prophane maner of celebrating the byrth of Iohn But to omit their magical practises in hallowinge that
astonished the virgin in so much that all her Sences were ouercome with admiration When Shee heareth that the Sonne of God shall bee borne she conceiueth no common matter and this is the reason why shee excludeth the carnall copulation with a man Hereuppon beinge amazed she cryeth how shal this thing bee Therefore so louingly God pardoneth her and aunswereth gently and friendly by his Angell because reuereÌ„tly and soberly not without admiration of the worke of God she had demauÌ„ded how it should come to passe which she had persuaded herselfe was aboue the coÌ„mon accustomed maner of nature Furthermore this questistion therfore was not coÌ„trary to faith because it rather came of admiration than of distrust R. By this place we gather that it is not alwayes vnlawfull to make enquiry after the promises of God how they can be so that distrust and vnbeleefe be set a side Mary here did not doubtingly demaunde the maner how but with the zeale and feruency of minde shee desiered to knowe the same 34. And the Angell answered said vnto her The holy Ghoste shal come vpon thee the power of the highest shall ouershadow thee Therefore also that holy thinge which shall bee borne shal be called the sonne of God The holy Ghoste shall come vppon thee C. The Angell doth not shew such a maner how as may suffice or satisfie curiosity for it was not so needefull but hee simply bringeth the Virgin to the consideration of the holy Ghost that with silence and quietnesse Shee might submit her selfe wholly vnto the same BV. As if hee should say That pure and holy spirite shall couer thee in such wise that no man shall doubt or mistrust any vncleanenesse For God is a consuminge fier incorporall with out affection corruption This pure Spirite of God I say shall extend his deuine power vnto thee shall make thee fruitefull without mans Seede and shall bring to passe that of thy substance the sonne of God shall take the substance of the true and humane Body differinge nothing from other men sinne onely excepted These Wordes come vppon thee contayne greate Emphasis and force and signifie that the worke shal be extraordinary where the meanes of Nature are wantinge BV. As if hee should say Hee shal not onely descend from Heauen into thee but shall also come vppon thee wyth great force that hee may worke effectually in thee Thus the Spirite of God hath bene sayd to haue descended vpon Sampson and on the Prophets The which is as much as if the Scripture had sayd The spirite of God moued Sampson and the Prophets it was effectuall in them mightely brought those thinges to passe which it woulde haue done R. This place teacheth vs the same article of our Fayth whereby is confirmed that Christe was conceyued by the holy Ghoste And to this effect pertaineth that which is written in the Gospell after Mathew Mat. 1.11 When Mary was betrothed to Ioseph shee was founde with Chylde of the holy Ghoste And in the twenty verse followinge That which is conceyued in her is of the holy Ghoste At this also the Woman conceyueth by the power of the Spirite The Spirite vvorketh in the creation 〈◊〉 all thinge it is God which geueth shape and life to the tender Infante the spirite worketh in the creation of all thinges but here the Angell excludeth those vsual meanes as the worke and ordinary vse of man Others also are conceiued by the power of God but by the Seede of man In like maner Christe is conceyued by the Power of God but without the Seede of man And although the power of God be ioyned to the conceptions of other men yet notwithstandinge man which is conceyued is left carnal because the instrument that is to saye man begotten of Adam wherewyth man is conceyued by Nature is Carnall But in the conception of Christe the Instrument is holy heauenly And the power of the hyghest shall ouershadow thee C. This Member is added expositiuely For the Spirite is as it were the essentiall power of God the efficacy whereof doth shew it selfe as well in the whole gouernment of the world as in myracles In the word Ouershadow is a very apte Metaphor The scripture very often doth compare the power of God by which he protecteth defendeth his seruantes to a shadow Bu. As in these places LameÌ„ta 4. â—0 The breath of our nostrels the anointed of the Lord was taken in their nets Psal 17.8 Psal 57.2 Psa 140.8 Psal 91.4 of whom we said vnder his shadow we shal be preserued aliue amonge the Heathen That is to say vnder his protectioÌ„ Hide me vnder the shadowe of thy wings Again Vnder the shadow of thy winges shall bee my trust Also Which shadowest or couerest my head in the day of Battaile Moreouer He will shadowe or couer thee vnder his winges C. But there seemeth to be another speciall reason of this place Namely that the operation of the Spyrite shal be secrete euen as if he did set cloudes before the eyes of men to keepe them from the beholding of the same Euen as GOD in working of miracles hideth from vs the reason of his woorkes euen so it is our parts soberly to adore that which he wil haue hidden from vs Therfore that holy thiÌ„g that shal be born G. In the corrupt bookes of the old translatioÌ„ it is thus red which shall bee born of thee The which 2 wordes of thee we haue taken away hauing for our warrant the authority of the Greeke traÌ„slatioÌ„ also the most auÌ„cieÌ„t approued latine For the angell speaketh not here of the persoÌ„ of the coÌ„ceiuer but of a new maner of coÌ„ceiuing of the excelleÌ„cy of the chylde As if he should say when the power of god shal work here the chyld shal be born holy that is to say seperated differing froÌ„ those impure coÌ„ceptions which ar by the copulatioÌ„ of the maÌ„ the woman by the coÌ„mirtion of their seedes not wtout original sinne â—hrists coÌ„â—ption â—ost pure Therefore what singuler or proper thing hath the coÌ„ceptioÌ„ of this child vereli it is the most pure conceptioÌ„ that euer was ordained for the sanctificatioÌ„ of the whole world the which if it had beÌ„ impure polluted it could not sanctifye those which are defiled with the vnclenes original sin of AdaÌ„ c. Therfore it is a coÌ„firmation of the senteÌ„ce going before For the angel teacheth the christ ought to be born wtout carnal copulatioÌ„ of maÌ„ womaÌ„ that he might be holy the son of god that is to say that he might excel al cretures in holines glory might not be as other men are Shalbe called the son of God The hereticks as Seruetus which faine that hee so soane as he was born maÌ„ was made the son of god do here take hold of this casual clause that he is therfore to be called the son of God
because he was wōderfully cōceiued by the power of the holy ghost but they reasō amis for although he wer manifested the son of God in the flesh yet it doth not follow but that he is the worde begottē of the father before al worlds But rather the very same which was the son of God in his eternal diuinity appeared also the son of God in humain flesh A. Therefore he saith that chryst shal be called the son of God that is to say he must be acknowledged to bee such a one of men as he was alwais with the father C. Moreouer this place doth not onely cōmend the vnity of the person in Christ but also sheweth that christ in that he toke vpon him our humane nature is the son of god Therfore the name of the son of god as it was proper frō the beginning to the deuine essēce euen so now also it belōgeth ioyntely to both natures because the secret heauēly reason of generation exempteth him from the common order of men In other places oftentimes to proue himselfe to be very man he calleth himselfe the son of man but the verity of his humane nature doth not let but that the deuine genetion may challēge honor vnto him aboue all other Men and that because wythout the Ordinary manner of nature hee was Conceyued by the Holy Ghost Heereuppon Wee haue iuste cause to Fortefye our Faith that we may more bouldly call vppon God the Father who because hee mighte make vs to haue fellowship with him would haue hys onely Son to bee our brother Wee muste also note that Christ in that he was conceiued by spirituall power is called the holy Seede For as it was meete that he should be very man to make satisfaction for our sins and to cōquer death Sathā in our flesh to be a true mediator so it was necessary that he should be free from all pollution and vncleanenes that he mighte purge vs. Therefore although Christ was borne of the Seede of Abraham yet notwithstanding hee toke no vncleanes from his vitious nature because the spirit of God kept him pure euen frō his original and not onely that he might be holy himselfe but rather that hee myghte Sanctifie those that are his A. According to this sayinge of the Apostell ◠Cor. 1.30 who was made vnto vs of God wisedome righteousnes sanctification and redemption C. Therefore the very manner of his conception teacheth that hee was seperated from sinners to be our mediator Concerning the which matter read the 7. cap. of the Epistle to the Hebrewes beginning at the 26. verse 36. And behould thy Cousin Elyzabeth she hath also conceiued a Sonne in her olde age and this is her sixt which was called barren And behold thy Cosin Elizabeth C. The Angel by a domesticall Familliar example confirmeth Maries Faith and putteth her in hope of the miracle R. As if hee shoulde say Elizabeth hath hitherto suffered the reproche Ignominy of barrenesse amonge all men And nowe this is the sixt Moneth since her conception of a sonne in her old age Therfore if it were possible for God to make an olde Woman far stricken in age to be with chylde how much more possible is it for hym to make a Virgin to conceiue a chyld without mans seede Wherfore there is no cause O Mary why thou shouldest leaue so much to the vsuall meanes of Nature seeing thou mayst behold so manifest a proofe of Gods deuine power in thy kinswoman But here a Question may bee demaunded how it came to passe that Elizabeth which was one of the daughters of Aron and Mary Obiection Nūb. 36. ◠whych was of the linage of Dauid were Cousins And this also seemeth to bee Repugnant with the Law which forbad wowen to marry out of their Tribe As touching the Law Ansvver if wee haue respect vnto the same it onely forbad those mariages which might mingle one inheritance with another But there was no such daunger if so bee a woman of the Tribe of Iuda maryed with a Priest to whome the Inheritance could not come Also the like was if so be a woman of the Trybe of Leuy were placed out of her kyndred And it may be that the mother of the holy Virgin came of the tribe of Aaron and so the kindred or consanguinitie mighte bee betweene Mary and Elyzabeth And this is the sixt moneth C. This is spoken to proue the certainty of the thinge Because seeinge the woman doth feele the Child quick at the fifth Moneth the sixte moneth taketh away all doubte Mary ought to haue bene so contēted with the simple word of God that shee shoulde not haue needed to haue had her faithe confirmed by an other meanes but least she shoulde doubte any more the Lord vouchsafeth to confirme his promise by this meane The like yea and greater forbearance the Lord of his mercy sheweth daily towards euery one of vs whē our faith is weake Therefore leaste his truthe might be doubted of vs hee vseth dyuers testimonies to approue the same vnto vs. Mary excelled diuers wayes yet notwithstanding it is not superfluous that the Aungell bringeth an example to confirme and strengthen her For with God shall no word be impossible Our English translation is For with God shall nothing be impossible C. If we vnderstande this worde worde in his proper and Naturall sence then the meaning shall be God will bringe to passe whatsoeuer hee hath promised because nothing can withstand his power And the Argument shal be of this forme God hathe promised this Therefore he will performe it because no impossibility ought to bee obiected agaynst his word But because this word word according to the phrase of the Hebrevve Tongue is taken oftentimes for thys woord Thinge our English trāslation may serue very well as is before set downe Howbeit we must alwais haue this in mind as a sure ground that they are wide which do imagin any thinge of the power of God wythout his word Because wee muste so thinke of his incomprehensiblenesse that the same may geue vs occasiō of hope and trust But now we shall not only rashly and vnprofitably but also daūgerously dispute what is possible vnto God except we also consider of his will And the Aungell doth that thing here which God himselfe is wonte to doe in diuers places of the scripture Namely when by a general doctryne he confirmeth a particuler Promyse And this is the right and true vse of general doctrine to apply diuers promises to the present cause so often as we are careful and vexed For so long as they are indefinite and not applyed they are colde A. Therefore the Angell vseth an Vniuersall conclusion namely that the power of God is infinite the which if wee keepe in minde we shall not any more accordynge to our manner distruste C. Wherefore it is no meruaile that the Aungell preacheth the power of God vnto Mary whose distrust doth very much