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
not haue prayed at all except they had had some hope Euen so the Children of God are wonte to bee mooued and to tremble throughly when they are seriously tempted and yet notwithstandinge their fayth and truste in the Lorde doth not quayle as wee may often times perceiue in the Psalmes of Dauid And therefore alwayes in time they feele the presence of the Lord. Maister carest thou not that vve pearishe C. They seeme not here to pray simplely but to chyde with their Maister The Euangelist Luke hath Maister Maister wee pearishe Which words haue a confused feare as it might seme Reade the 25. of the 8. of Math. 39. And hee arose and rebuked the Wynde and sayd vnto the Sea peace and be still and the Wynde ceassed and there followed a great calme And hee arose and rebuked the vvinde B. What doth the Lorde heere Hee would haue his to bee tempted not to pearish And rebuked the vvinde The Euangelist Luke addeth And the tempest of Water What is ment by rebuking the Winde our Euangelist declareth in these words Peace bestill Reade the 26. verse of the 8. Chapter of Math. And the vvinde ceassed Luke hath And they ceassed and there was made a great calme So that wee see consolation is coÌ„monly measured by the measure of affliction Herevpon the Prophet Dauid sayth In the multitude of the sorrowes that I had in my heart â—salm 94. thy comfortes haue refreshed my Soule And the Apostell Paule As the afflictions of Christe abounde in vs â— Cor. 1. euen so by Christ our consolation doth abounde 40. And he sayd vnto them why are yee fearefull how is it that yee haue no fayth Mathewe hath Why are yee afrayde O yee of litle fayth A. How cometh it to passe that yee dispayre of safegarde I being with you B. Luke hath Where is your fayth The Children of God are tempted to this ende that they may that better know themselues and God also that they feelinge their owne infirmity and the great goodnesse of God may forsake themselues and flee vnto him onely in time of neede 41. And they feared exceedingly sayde one to an other Who is this For both Wynde and Sea obey him And they feared exceedingly B Luke hath And they being afrayd merueiled and sayd among themselues who is this that Wynde and water obay him Our Euangelist hath For both wynde and Sea obay him Here let vs note the great effect of true miracles for alwayes by them the power of God and Christe is set forth that the godly may see how safely they may commit them selues vnto him which hath power of all thinges and wyth how great feare and reuerence they ought to worship of God Reade the 27. verse of the 8. of Math. FINIS Chapter the fifth 1. ANd they came ouer to the other side of the Sea into the Countrey of the Gadarenites And they came ouer to the other side of the Sea BV. That which the Apostell Iohn doth shew by the holy Sermons of the Lord the other three Euangelists doe demonstrate and set forth by the wonderfull and most effectuall workes of Christe that Christe is the lorde of all things to whom the Worlde the Diuell sinne diseases calamities lyfe death are subiect and that the rule of those thinges is gieuen of Christe the deliuerer by fayth to all those that imbrace the Gospel The Hystory following teacheth that Christ is the Conquerer of Sathan whose force cruelty is declared by many wayes to this end that the strength power of him that ouercommeth him myght the more appeare Into the Countrey of the Gadarenites B. Mathew in his eight Chapter sayth that he came into the Countrey of the Gergesites For so that Region or Countrey lying on the other side of Genesar Luke 8. and ouer against Galile as Luke maketh mencion was called of the City Gadara of which Iosephus maketh much mencion In that Country as Hierom sayth there was a City called Gergessa to the boundes whereof the Lord peradueÌ„ture arriued by this passage and that therefore it is written of Math. that the Lord cam into the CouÌ„trey of the Gergesites Therefore when he came out of the Ship to lande as Mark Luke make mencion straight way there met him 2. possessed of Diuells Our Euangelist Marke Luke make meÌ„cion only of one because they mighte as well describe and set forth the power of Christe in one as in two For they tooke not in hand to write the hystory of those whom the Lord healed but of the Lorde hymselfe which did heale that his power and not the number of those that were holpen by him might be knowne Reade the 28. verse of the eight of Mathew 2. And when he was come out of the ship immediatly there met him froÌ„ amonge the townes a man possessed of an vncleane spirite B. Luke addeth Out of the City As touching this verse and the 3. 4.5 6. and 7. Reade our exposition of the eight Chapter of Math. 8 For he sayd vnto him Come out of the man thou foule spirite This is the cause why the Diuell sayde he was tormented For there is no greater torment to the Diuell than to haue those taken from him whom hee thought to be his owne Furthermore the Kingdome of Chryst is a torment vnto him than the which nothing is more agaynst him They are not yet so tormented as they shal be tormented after the comming of Chryst but they are tormented now by them selues The neerer the Kingdome of Chryste approcheth the more they burne To be shorte as Peter teacheth that the Soules of the Godly were delyuered by the comminge of Christe euen so the Diuell and all the wicked shall haue the greater payne because hee is shewed vnto them to their dispayre 9. And he asked hym What is thy name And he aunswered and sayde vnto him My name is Legion For wee are many C. Hee asketh what the Diuells name is not that the Diuel hath names but because he would shewe the power of the Diuell My name is Legion Heere the certayne number is put for the vncertayne by the which he declareth that he is of a great number Whereby wee gather that to bee a vayne Opynion by which many men thinke that euery one hath two angels appoynted him the one good the other euell the which error came from the Gentiles who so thought of good and euell Angells But why one Legion possessed one man it is not our part to enquyre except hee therefore call him selfe a Legion because hee hath more power in one than in another as when God hath more care for one then for another he geueth the greater company of Angells not that hee lacketh so great a number but so hee declareth the aboundaunce of his grace R. Seeinge therefore hee nameth himselfe a Legion he declareth that he goeth about this one thing namely that he might doe much hurt and also that he is of the
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
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
equall Wherefore hee looketh onely vnto those thinges that be belowe Therefore the more lowe and abiect that thou arte the more earnestly doe the Eyes of the Lorde beholde thee As testefieth the Scripture specially the Psalmes as where it is sayd Who is like vnto the Lorde our God that hath his dwellinge so hyghe Psal 113.7 Psal 138.6 Who abaseth hym selfe to beholde thinges in the Heauen and in the Earth Hee rayseth the needy out of the dust and lyfteth vppe the poore out of the Dunghill Also The Lorde is highe yet hee beholdeth the lowly but the proude hee knoweth a farre of Wherfore he can abide neither knowledge nor power nor any other thing for the which a man is proude or conceyueth any truste For hee hateth all pride For loe now from hencforth C. By these wordes she geeueth vs to vnderstand that this benefite of God shal be remembred for euer Wherefore if it were so notable that all men ought to talke of the same it became not Mary her selfe vpon whom it was bestowed to be silent And note that the Virgin Mary doth ground nothing vpon her owne blessednesse but acknowledgeth all that shee hath receiued to proceede from the grace of God I shall sayth shee be counted blessed throughout all generations Came this blessednes by her owne vertue or because she sought this praise Nay she rather imputeth the same only to the worke of God saying 49. Because hee that is mighty hath magnified me holy is his name C. Here shee playnely acknowledgeth God to be the author of her blessednes As if shee should say I am called blessed not that I haue obtayned blessednesse by my owne vertue but because God which is mighty hath wrought a wonderfull and straūge worke in mee a silly maide They shall so call me blessed that they shall know the same to be the worke of the Lord and not myne And in very deede they do truly preach Mary to be blessed which do acknowledg Christe to be the author of all felicity whom we haue receiued a perfect man through her And hereby wee see how farre the vayne Papistes differ from the Virgin Mary The Virgin MARY superstitiously honoured of the Papistes who rashly setting her forth with their vayne Immaginations do almost make no account of all those graces which shee hath receyued from God They heape vpon her mighty nay rather proude tytells callinge her the Queene of Heauen the Sea starre the way of saluation the gate of lyfe yea Life it selfe sweetenesse hope and saluation Yea Sathan hath brought them to such impudency and madnesse that they haue made her Ruler ouer Christe For this is their continuall songe Roga Patrem inb◠Natum that is pray the Father commaunde thy Sonne Seeinge none of these things proceeded from the Lord the holy Virgin in one worde confoundeth them all when shee placeth her whole glory vpon the benefits of God For if shee be to be remembred for this cause only namely for the God hath magnified her there is no place left for fayned tytells which come from men Moreouer wee can doe her no greater dishoner than to take from the sonne of God that which belongeth vnto him to adorne and magnifie her with that which is taken from him Nowe let the Papists goe and cry that we are iniurious vnto the mother of Chryste because wee reiectinge the lyes of men onely set forth the benefites of God in her But we geue vnto her that which is most honorable and these false worshippers spoyle her of the same For we willingly imbrace her as our schoole-maistresse and obay her Doctine and Commaundements Verely that which shee speaketh is not obscure the which not regarded but contemned the Papistes so much as lyeth in them doe discredite her sayinges But let vs remember that a common Rule is heere prescribed in praysinge both of Aungells and also of men that the Grace of God may bee magnified in them Euen as also nothinge is praise worthy which cometh not from the same When she sayth GOD which is mighty hath magnified mee Shee geeueth vs to vnderstand that God had no helpe from any other Gods povver hath the preheminence that his Power alone mighte haue the preheminence And holy is his name C. This is the second part of the songe in the which by generall Sentences the holy Virgin commendeth the Power of God his Iudgementes and mercy For this is a full sentence and not ioyned to that which wente before Mary had exalted the grace of God of the which shee had experience in her selfe Hereuppon takeinge occasion Shee proclaymeth his name to bee holy and his mercy extended through all generations R. And the name of God is taken for his power oftentimes for God him selfe as hee manifesteth him selfe vnto vs. Reade the 6. Chapter of Mathew the 9. verse That also is properly called holy which is seperated from the prophane and common vse of thinges And that which is seuered is kepte in secret Whereupon that which is holy is also called hidden GOD therefore is called holy because his workes are hidden farre from humane reason and are so wonderfull that mans wisedome cannot comprehend them For God worketh glory by ignominy Ioy by sorrow happines by misery and life by death Than the which manner of working what can bee sayd to be more wonderfull And this wonderful maner of workinge was also declared in Mary Moreouer the name of God is called holy because it deserueth the chiefest reuerence So that so often as mencion of GOD is made wee must therewithall remember his reuerent Maiesty 50. And hys mercy is on them that feare him from Generation to Generation And his mercy is on them that feare him A. This sentence is taken out of the couenante of God C. Where it is sayd I will bee thy God Gen. 17.7 the God of thy Seede for euer Agayne Shewinge mercy vnto thousandes of them that loue mee Also Exo. 20.6 I am God shewing mercy vpon a thousand Generations Moreouer Deut 7.9 Hee hath alway remembred his Couenaunt Psal 105. ◠and promise that hee made to a thousand Generations By which woordes the Lord doth not only testefie that he will be like himselfe but doth also expresse his continuall fauoure which he beareth towarde those that are his that after their Death hee may Loue their sonnes their posterity foreuermore Wyth this continuall Loue God loued the posterity of Abraham because hee hauinge once receiued the Father Abraham into his grace and fauoure made an euerlastinge couenante with him But because not all which came of Abraham after the fleshe are the true Sonnes of Abraham Mary restraineth the effecte of the promise to the true worshishippers of God saying On them that feare him A. That the wicked might not be proude by the pretence of the name this is spoken for they are puffed vp with vayne security Rom. 2.17 as sayth
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
toward him And this is alway sene that whē Christ suffereth in his mēbers the secrets of many mēs harts are reuealed 36. And there was a Prophetise one Anna the daughter of Phanuel of the tribe of Asser which was of a great age had liued with a husband 7. yeres frō her Virginity And ther was a prophetise R. Iesus had receiued testimony frō Zacharias the priest frō Elizabeth his wife frō the Vyrgin Mary frō the Angels frō the shepheards of Bethelē frō the Magi that is to say from men of al sorts age condition Therfore now that he might haue the testimony of a widow also Luke bringeth forth Anna that we might haue it confirmed approued by many straunge inuincible arguments testemonies of all sorts of persons that God sent his son to be the sauiour of the world C. But Luke maketh mention here only of 2. of whom Chryst was receiued when he was offered in the Temple that to this end namely that we myghte learne to prefer that which belongeth vnto God before the whole world thogh it be very smal The Scribes hye priests wer very glorious in those dais but seing the spirit of God rested vppon Symeon Anna of the which almost all the Prynces were voyd these two alone deserued more reuerence then that greate multytude of those whych were outwardely paynted and garnyshed For this cause first the Age of Ann is put downe Secondly she is commēded to be a Prophetyse And thyrdelie shee is praysed hyghely for her Godlynes and chaste Lyfe For these thynges are they which by ryght brynge Estymation and credite vnto men And Verely there are none more deceyued by outwarde Counterfayte shewes then they whych by the Vanitye of theyr Dysposition are addyeted to Fallacyes and Hypocryticall Vysors B. LVKE also noateth Learning to bee in thys VVidow when he sayth that shee was a Prophetesse that is to say Learned and exercysed in the Scriptures expert of Gods wil and ensypred with the holy Ghost For as we may coniecture by diuers places of Scripture a Prophete seemeth properly to signify a mā endued by the inspyration of the Spyrit wyth the knowledge of deuine things aboue other men and which can instructe others concerning the wil of the Lord. Hereupon this Name was speciallie applyed to all those which were specyally addicted to deuine things yea whosoeuer by the inspiration of the spyrite spake straunge things were sayde to prophecie So we may read of Saule And the euill Spyrite sente of God came vppon Saule 1. Ki. 18.10 and he prophecyed in the middest of the house What other thinge do these words And he prophecied signifie thā that he spake straunge vnwonted things VVhereuppon also they which were endued with the good Spyrit of God and spake of deuine thinges haue seemed vnto carnall men to be out of their wits So it was sayde of him whome Elyzeus sent to annoynt Iehu Kynge Ki. 1.9.11 Act. 26.24 Wherefore commeth this mad man vnto thee So Festus thoughte Paule to bee mad when hee spake of deuyne thynges Therefore flesh and Bloude iudgeth that to be mad which it cānot reache vnto So that true and Godlie prophesying seemeth to be a certayne ability both to know and also to shewe forth fully and certainely the Wyll of God to the profite of the Church which ability commeth by the instincte inspyration of the holy Ghost Part hereof is a certaine foresight and foreshewing of thynges to come or else of thinges hidden and parte the whych in deede is more deuyne is an Ability to speake more aptly of God and Godlines Howbeit yee shall very seldome finde that they are called Prophetes who haue not the gifte of foresight and foreshewing things to come or els the knowledge to shew matters so secrete and hidden that it is not possyble for mans wit to reach vnto them as was that whych Samuell sayde to Saule cōcerning the Asses which he sought and Elizeus to his Seruaunt Giezi tould what hee had taken of Naaman the Syrian 1. Ki. 9.20 4 Ki. 5.25 Also Chryst toulde Nathanaell where he was when he was called of Phyllip Ioh. 1.48 Whereupon God geueth a marke whereby a true Prophete may be knowne in the 18. Chapter of Deuteronomy the 22. verse Namely that the same which the prophet foresheweth shall come to passe Howbeit in the 13. Cap. of the same Booke another Marke is geuen vnto him as that hee shall not withdrawe the people from worshipping God alone For it may be that GOD willing to try his people will suffer that to come to passe whych the false Prophet hath foreshewed Hereuppon Saules Page goinge about to proue Samuel to be a true prophet sayd of him Behould there is in this City a Man of God and he is an honourable man all that he saith cōmeth surely to passe And thys seemeth to be the meaning of Paule when he sayth But if al Prophesie and ther come in one that beleeueth not or one vnlearned hee is rebuked of all men he is iudged of all men and so are the secretes of his hearte made manifest so hauing fallen downe on his Face he will worship God saying that God is in you of a truth What meaneth this Hee is rebuked of all men 1. Cor. 1◠24 he is iudged of all men and so are the secretes of his heart made manifest But onely that the Prophets by the instincte of the Spyrite reueale the secretes of his heart the which seeynge no man can doe of himselfe the vnbeleeuing or vnlearned knoweth for a suertie that God doth worke and speake in them Nowe the People of Israell had alwayes almoste many such Prophets of the Lord which knewe and could speake by Visions or by dremes or by the motion and instincte of the spyrite concerning the will of God in dyuers thinges and also concerninge the actes of men far exceeding mans capacity Yea these were not wantynge in the primitiue Church Act. 13.2 For ther were such Prophets teachers in the church of Antioche who worshippinge God with fasting and prayer Act 11.28 the holy ghost sayd Act. 21.11 Seperate me Barnabas Saule for the Worke wherein I haue called them Such a one was Agabus who foreshewed the greate Famine to come and the imprysonment of Paule Act. 5.3 Peter also declared this kynde of Prophesie when he discouered the deceipt of Ananias and Saphyra And althoughe no man hath the name of a Prophet in the scripture which is not endued wyth the foresight and foreknowledge of things to come yet notwythstanding the pryncipall Offyce of Prophets hath ben by the instyncte and Reuelation of the Spirite to leade vnto Godlynes Whereupon the Apostle Paule sayth Hee which prophesieth speaketh vnto men Edification Exhortation and Consolation Co. 14.3 Such were the most excellent prophets in the Scripture As Moses Samuell Elyas Elyzeus Esayas Ieremy Daniel and others
man walke in the day hee stumbleth not because hee hath the light of this Worlde By which Wordes he sheweth that euery one doth walke fastly vntill such time as he hath runne the Race of his callinge the ending of the which Race he calleth the twelfth hower of the day Many are in daunger while they walk in Gods callinge but it is moste certeine that no daūger can harme them vntill their time bee come So Paule was often times in pearill of his Life but hee escaped from Time to Time vntill his hower was come Act. 12 9 So Peter was taken of Herod and reserued in bondes to dye but yet bycause his twelfth Hower was not then come hee escaped out of pryson Let vs therefore all learne to stay our selues vpon Gods prouidence and to bee therewithall contented And if hee suffer vs to pearish as he hath suffered many others howbeit they are not properly sayd to pearish which die in the Lorde let vs knowe that oure hower is then come 31. And hee came downe to Capernaum a City of GALILE and there taught them on the Sabaoth dayes R. This is the vengeance which Christe taketh on his Citizens hee commaūdeth not fire to come downe from Heauen hee rayseth not vp a floude of waters hee maketh not their fieldes barren neyther doth hee send the plague of Pestilence vpon them but only followeth his owne callinge And what calling is that First as touching the abasing and emptying of him selfe his calling was not to reuenge him selfe but to leaue Vengeaunce to the Lorde GOD his Father according to this place Vengeance is myne Deu. 32.3 and I will repay Christe therefore obaying this callinge so resigned Vengeance vnto God that hee doth not hurt on hayre of the heads of the Citizens for the iniury done vnto him Secondly as touchinge his Ministery hee was called to Preache the Gospell as wee haue heard out of the Prophet Wherefore not seekinge vengeance but the fulfillinge of his callinge hee went to Capernaum a City of Galile And there taught them A. What hee taught Mathew sheweth sayinge From that time Iesus began to preache and say Mat. 4.17 Repent for the kingdome of Heauen is at hand 32. And they were astonyed at hys Doctryne for his preachinge was with power R. Beholde here what felloweth Pacience The Nazarites contemne the Capernaites are astonied The Nazarites scorne and reiect Christe but the Capernaites woonder and receiue his woorde with great veneration Wherefore For his preachinge was with power That is to say Hee taught them as one hauinge authority Mat. 7.29 not as the Scribes R For the Scribes if they expounded the lawe taught that the same was fulfilled by externall workes their doctrine was nothing else but a Philosophicall doctrine concerninge vertues But when Christe tooke in hand to expounde the Law hee did most grauely shewe that not onely externall Workes but also the most holy and vndefiled motions of the heart were required by the Law As may be seene by that notable Sermon which Christe made Mat. 5.21 contayned in the fift of Mathew Christe also preached otherwise then did the Scribes cōcerning good works remission of sinnes and the true worship of God And last of all bicause he confirmed that with notable signes myracles which hee taught which the Scribes could not doe 33. And in the Synagoge there was a man which had an vncleane spirit of a Diuell and cryed with a loud voyce A. The Euangelist Marke also maketh mencion of this story in his firste Chapter beginning at the 23. verse Whych had an vncleane Spirit C. This speach is asmuch as if Luke had sayd that the man was caryed with the inspiration of the Diuell For by the sufferance of God Sathan had possessed the powers of the mynde so that he constrayned them at his owne will to say to do what soeuer he would haue them Therefore when Demoniakes do speake it is the Diuell that speaketh in them by them who hath leaue to rule Concerninge this the verse followinge reade the 24. verse of the first Chapter of Marke 35. And Iesus rebuked him sayinge hold thy peace come out of him And when the diuell had throwen him in the middes he came out of him and hurte him not A. Beside the reasons alleadged in the first of Marke why Christ cōmaunded the Diuell to hold his peace this also may be added namely R. that Christ might confirme the Gospell which he had hetherto preached in wordes by a myracle as by a certaine seale He preached that he was sent of God to preach deliuerance to the captiues sight to the blynde that is to say that hee would deliuer men from sinne from the power of Sathan Therefore when one possessed with a Diuell was offred vnto him in the Synagoge he commaūded the Diuell to hold his peace and behold hee is silent hee commaunded him to goe out of the man and behold the Diuell casteth the man in the middest but did him no harme and by and by went out of him And Christe did this miracle in the Demoniake to cōfirme by an externall seale that power was geuen vnto him ouer Sathan that it was true which hee had preached that hee was sent to deliuer all those that beleue in him from all their sinnes and from death and to restore them to perfect felicity For to this ende did Christe worke his myracles that they might be sure Seales of the Gospell and publique testimonies of the Doctrine of remission of sinnes by Fayth in Christe And whē the diuel had thrown him By these woordes wee haue to vnderstand that the nature of Sathan is such that he rayseth vp great Tumultes against the Gospell of Christe and the faithfull But if thou stand fast in the worde of Christe he shall do thee no harme at all Reade the first of Marke 37. And the fame of him spred abrod throughout euery place of the coūtrey rounde about R. That which Christe sought by his myracle hee also obtayned For hee sought by this myracle to haue that fame of his name spred euery wher to haue his Maiesty openly reuealed and the truth of his doctrine knowne And this he sought not for the carnall glory of his name as ambitiouse men doe but for our spirituall profit to the ende that we being drawen by the fame of his name might beleue his Gospell and might be Iustified by fayth and that beinge iustified by fayth we might haue peace with God through Iesus Christe 38. And when hee was rysen vp and come out of the Synagoge hee entered into Simons house and Simons Wyues mother was taken with a great feauer and they made intercession to him for her R. In this place we must note the great humillity of Christe For being nowe in the famouse City Capernaum in the which he was now in great estimation for his Myracles hee lodgeth not with the rych men
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
as the Lorde mighte easely haue vsed many Arguments to refelle this grosse mallice he was contented with this one That if it be lawful to shew humanity to brute Beastes on the Saboth day it is out of order to make such a precise Holynes in the same that the Children of God may not be holpen 16. AND ought not this Daughter of Abraham whome Sathan had bounde loe eightene yeres be loased from this Bond on the Saboth Day C. There is a double comparison in the wordes of Chryst as of the Oxe wyth the Daughter of Abraham and of the Halter with the which the Asse or the Oxe is bound to his cribbe or staule wyth the bondes of Sathan with the which hee holdeth men bound to Destruction Ye sayth he which are such scrupulous obseruers of the Saboth dare loase your Oxen and Asses to lead them to the water And why may not I shew so much humanitie to the Electe people of God specially when there is greater necessity as whē one is to be deliuered out of the Bondes of Sathan And although the Wycked reprehender and cauiller helde his tongue for shame yet notwythstāding we see that there was nothynge so well done by Chryst whereat the wicked tooke not occasion to cauill And it is no marueile if Sathan endeuoured himselfe by all meanes possible to peruerte the Glory of Chryst which ceasseth not daily to disperse abroad his cloudes thereby to obscure the holy workes of the Faithfull Whō Sathā had bound lo eightene yeres R. Is then Sathan the author of Diseases Is hee which is diseased bound of Sathan Question Shall we say that hee which is sicke in Body is bounde captiue with the bonds of Sathā Is not the Lord our God sayd to send vnto vs Diseases and afflictions Ansvver To aunswer this we must first note what God is by his owne nature For God if thou well weigh his true and proper nature is nothing els but the chiefe and most excellent fountain of goodnes and health There is nothing in the nature of God whych is euill or diseased Wherefore God by his owne Nature doth neither make nor send Diseases vnto vs. For howe should he which is the chiefe Health and health it self create diseases How should the moste excellent ioy make sorrow and griefe Then thou wylte say whereof come Diseases Verely euen of sinne For if so be Death entered into the world by sinne then verely diseases also entered wyth Death which are foremessēgers of the same And Sathan is the Author of sinne He sayth Chryst was a murderer frō the beginning and aboade not in the truth because ther is no truth in him When he speaketh a lie he speaketh of his owne because he is a lyar Ioh. 8.44 and the father of the same It resteth therfore that Sathan be the Author of Diseases also and diseases are rightly called the Bondes of Sathan Notwithstanding we must thinke that GOD himselfe sendeth Diseases and other manner of afflictions vnto vs. Fyrst because God geueth liberty vnto Sathan to annoy vs with Diseases For so he sayd vnto Sathan concernynge Iob. Beholde he is in thy hande Iob. 1.12 and 2.6 but yet saue his Lyfe Secondly because after that Sathan by the permission of God sendeth Diseases God receiueth them into his owne hand and vseth them as an Instrument to our Saluation For euen as the wycked facte which the Sonnes of Iacob committed against theyr Brother Ioseph by which they sould him vnto straūgers was the worke of Sathan and God taking the same into his owne hande vsed it for an Instrumente to worke the Saluation of the house of Israell Ge. 50.20 For so Ioseph himself expoūdeth it saying Ye thought euil against me but God tourned it vnto good to bringe to passe as it is thys day to saue much People aliue Euen so also Diseases are the works bonds of Sathan by which he worketh our Saluation Iob. 1 21 Iob. 2.10 So Iob thought of his afflictiōs The Lord geueth the lord taketh away Da. 9.7 So Danyell confesseth that the Exile into Babilon came of the Lorde for the which cause the Lorde tooke the same into his handes turned it to the Saluation of the Israëlites Wherefore when Diseases or other afflictions are sent vnto vs wee must acknowledge our sinnes wee must acknowledge them to bee in the power of Sathan for sinne Notwithstanding we must not thinke or iudge of afflictions and diseases as they are styrred vp of Sathan but as the Lord our GOD hath taken them into hys hands who being not onely the beste but also the moste wise and mighty Workeman of his singuler goodnes and wisedome Rō 8.18 bryngeth to passe that all thinges turne to good to thē that loue him Howbeit this woman was captiue vnto Sathan after a certaine speciall maner C. This also is to bee noted that Chryst calleth her the daughter of Abraham whose bodie was vexed by Sathan eightene yeres and that not onely in respecte that she was a Iewe but also because shee was one of the true members of the Churche Whereby also we may perceiue that to be true which Paule teacheth that some are deliuered to Sathan for the destruction of the Flesh 1. Cor. 5.5 that the Spirit might be saued in the Day of the Lord. Eightene yeres The Lorde noateth the space of time to certefy vs that although he doth not out of hand releue our miseries yet notwithstanding we must not dispayre A. The people of Israell were longe afflicted in the Land of Aegipte yet notwythstanding at the length they were deliuered from thence by the mighty hand of God So in like manner hee which lay by the pooles side was diseased eight and thyrty yeres yet notwithstanding at the last when he was paste all hope Ioh. 5.5.9 he found remedy in Chryst 17. And when he sayd these thinges al his Aduersaries were ashamed and all the people reioysed for all the excellent deedes that were dō by him All his Aduersaries were ashamed C. The Euangelyst meneth not that his Aduersaries were so ashamed that they chaunged theyr mind but he meneth that they were quite conuinced put to silence insomuch that all men knew theyr mallice and wickednesse in resisting the Lord. And all the people reioysed The people reioised be cause al things hapned to the Glorye of Christ because the Aduersaries had nothing to answer They were impudēt in reprehending yet notwithstāding now theyr mouthes are easely stopte Euē so there is no worke so good and excellente which shall not finde some slaunderous withstāders of the same For the Exposition of the reste whych followeth vnto the 22. verse Reade the 13. Chapter of Mathew verse 31. 22. And he went through all towns and villages teaching Iournyinge towardes Hierusalem Iournying toward Hierusalem C. It is vncertain whether hee speaketh of one onely iournying Mat. 9.3 Mark 6.6 or whether he meaneth
shortned them God for a time suspendeth his help so that of a fewe most fewe will abyde in that greate affliction by the whych false Chrysts and false Prophets wyth mighty signes and wonders wroughte by them shall leade the ho y and faythfull into error neyther shal any escape but such as with great patience long suffering stande fast looking for the comming of the Lord. Wherefore it is no marueile if Iesus enquyre concernyng the number of the Faithfull which shal be in that day so that he shall not finde Fayth on the Earth For they shal not be saued which do not cōtinually pray vnto the Lord after the Ensample of the Widow constantly bearing in the meane time these euils vntill hee hauing respecte vnto theyr cry by his comming doe ende theyr calamity and Affliction C. Furthermore Chryst teacheth by this sentence that it shal be no marueyle if herafter men faint in their euils because they shall neglecte the true remedy And wythall he meeteth wyth an Offence which we conceiue at thys day by the confusion of al things For falsehode cruelty deceipt fraud oppression iniustice shamelesnes are in all places the poore groane sighe wyth oppression the innocent are contumeliously outfaced and God in the meane time seemeth to bee a sleepe in heauen hereupon it commeth that fleshe immagineth the blynde gouernmente and rule of Fortune But Chryste teacheth here that men are iustely depryued of heauenly aide because they wil not stay them selues vppon truste of the same Othersome take this word Fayth in this place for Integritye but the former Sence agreeth beste with the Texte 9. And hee toulde this Parable vnto certayne which trusted in themselues that they were perfecte and despysed others 10. Two men went vp into the Tēple to pray the one a Pharesie and the other a Publican C. This is an excellent and very profitable parable by which Chryst went about to cure a deadly disease wyth the which all men for the most parte are infected that is to say pryde by which we doe exalte our selues not onely aboue men but also aboue God hymselfe It is wonderfull that men are so blynded and deceyued that they dare set vp their pecockes tayle before God and to boast of theyr merits vnto him For howsoeuer our ambition doth bewitch vs among mē yet whē we come into the presence of God we oughte to forget all our vaine confidence trust Neuertheles euery one thinketh that he is humble inough if hee by dissimulation craue pardon Hereby wee gather how necessary this admonition of the Lord is And Chryst in this parable reprehendeth two faultes Namely our wicked trust to our selues and also our Pryde in despysing our Brethren the which sprynge the one from the other For whosoeuer deceyueth himselfe by a vayne trust it cannot bee but that he must needes exalte himselfe aboue his brethren And no marueyle for how should he not despyse his Equals which is proude and Exalteth himselfe agaynst God And whosoeuer is puffed vp with trust of himselfe warreth wilfully agaynst God whose fauour we haue onely by denying our selues when wee forsaking our owne strength and Righteousnesse repose our whole trust in his mercy Therefore the Lord in this place speaketh agaynst hipocrisie which is much more hurtefull then ambition It is certain that hipocrites are alwais ambitious in the sight of God for hipocrisie can not be separated from ambition And this is much more worse then the other For they which boaste themselues before men doe peraduenture in they re heartes acknowledge their faults but these men thinke so well of themselues that they imagine God to be bounde vnto them and dare reason the cause with him The blasphemies of none are more horrible then these Two men went vp into the Temple C. Chryste compareth two men together bothe which seeming to haue a Godly desyre to pray doe notwithstanding differ far one from the other For the Pharisie comming vnto God with his externall holinesse bryngeth the commendation of his life But the Publican cōming as an abiect because he knew his own vnworthinesse fearefully insinuateth himselfe with a simple confession And Chryst affirmeth that the proude Pharisie being reiected the prayers of the poore Publicane were accepted of God Therefore the Pharisies had an opynion of holinesse aboue other men Ma 4.7 Ma. 5.20 Ma. 23.5 Ma. 5.46 concerning the which reade these places noted in the margent 11. The Pharisie stode and prayed thus with himselfe God I thanke thee that I am not as other mē are extortioners vniust adulterers or as this Publicane C. Againe those two causes are noted for the which the Pharisie was reiected namely because he trusted to hys owne righteousnes also extolled him selfe to the reproch of another Yet notwtstāding he is not reprehended because he bragged of his fre wil but because he trusted that God would be fauourable vnto him for the merites and desertes of his workes For this thankes gyeuing which is set before vs in the Person of the one is not of him which glorieth in his owne power and strēgth as though he had gotten righteousnes of himselfe or had deserued any thing by his owne labour but he rather ascribeth it to the grace of God that hee is iust And although he geuing thāks vnto God confesseth that whatsouer good workes he hath they proceede frō the goodnes of God yet notwithstanding because he trusteth to his workes and preferreth himselfe before another he and his prayer are reiected Wherby we gather that men are not rightly humbled although they thinke themselues vnable to doe any thinge except also they distrusting the merites of theyr workes learne to place their saluation in the fre mercy and goodnes of God A notable place some thynke it sufficient if they take from men the Glory of good works because they are the gyftes of the holy Ghoste and so they Iudge vs to be iustefied frely because God findeth no Righteousnesse in vs but that which he hath geuen vnto vs. But Chryst goeth further assignynge not onely the power of good workes to the grace of the Spyrite but also taking quite and cleane from vs al trust of workes For the Pharisie is not reprehended in this pointe because hee arrogateth that to himselfe which is proper vnto GOD but because hee trusteth to his merites thynking himselfe worthy to haue God fauourable vnto him Therefore let vs know that although a man ascribe vnto God the prayse of good workes yet notwithstanding if he imagine that theyr Righteousnes is the cause of Saluation or stayeth himselfe vpon the same he is condēpned of peruerse arrogācy Moreouer although this man doth not publish the fame of his owne Righteousnesse with a lowde voice yet notwtstanding the inward pryde of his hart was abhominable vnto God And hys boasting consisteth of two partes For first of all he cleareth himselfe of that common guiltinesse which is in al mē saying I am not as
downe reapyng that I did not sowe R. First of all hypocrites are reprehended and condempned vppon theyr owne wordes For if so be they thynke God to be a cruel tyrante why do they not follow that way by which GOD may be made a fauourable and mercifull Father And if so be they feele by Experience that a man cannot fulfill the law with his whole strength why do they not seke for that way by which the righteousnesse of the law may bee fulfilled in them after another maner And this way is a true liuely fayth in Iesus Chryst For after that Iesus Chryst is receiued by Fayth GOD which otherwise is a seuere Exactor of his Law is not only reconcyled vnto him that beleeueth and forgieueth his Sinnes but also imputeth vnto him all the righteousnesse of Chryste indewing him with his holy Spyrite that he may not onely haue the perfect fulfilling of the Law in Chryst through Fayth but may also himselfe by hys owne works follow the Law of God so farre forth as may bee done in thys Fleshe And this is to geue the Lorde his owne agayne with aduauntage For Iesus Chryst is our portiō who being receiued by Fayth bringeth with him the Gifte of the fulfillinge of the whole Law For the Exposition of the reste vnto the 26. verse read the 24. cap. of Mat. verse 28. 26. For I say vnto you that vnto euery one which hath shal be geuē and from him that hath not shal be taken away euen that he hath R. This Iudgemente agaynste Hypocrites must be dilligently noted And this sentence is taken from the cōmon manners of men For in this world amonge men the matter standeth so that they which are riche are honoured of other men with Gifts and rewards theyr Riches doe increase but they which are poore are not onely neglected but also haue that litle which they possesse taken from them But oure Lord doth alwayes that thing lawfull in his Iudgement agaynst hypocrits which the men of this world doe some time vnlawfully For the Godly do truly follow their vocation by faithe not onely for the rewards sake but also because they haue a delight and pleasure to obay Gods wil and to follow Vertue although there were no reward apoynted for the same And althoughe they alway follow good workes yet notwithstanding they say we are Vnprofitable seruauntes But Hypocrites do nothing but for a rewarde and do promise vnto themselues for theyr merites not onelie the Felicity of this world but also great happynesse in the Kingdome of heauē But when they come to the Iudgmēt of God those hypocrits are so far from hauing that which they loked for that the same which they made surest accounte to enioy shall be geuen only to the Godly and they themselues caste into vtter darkenesse And this is to take away that one pound from the vniust Seruaunte and to geue the same vnto him that had ten pounds For as in this world Giftes are geeuen vnto rich men that they may be more rych and from the poore that little whych they haue is taken away Euen so in the Iudgement of God to those that haue Chryst by faith the true Felicity the fruit of fayth is geuē which hypocrits arrogated to themselues onely for theyr merits they which haue not Christ by fayth as they are depryued of true felicity so if they possesse any parte of Gods giftes they shall haue no fruite at all thereby but the whole Fruicte thereof shall come to the Godly alone the which God hath approoued by dyuers examples in this world Dauyd had faith and the workes of fayth but Saule the hypocrite had neither true fayth nor yet the workes of faith But what ensued To Dauyd which had the Kingedome was geeuen that he might abound from Saule which had not the kingdome was taken away which he had Mathias had fayth and the workes of fayth Iudas Iscariot had neither faith nor the workes of fayth to Mathie therefore whych had the Apostleship was geuen and from Iudas which had not the Apostleship which he had was taken away Wherfore though in an other place wee are forbidden to couet another mās goods yet for al that in this place there is a lawfull way set before vs wherby we may without sin yea with great ryghteousnesse couet that which is none of our owne to wit Chryst whom wee ought to get by faith and to follow the present calling of Chryst with all dilligence Read the 13. of Mat. verse 12. and 25. cap. verse 29. 27. Moreouer those mine Ennemyes which woulde not that I shoulde raigne ouer them bring hither slay them before me R. Last of all the Citizens which hated theyr Lord and sent a messuage after him saying We wil not haue this man to raigne ouer vs do represente the fourth sort of men that is to say those which persecute Chryst and his Gospell In the number of persecutors the chiefe and pryncipall are the Iewes who killed the Prophets and Chryst himselfe secondly those Popes Bishops and tyrants which hate the word of God the Professors of the Gospel Thyrdly Epicures and Contemners of Religion and with them al wycked and impenitent Persons What then shall become of these Heare the iudgement of the Lord. Bryng them hither and slay them BV. Chryst alludeth to the manner of the Prynces of thys Worlde which commaund Rebels to the slayn in their presence when they haue recouered theyr Kingdome from theyr rebelliō But hee meaneth that Euerlastynge Death is prepared for Vnbeleeuers and Blasphemers of whych he speaketh in another place Goe yee curssed into euerlasting fire prepared for the Deuill and his Aungels Ma. 25.41 But the purpose of Chryste was not onely to terrefye those Rebelles with the horrible vengeance of God agaynst them but also to keepe those that are his in the fayth of Subiection For it is no small Temptation to see the Kingdome of God dispersed by the treason and Rebellion of many Therefore to quiet our selues in trouble Chryst sayth that he wyll come and by his cōming will take vengeaunce on the wycked R. Chryst the Sonne of GOD hath spoken this Therefore Heauen and Earth shall sooner passe then hys word fayle Concerning the Exposition of the 28. Verse Reade the 22. Chapter of Mathew Verse 26. And for the other verses next following them reade the 21. cap. of Mathew verses 1. and. 2.3 and 6. 33. And as they were a loosynge the Colte the owners thereof laid vnto them Why lewse yee the colt R. This is another miracle in that the owners of the Asse and the Colte are so sonne pacefied with one worde insomuch that they suffer straunge and vnknowen men to carry away the Colte By this place it is declared with what power and weapons the kingdome of Chryst is defended in this worlde and preserued For Chryst when hee commaunded the Disciples to brynge the Asse willed them not rayle
so to teach concerning the Externall Worshippings of God was nothinge else but to kill and spoyle men And as the true and Eternall Saluation is more precious then Corporall Life so they are more cruell theeues whych wyth theyr wicked Doctrine kyl the soules of men then are they which wyth a Sword take away this Corporal life Wherefore the Iewes are iustly accused to make of the House of prayer a Den of theeues Reade more in the 21. Chapter of Math. Verse 13. 47. And he taught daily in the temple But the high Priests and the Scrybes and the chiefe of the people wente about to destroy him C. Marke and Luke first of all shewe of what kynde of men the Church cōsisteth namely of a base and raskall multitude secōdly who were Christs Enemies namely the high priests and Scribes and all the Rulers And this is part of the folishnesse of the crosse that God leauing the excellency of the world chose that which was foolyshe weake and contemptible A. Chryste taught in the temple to shew what ought chiefly to be don there Whereuppon also afterward hee saith I was alwayes teaching in the Sinagogue Ioh. 18.20 Ma. 26.55 in the Temple in the which all the Iewes came together and in secrete spake I nothing And the nearer hee drewe to tht Crosse the more earnestly he fulfilled his office But the priests and Scribes R. Wee see here in the priests and scribes the Image of true impiety That which Chryst did is the worke of the holy Ghost the which also the priesis scribes ought to haue had in admiration and to haue immitated also because they had the lawefull administration of Ecclesiastycall matters But so farre were they from acknowledging the worke of God and repenting that they were rather prouoked to cruelty and to conspyre the death of Chryste Such is Obstynate wickednesse It will not be brought to Godlines neither by doctrine nor by miracles nor by example As Pharao and Iudas that Traitor were made the worse by miracles and admonitions Euen so he which is indurate and hardened in impiety goeth forward in his filthines whatsoeuer thou dost wherfore we ought to take hede of nothing more then least we fall from pietye to impiety and if it fortune that through the imbecillity of the flesh wee fall let vs by and by repēt least impiety take rooting in vs and brynge vs to Euerlasting destruction 48. And could not finde what to do for all the People stucke by hym when they heard him R Whereas the Chiefe Pryestes and Rulers of the People did not out of Hande kyll Chryste there wanted no will in them but they wanted opportunity to bryng theyr will to passe Mathewe sayeth that they feared the people because they held him as a prophet Ma. 21.46 Dyd the Common People then defende Chryst from the Crueltie of the hyghe Pryestes No verely Ioh. 19.15 for they shortly after cryed Away wyth him away with him crucefy him But the Common People which followed Chryst made the high pryestes after a sorte afearde but in very dede not the People but the Deuine callyng made Chryst fearefull to the wycked hygh Pryestes For CHRIST taughte the People and confirmed his Doctryne wyth myracles by the deuine calling In the whych Callynge whosoeuer walketh hee shal be fearefull and Terryble not onely to men whych are hys Aduersaries but also to Sathan himselfe Are there not sayth he twelue howers in the Day If a man walke in the Day he stumbleth not Ioh. 11.19 because hee seeth the light of this world Hee walketh in the Day which walketh in Gods calling So when Iacob wente with his vnprepared family to Bethel the feare Terror of God so inuaded those that dwelte in all the Cyties thereabout that they durst not persecute them because Iacob went to Bethel at the calling of God Gen. 33. So Moses though he brought many plagues vppon the Aegyptians and though Pharao threatned to kil him yet notwithstanding not one in so mighty a kyngdome durst lay hand on him because that which he did was Gods calling So it was said to the Israelites when they wēt into the lād of Chanaan I wil sēd my feare before thee wyl destroy al the people whether thou shalt go Ex. 23.27 because the Israelites went by Gods calling into the Land of Chanaan Lu. 21.14 To the Apostles also it is sayd When they shall deliuer you vp Be yee not careful how or what yee shal speake for I wyll geue you a mouth wisedome the which all your aduersaries shal not he able to gaine say or resist because the Apostles preached the Gospel by Gods calling But these things are not so to bee vnderstoode concerning the feare of the enemies that they shall neuer doe any harme to those which walke in Gods calling for oftētimes they oppresse and kill them but that they can not hinder the Lawefull course of Gods calling do any hurte and harme before the appoynted time and without the will of God to him that walketh in Gods calling For whosoeuer dwelleth vnder the defence of the most highe shal abyde vnder the shadow of the Almighty Also hee shall geue his Angels charge ouer thee to keepe thee in all thy waies They shal hold thee vp in theyr hands least at any time thou dash thy fote against a stone Wherefore let vs not feare that violence and threateninges of our aduersaries Psa 91.2 and cast aside Gods calling but let vs goe forwarde with bouldnes in Gods calling For so it shall come to passe that we shall not onely bee terrible to oure Aduersaries but shall also bee preserued in all euils and aduersities C. Lastly the wicked conspyracie of the Priestes and Scribes was repressed because Chryst was appointed by Gods secrete decree to suffer the Death of the crosse A. For it was necessary that the same should be true which our Sauiour Chryste had so oftentimes spoken to his disciples saying The Son of man shall be deliuered to the high priests and Scrybes Ma 20.18 and they shall condemne him to death and shall deliuer him to the Gentiles to be mocked to be scourged to bee crucyfied ⧠THE XX. CAP. 1. AND IT CAME to passe that on one of those dayes as he taught the people in the Temple and preached the gosple the high Priestes Scrybes came vpō him with the Elders R. Althoughe the highe Priestes and Scribes could not vse violence against Chryst at theyr plesure because of the people which depended vppon that mouth of Chryst yet neuertheles they proceede to deuise all meanes possible by which they mighte oppresse and destroy him For Chryst by his singuler Authority entering into the Temple caste out the buyers and sellers of the same and then taught daily in the tēple to heare which Doctrine the people came on heapes frō al parts roūd aboute which wonderfully galled the high Priestes and
Repentaunce are al the good woorkes of the Saintes that is to say when we bend our whole will minde to please God Whereupon Iohn the Baptist said Bringe foorth the due fruites of Repentaunce The other parte of the Gospell is Remission of sinnes He which rightly vnderstandeth these two thinges is ignorant of nothing that is profitable to be knowen but hath the summe of Saluation and to these twoo principall pointes all the whole Gospell ought to be referred And it is no marueile if Chryst make remission of sinns of so great waight For he came that wee might obtayne the same by his bloude being made Righteousnesse for vs by which we are accepted of God reckoned amonge his Sonnes Whosoeuer therefore will truly preach the gospel must nedes prech these two things if he will doe vnto Chryste Faythefull Seruice and build vp his workemanship Also Repentaunce is preached in the name of Chryst when men here by the Doctrine of the Gospell that all theyr Cogitations Affections studies are corrupte and vicious muste therefore be renued if they wil enter in to the Kingdome of God RemissioÌ„ of sinns is preached in the name of Christ when men are taught that Chryste is theyr Redemer theyr Righteousnesse Saluation and life Amonge all Nations C. Now Chryst doth plainely open that which before hee had hid namely that the Grace of redemptioÌ„ which he brought did generally belong to all Nations For although the Prophets did oftentimes foreshew the calling of the Gentiles yet neuerthelesse the same was not so reuealed that the Iewes would easely graunte them to be partakers of the same with them Therefore vntil the time of the Resurrection Chryst was thought to be the Redemer of one people onely But so sone as the vayle was taken away the lost sheepe were gathered into the sheepefold agayne Neuertheles least the couenaunt of God might seme to be void Chryst placed the Iewes in the first degree saying And must begin at Hierusalem For because God had specially adopted the stocke of Abraham it was meete that the same should be preferred before the rest of the world And this is the right of the first begotten which Ieremy assigneth vnto them Ier. 31.9 Paule also dilligently obserueth this order in euery place that Chryst comming shewed peace vnto theÌ„ which were nigh Ephe. 2.17 and afterward to theÌ„ which were a far of A. Moreouer Christ him selfe testefieth that he was not sent but vnto the lost sheepe of the house of Israell Mat. 15.24 Not that he should not also bee preached to the Gentiles in due time but because it became him first of al to offer the grace of ReconcilliatioÌ„ to the Iewes whose minister and Apostle he was These words therefore declare that the beginning ought to be at Hierusalem Also Esaias saith There shall go a Law out of Syon Esay 60.1 and the word of the Lord from Hierusalem c. Dauid also wryting of the Scepter of Chrysts kingdome Psa 110.2 saith The Lord shall send the rod of his power out of Syon 48. AND yee are witnesses of these thinges C. Now he enioyneth vnto the Apostles theyr office yet notwithstandynge as yet hee sendeth them not forthe to preach the Gospell but onely admonisheth them wherefore hee hath ordayned them As if he should say It is foreshewed that the Gospell shall bee preached throughout the whole world this shal be your office yee shall be the instruments for the same For yee shall receiue the power of the holy Ghost which shall come vppon you and ye shal be witnesses vnto mee not onely in Hierusalem but also in all Iudea Ioh. 15 16 Act. 1.8 and Samaria and in all the world Therefore by this forewarnyng the Lord prepareth his Apostles to preach the Gospell in due time And partely by this consolation he mitigateth theyr sorrow partly by this Spurre he correcteth their slouth It could not be but that they shoulde bee grieued in mynde when they remeÌ„bred theyr late falling away Wherefore Chryst contrary to theyr expectation aduaunceth them to exceedinge honor inioyning vnto them the Ambassage publishing of Eternall Saluation to the whole world Whereby hee did not onely throughly restoare them but also by the greatnes of the Grace whych he bestowed vpon them abolished quite away the remembrance of theyr fault Notwithstanding withall he prycketh them forward least they should be ouer slow to come vnto the faith of the whych they were ordayned to be proclaimers 49. And behold I will sende the promise of my Father vppon you but tarry ye in the City of HierusaleÌ„ vntill ye â—e endewed with power from an hye C. Least the Apostles might be terrefied discouraged by their own weakenesse he putteth them in hope of the new grace which was to come As if hs should say Although ye think your selues vnable for so greate a burthen yet notwithstanding there is no cause why ye should be discouraged because I will geue vnto you that power from heauen which I know ye want BV. And it is not without cause that this Office seemeth vnto them to bee to waighty as to come forthe into the World and to testefy vnto all nations that thinge which seemed to all men new and absurde For custome receyued for a law the consente of wise men in the receiued religion and custom the outrage and barbarousnesse of the common sort the power of Princes to bee shorte the simplicity and vnskilfulnesse of the ministers being men wythoute learning authority and wit were lets and discouragements inough A. Therfore the Lord promiseth vnto his Disciples new grace lest any thing might stay them C. And to the ende he might make them haue the more firme sure trust he maketh mention of the holy ghost which was promised of the Father For to the end they might wyth the better courage prepare themselues to their worke God had already incouraged them with his promise prouyding a remedy for theyr distrust Now Chryst taking the roome of his father taketh vpon himselfe the office of performing and geuing wherein again he challengeth vnto himselfe deuine power For this is a parte of his Glorye which God sweareth that he wyll not geue vnto another namely to endewe weake and fraile men with heauenlye power Esay 42.8 Therefore if the same belonge vnto Chryste Esay 44.3 Eze. 36.26 Ioe 2.26 Ioh 14.16 Ioh 15 26. Ioh 16.7 it followeth that hee is God which spake in time paste by the mouth of the Prophets And although God promised speciall grace vnto the Apostles and Chryst perfourmed the same Yet notwithstanding thys is generally to be noted that no mortal maÌ„ is meete of himselfe to preach the Gospell except God endewing them wyth his holy spirit 2. Co. 2.16 helpe their nakednesse and neede But tarry yee in Hierusalem C. The Apostles might haue obiected sayd we want abillity how then caÌ„ we execute so harde an office He
prouyde meate and other necessaryes to leade Sheepe and Oxen to the water to drawe an Oxe or Asse out of a pit and such lyke Some workes pertayned to sanctification as to circumsise Chyldren to kill sacrifices such lyke And of both these kynde of workes Christe maketh mencion wheÌ„ he declareth the Saboth in this place saying that it is lawfull to do good on the Saboth day as to heale the sicke and to saue a mans Lyfe that is in health For this worke doth not let but that a man may heare the preaching of Gods worde and may be present at the sacrifices for these were the coÌ„mon works of the Saboth commaunded in that time of the lawe By these thinges truly it is manifest when the Lawe sayeth Thou shalt doe no maner of vvorke on the Saboth that it speaketh not simplely of all maner of workes but only of those which are an impediment and let that the Saboth cannot be sanctified that is to say that those works caÌ„not be done which specially pertayne to the worship of God as to heare the word of God to do sacrifice to the coÌ„firming testifying of fayth By these things also we may perceyue what we ought to thinke of the Sonday which the Christians obserue and keepe in the steede of the Saboth For seeing it is meete that we come together to heare the worde of God at certayne dayes appoynted and to be partakers of the mysticall breaking of the Breade and also to Ioine in prayer furthermore seeing seruaunts other labourers must rest and cease from worke it ought not to seeme newe vnto vs if the day which wee call Sonday be a day selecte and chosen for that purpose But there are same which speake against this day of rest affyrminge that Christians continewe in Iudaisme because they retayne some obseruation of dayes These men that thus â—eake are murmurers agaynste all order in the Church For we obserue these dayes and yet are voyde of all Iudaisme because in this poynt we differ far from the Ievves For we doe not vse it as a Ceremony necessarye to Religion by which we might thinke the spirituall mistery to be figured but wee receyue it as a necessary remedy to retaine and keepe order in the Church Neyther did our Elders without great consideration poynte that day which wee call Sonday in steede of the Ievves Sabaoth For seeing it is the ende and accomplishment in the resurrection of the Lorde of that true rest which the olde Sabaoth did shadowe all Christians are admonished not to cleaue vnto the shadowed Ceremony B. But whereas the Lorde doth requyre so seuerely certaine solemnities of the Ievves as we may reade in dyuers places of the Law and the Prophets when as godlynesse notwythstanding did litle coÌ„sist in the obseruation of them there are truely two causes The first was because in them the people myght learne the lawe of the Lord and increase fayth to the which things we ought to be caryed wyth all diligence Wherefore these solempnities could not be neglected without as well the great contempt of the goodnes of God as the neglectâ—ng of piety and godlynesse The 2. cause being more special why so great a religion was made of daies is this be cause it might be a figure of the rest of a minde not lyuing to it self but vnto God For it is certayne that so farre as the Saboth was appointed to be kept holy a tyme to cease from externall labor was a figure of the liâ—e in the which we do nothing so much after our owne will as we doe after the will of the Lord the which we ought to seeke onely for euer For we must meditate in this worlde of that thynge which we hope to obtayne in the world to come And we hope to enter into the rest of the Lord that as hee after hee made the Heauen the earth and all other creatures rested from all his labour euen so we should cease from all our laboures when wee should inioy the euerlasting rest To do good or to do euell A. What hee meaneth by doing good he playnely sheweth when he restoreth health to the sicke man Therefore of the contrary it is to do euell not to be carefull for a sicke person and to helpe him if thou maiste The which what is it els then to destroy and kill a man E. The wordes of Christ therefore are as much in effecte as if he should haue sayd Yee see this miserable creature to whom there is no good man but he wisheth health whom who so euer would haue neglected he sheweth him selfe not only farre from humanity but also from Religion To what ende therefore doe yee thinke that the Saboth was ordayned Eyther to doe euell as to neglect those whom yee may help Or els to doe good Furthermore wee must note by this question of the Lorde that not to doe good when thou mayest is to doe euill not to saue when thou mayest is to destroy But they held theyr peace Neyther the misery of this sicke person which they euidently sawe neither the equitye of the cause so manyfest coulde chaunge on whit the cruelty of the Phariseys wheÌ„ they had nothing to auÌ„swere they rather held their peace than to confesse that which they thought in Conscience to be true They durst not say that it was rather lawfull to doe euell then to doe good on the Sabboth day althoughe they would haue sayd so neither would they say that it was lawful to do good They held their peace therefore which challenged to them selues only authority to make aunswere of matters concerninge the lawe what ought to bee done and what ought not to be done 5. And when he had looked round about on them wyth anger mourning for the hardnesse of their hearts hee sayth to the man Stretche forth thy hand And he stretched out and hys hande was restored as whole as the other B. Who would not haue bene angry at such contemners and open despysers of the manifest power and goodnesse of God Christe truely is angery but his anger is mixt with mourning for our blyndnesse by the which agayne hee declareth his loueing kyndnesse towards vs namely that althoughe we by our obstinacy and blyndnesse doe prouoke him to anger yet notwithstaÌ„dinge hee accordinge to his goodnesse doth no lesse mourne for vs and oure blindnesse than a father lamenteth the vntowardnesse of his children Strech forth thy hand Reade the 12. Chapter of Mathew going before 6. And the Phariseys departed and strayghte vvaye gathered a Councell with the Herodians against him that they might destroy him BV. The darkenesse of this world caÌ„not abyde the cleare lyght of the Gospell but doe flee from the same yea so much as they can they seeke to destroy it This thing we may see in the Phariseys who in all haste roome out of the Synagoge and ioyne them selues to the Herodians whom except it were to conioine in this