â—xo 15.20 â—edg 4.4 Ki. 22 14 â—â—e 13.17 And such gyfts the Lord hath geueÌ„ to Women as we may reade of Mary the sister of Moses Of Debora the wyfe of Lapidoth a Iudge in Israel of Holda also and others Amonge these as amonge the Prophets also there were sometime found Lyars agaynste whom Ezechyell wrote Luke calleth thys Anne a Prophetyse to the end his Testemony mighte be of greater waight because she spake with Authoritye and not as a commoÌ„ woman The Daughter of Phanuel BV. Luke also sheweth her stocke and Kindred when he sayth that shee was the Daughter of Phanâ—ell who no doubte in those Dayes for his greate vertues was very famous Of the Trybe of Asser R. Among the twelue Trybes of Israell Asser was almost the least in Dignity and Estymation Whereuppon Anna was couÌ„ted the more abiect in this worlde because she came of one of the lest tribes in Estimation But it is well For God dwelleth on highe and beholdeth base Thynges in Heauen and in earth and chooseth those things whych are vyle and contemned in this worlde to make those things which are glorious and honourable ashamed 1. Co. 1 17 Therefore the more abiect that Anna was for the basenesse of her Tribe in this World the more she was iudged feete of the Lord our God to testefy of Chryst From her Virginity A. That is to say from the time that she was mariage able C. This is spoken to the end we myght know that shee was a widowe in her floryshing time For she was depryued of her husband shortly after her mariage For shee liued in matrimony onely seuen yeres And in that she maryed not agayne being lusty and yoÌ„ge of Age her Temperance and Shamefastnes is commended 37 And this widow was about foure score and fower yeres which departed not from the Temple but serued GOD wyth Fastynges and Praiers Night and Day And this widow was about C. Thys may be expounded two maner of wayes namely that thus much time was spent from the first begynning of her widowhead or els that she liued so longe If you recken fower score and fower yeres from her widow head it followeth that she was aboue a hundreth yere olde but wee omitte this Which departed not from the Temple C. This is a hyperbolicall kynd of Speach the sence wherof notwithstanding is manifeste that Anna was very seldome out of the Temple But serued God with fastinges and B. These woordes are not so to bee vnderstoode as though this widow wer negligente in seeking those Thynges which were necessary for this Lyfe Psal 1.2 or as though she did nothing els but fast and pray and dyd vse necessary foode but rather that these were the pryncypall thynges which shee dyd and was pryncipally conuersant in these things Euen as the iust man is sayd to medytate in the Law of God Night day And we vse to say that he which laboreth much laboureth Day Nighte C. But we must noate that this is not a rule prescribed vnto all men neither ought this to be followed as an Example which is here commended in the widow woman For we must wisely discerne what belongeth to euery mans calling For foolish Emulation hathe filled the world with Apes the superstitious rather rashly then wisely taking vnto them whatsoeuer they heare commended in the sayntes As though as there are seuerall degrees of men so there were not a choise of Woorkes to be made that euery one myght liue accordyng to his calling 1. Ti. 5.5 That which is heere spoken of Anne Paule specially restraineth to widows Therefore those maried folkes ar out of the way which frame their lyues according to this Example Notwithstanding there remaineth yet a doubte in that Luke seemeth to place part of the Worship of God in Fastinges But we must noate that amonge the Workes which belonge to the worship of God some are simpelie requyred and the same of themselues necessary and othersome which ar added are referred to this end that they may serue those first Prayers do properlye belonge to the VVorshyppe of God as for fastyng it is but a help to prayer the whych is no otherwyse allowed of GOD then it is a helpe furtherance to the desyre of prayer For wee must remember this holde it as a Rule that the Duties of men are esteemed according to the ryghte and lawfull ende We must also learn thys Distinction that God is dyrectly worshipped by prayers and with fastinges onely for the consequence And there is no doubte but that the Holye Woman fasted to thys ende that shee might the better bewayle the presente Calamity of the Church Moreouer because Luke ioyneth Fastinges wyth Prayers Fastinge hath thâ— endes to the ende other places of Scripture may bee the better vnderstoode know this that holy and lawful fasting hath thre ends for we vse the same either for the subduing of our flesh least it rebel or else that we may be more apte and prepared for holy prayers meditatioÌ„s or els that it may be a testimony of our humility before God wheÌ„ we wil coÌ„fesse our fault before him The first ende is not so ofteÌ„ fouÌ„d in publike fasting because the whole body is not of like dispositioÌ„ therfore it doth rather beloÌ„g vnto priuate fasting The 2. end is coÌ„mon to both For as wel the vniuersal church as euery priuate Faithfull man hath nede of this preparation to prayer the 3. also in like maner For soÌ„time it coÌ„meth to passe the God stryketh some one nation either with war or with plagues or with som other calamity An this general stroke the whole people must acknoledge confes their sin And if the haÌ„d of the lord strike any priuate man either himself alone or els with his family he must do the like And this doth specially consist in the affectioÌ„ of the mind for where the mind is affected as it ought to be it caÌ„not wel be but it wil declare the same by outward shew wherupon fasting as it is a signe of humiliation is more ofteÌ„ vsed openly theÌ„ among priuate meÌ„ how coÌ„mon soeuer it be Therefore as touching Discipline so ofteÌ„ as vve vvil pray vnto God for any great matter it is necessary that vve coÌ„maund fastynge vvyth prayer Act. 13.3 So vvheÌ„ the men of Antioche layd hands on Paule and Barnabas to the end they might the better commende theyr vvorke vvhach vvas of so great vvaight vnto God Act. 14.23 they ioyne fasting vnto their praier So in lyke manner they both vvhen they appoynted Mynisters aftervvards to gouern the Churches vver vvont to pray vvith fastyng But in this kind of fasting they had no other regard but that they myghte be made prompt ready to pray we haue experience of this that the belly beynge ful the mind is not so bent towards god that it can pray with serious ardent affection perseuere in the same EueÌ„ so in
MARLORATUS 〈◊〉 Original Engraving Publish'd under the Inspection of Bâ—â—aâ— A CATHOlike and Ecclesiasticall Exposition of the Holy Gospell after S. Marke and LVKE GATHERED OVT OF all the singuler and approued deuines vvhich the Lorde hath geuen to hys Church by Augustine Marlorat And translated out of Latine into English by THOMAS TIMME Minister SENE AND Alowed according to the order appointed Imprinted at London in Fleetestreate neare vnto S. Dunstanes Church by Thomas Marsh 1583. Cum Priuilegio THE NAMES OF THE AVTHORS OVT OF whose Bookes this Exposition is collected and the Letters capitoll whereby their Names are to be knowen in the reading of the same Martin Bucer marked thus B. Caluin C. Erasmus E. Musculus M Philip Melanchton P. Erasmus Sarcerius S. Brentius R. Bullinger BV. Zuinglius Z. Vitus Theodorus V. Augustyne Marlorat A. TO THE RIGHT HONORABLE HIS VERY GOOD LORD AND MAISTER SYR VVILLIAM BROOKE KNIGHTE LORDE COBHAM AND LORD VVARDEN OF THE CINQVE PORTES THOMAS TIMME WISHETH INCREASE OF ALL TRVE HAPPINES AND HOnor vvyth the contynuall Comforte of the Spyrite of Consolation I Haue heeretofore Righte Honorable and my very good Lord presented you with Marlorat his collection vpon the Euangelyste S. Mathewe and I had longe ere this offered vnto you the same Authors collection vpon Marke and Luke had the Printer with as much spede passed the same through the presse as I vvyth dilligence translated it But time hauing at the last ouercome all delayes this Exposition vpopn the Gospell of S. Marke and Luke necessarily setteth it selfe betwene that of Mathew and Iohn alredy prynted whereby a pleasaunt harmony and perfect consente of the fower Euangelistes doth the better appeare Howe necessarye and profitable this deuine Exposition will be vnto the Church the grauity credit and Authoritie of those Godly Fathers both old new out of whose workes and labors the same hath bene collected by that blessed Martir of Fraunce Augustine Marlorat do sufficiently testefie Therefore as the learned in the Latine Tongue haue and doe reape great Profite by this Theologicall Exposition so I thought good for the more generall profite of my country men to translate the same into the english tongue The which my labor of all the rest the least I haue thought good to dedicate vnto youre Honor most humbly beseching you to accept the same accordyng to your wonted goodnesse and to pardon my bouldnesse Thus I ceasse beseching the god of all glory to make you Partaker of that Honor which is prepared for the Sayncts by Iesus Chryst in the Kingdome of Heauen YOVR HONORS MOST BOVNDEN to serue in the Lord THOMAS TYMME A CATHOLICKE AND ECclesiastical exposition of the holy Gospell after St. Marke Luke Collected by Augustine Marlorat The Argument of St. Marke BV. AT WHAT time the Euangelist St. Marke writte his Gospel it caÌ„not certainly bee gathered by any historyes A. Nay who it was that writte it the Wryghters among themselues do not sufficiently define some of them affyrming that he was one of the three score and ten Dysciples which both sawe and heard the Lord Iesus hymselfe in the fleshe other some iudge that hee was a Cytyzen of Hierusalem Act. 12 the sonne of that Mary of whom S. Luke maketh mention B. This man as they say was a Companion of the Apostle Paule of whom hee himselfe speaketh saying Coloss 4. Aristarchus my pryson fellow saluteth you and Marcus Barnabas sisters sonne The Apostle Peter also maketh mention of a certayne man whose name was Marke whom he calleth his son wrighting after this maner 2. Pet. 5. The Congregation of theÌ„ which at Babilon are companions of your election saluteth you and so doth Marcus my sonne But seeing that hee hath writteÌ„ nothing of himselfe C. We ought not curiously to search concerning this matter because it is sufficieÌ„t for vs onely to knowe that he is ordeined by God to bee a lawefull witnesse which setteth forth nothing but by the fore instruction of the holy Ghoste B. Notwithstanding whereas some do make him the Imitator and abridger of Mathew they doe it altogether wtout reason otherwise there should not be fower but only three Euangelysts C. Beside this Marke doth not follow euery where the order which Mathew kept for euen in the begining as touching the ordering of the matter he doth differ from him and hee declareth certayne things which Mathew omitted and sometime wryteth at large of that thinge which in the narration whereof Mathew is very bryefe It is probable certaynely by many thinges and we may lawfully coniecture by the matter it selfe also that Marke neuer sawe the booke which Mathew wrote wheÌ„ hee did write his owne so farre was it from him of purpose to abridge and bring that which Mathew had wrytteÌ„ into a short Compendium Wee may haue the same Iudgement of Luke also For the diuersity which appeareth to bee in these three Euangelists may not be sayd of vs to be curiously fought for of them with dilligence but seeing euery of them purposed faythfully and simpely to commit in writing that which they knewe certaynely to be true they kept all that order which seemed vnto them best And as this came not by chaunce but by the prouidence of God which guided them euen so the holy Ghost mynistered and gaue vnto them a merueilouse consent and agreement in a diuerse forme order of wryting the which only were sufficient to bring credit vnto theÌ„ if there could no greater authority be had B. Moreouer those thinges which pertayned to the narration of the Euangelicall Hystory are marueilouse bryefly set forth heere by Marke in sixtene Chapters notwithstaÌ„ding in the principall matters least he should seeme to bring in any thynge contrary to the proportion of the EuaÌ„gelicall hystory He proceedeth in a very apt and excellent order neuer painting the matter with worldly wysedome and EloqueÌ„ce which wtout it of it selfe is most playne all the order of his writing worke staÌ„deth by the reuerend maiesty and elloquence of the holy Ghoste ⧠THE FIRST CHAPter of S. Marke 1 The beginninge of the Gospell of Iesu Chryste the sonne of God as it is written in the Prophets Behold 2 I send my Messenger before thy face which shall prepare thy way before thee The beginning of the Gospell BV. The EuaÌ„gelist Marke beginneth the hystory of the Gospell at the Baptisme doctryne of IOHN the Baptist shewing what he taught what hee witnessed of Chryste the Lord how he behaued himselfe baptized Christe To the whych hee addeth out of hand how Christe was anoynted and reuealed how hee was exercysed with grieuouse temptation and last of all how hee came forth and preached the Kyngdome of God C. Therefore although it be part of the Gospell which Math. and Luke doe declare and set forth in the first and second Chapter of the Euangelicall hystory yet notwithstanding it is not from the matter that Marke placed the beginning of the Gospell
the name of Temple he vnderstandeth the holy place being but a parte of the temple C. Where was the Aulter of perfume From hence when the Priests had done their seruice they were wont to come into the Yarde of the Temple where they did blesse the people 22. And when he came out he could not speake vnto them and they perceyued that he had seene a Vision in the Temple For hee beckened vnto them and remayned speachlesse C. Zacharias being come out of the Holy place declared hym selfe by his Iesture and by signes to be dumbe It is also very likely that there were signes of feare to be seene in his Countenance Hereby they gather that God had appeared vnto him There appeared sildome or neuer any visions but the People remembred that their forefathers in olde time had seene many visions Wherefore they doe not without cause thus Iudge by manifest signes For it came not to passe by man that hee should be sodaynly dumbe without any dissease and after his longer â—ariance then hee was wonte to come out of the Temple amazed and a fearde So that God by certayne Miracles kept the people as yet in the obedience of his worde as by that coÌ„cerning the Poole Iohn 5.2 the Water whereof was styrred by the Angell But Prophets were very geason for the Lords will was to depriue the people of them that they might the more earnestly desier Christe For the People were all most desperate because they wer oppressed with cruell bondage and their religion was wonderfully corrupted as wee haue sayde The which was tolde by the Prophet sayinge Remember the Lawe of my seruaunt Moyses c. And why so he sheweth the reason Beholde I send you my seruaunt Elias c. Mala. 4 4. Hee meaneth therefore that the people shal be spoyled for a time of their Prophtes that they might with the greater desier wayte for the coÌ„ming of Christe Therefore the people coniectured not that Zacharias had seene a Vision because the same happened oftentymes but because signes appeared in him because hee taried longer in the Temple than hee was wonte 23. And it came to passe that assone as the dayes of his office were out he departed into his owne house A. Hereby it appeareth that the Priests abstayned from their Houses when they executed their Offyces as their turne came to the ende they might bee wholly addicted to the worship of God And to this ende there were Sollers or Chambers adioyned to the Temple Howbeit we doe not reade that the Lord coÌ„maunded this at any time The coÌ„maunded this at any time Leui. 10.9 The commaundement of the Lawe was that they should abstayne from wyne froÌ„ strong drinke and from carnall Copulation when their turne came to do seruice But it is likely that many Pryests did not so reuerently discharge their duty neyther kepte that commaundement whereupon it came to passe that they had their abydinge places in the Temple least they might be moued with the intising allurements of their wyues Here vpon when the Temple was builded there were certain lodgings or Priests Chambers erected which Solomon prouided for the easemeÌ„t of the Priests that they might be helps vnto the Law of God to the pure discharging of the sacred worship C. Moreouer seeinge the order of their life was to be chaunged it was profitable for them not to depart from the Temple that the very sight of the place might moue them to imbrace that purity which the Lorde had prescribed It was profitable also to haue all matter of sufferance and indulgence cut of to the ende they might haue the more leasure to do their duety The Papistes at this day by this pretence defende their cruell Law coÌ„cerning singlenesse of Lyfe For thus they reason Seeinge the Priests in olde tyme were commaunded to abstayne from their Wyues at what tyme they attended vpon the seruice of God there is good cause why perpetual continencie should be required of the Priestes now who sacrifice not by turne but euery day specially seeinge the dignity of the worship is far more excellent than vnder the Lawe But they should also shewe vnto vs why they abstayne not from Wyne stronge drynke For it is not meete to make a seperation of those commaundementes which God hath enioyned the the one halfe may be obserued and the other neglected The lying with their Wyues is not so straytely forbydden as the drynking of Wyne If so bee the Pope vnder the Pretence of the Lawe inioyneth singlenes of Lyfe vnto his Shauelinges why doth hee geeue them lyberty to drynke Wyne Eze. 44 1â— whych wyth the lyke playne woordes is forbydden to the Priestes of olde tyme. Yea according to this reason all the sacrificeing or Masse Priestes must be shut vp in some Church Chambers there to leade their lyues without the company of Women and People Thus wee euidently see that they doe wyckedly pretende the Law of God from the which they wholy swarue Notwithstanding the full solution standeth vpon the difference of the Law the Gospell The high Prieste stoode in the presence of God to offer Sacrifice for the sinnes of the people that hee might be as it were a Mediator betwene God man It became him to whom this office was commtted to haue somewhat whereby hee might be exempted from the common order of men and mighte bee knowne to bee a figure of the true Mediator To this ende belonged the holy Garmentes and the anoyntinge At this day wee haue no such thing in the publique Ministers and Pastors of the Church We speake of those Mynisters which Christe ordayneth to feede his flocke and not of those whom the Pope maketh rather Butchers then Sacrificers to offer vp Christe Wherefore let vs geue heede vnto the mynde of the holy Ghoste which pronouÌ„ceth Wedlocke to bee honorable amonge all men 24. And after those dayes his Wyfe Elizabeth conceyued and hyd her selfe fiue monethes sayinge Gods promises are certaine And after these dayes R. Behold heere the fruite and power of the worde of GOD. A wonderfull Sonne was promised to Zacharias by the worde of God the which promise although Zacharias in the beginning receiued not by Fayth yet notwithstandinge the Lord is so faithfull and Iust that hee fulfilleth that which h e hath promysed and bringeth to passe that the wyfe of Zacharias although Shee were as well by Nature as by Olde age vnmeete to conceiue conceiueth her promised Son And hyd her selfe fiue monethes C. This seemeth very absurde as though she were ashamed of Gods blessinge Some thinke that the matter being as yet doubtfull she durst not come forth abroade least she should be a iesting stocke if so bee that opinion should be frustrate which shee had conceiued But wee must rather Iudge that she was so perswaded of the promise made that shee feared not the fulfilling of the same For when shee sawe the great plague layed vpon her Husbande for
Abraham are counted the Israell of the Lorde God doth not repeÌ„te him of any vvhom hee hath called And although the Iewes by their defection banished themselues from the Church of God yet notwithstandinge the Lord will keepe to the ende some Reliques because his calling is without repentaunce The Body of the people seemeth to be deuided and cut of but wee must remember that Mysterye of the whych Paule speaketh Namely that it will come to passe at the length that God will gather some of the Iewes from dissipation and confusion In the meane tyme the Church which is dyspersed throughout the whole Worlde is the spirituall house of Iacob seeing it had his originall of Syon A. Hereof therefore wee affyrme that Christe doth raigne ouer the house of IACOB and nothing hindered by the Infidelity of the Iewes For he hath in his charge and tuition the posterity of Abraham and the vaile is taken away which seperated the Gentiles froÌ„ the Iewes insomuch that now all the elect are sayd to bee of the house of Iacob whether they bee Iewes or Gentiles For euer C. The Angell sheweth in what sence euerlasting conâ—inuance was promised to the kingdome of Dauid Onely the Kingdome of Dauid and of Solomon florished with continuance with power and with Ryches Roboam the thirde successor scarse retayned one Trybe and a halfe From thence forwarde greate Destruction came to the same vntill at length it was quite ouerthrowne Now the Angell declareth that when the same is established in the person of Christe it shall not be subiecte to sackinge and destruction any more and to proue this hee vsurpeth the wordes of Daniell that there shall bee no ende of this kingdome as we sayd before Moreouer although the sence of the woordes bee that God will bee the euerlastinge defender and preseruer of his Church and of the Kingdome of Christe in such wise that the same shal neuer decay vppon Earth so longe as the Sunne and Moone shall shine in Heauen yet notwithstanding the true perpetuity doth appertaine to the glory to come The kingdome of Christe is euerlasting Therefore the Faythfull doe so succeede one another in order in this lyfe that at the last they must bee gathered together into Heauen wher they shall raigne for euer in the kingdome of Heauen R. So that this kingdome of the Messias shall haue no such maiesty in this Worlde as it shall haue in the World to come For in this World it standeth by the publique preaching of the Gospell and by Fayth Mat. 16.18 Mat. 28.20 vnto the last day The Gates of Hell saith Chryste shall not preuaile aginst it Againe hee sayth I will bee with you vnto the ende of the worlde In the worlde to come it shall be reuealed with gratiouse Maiesty that they which beleue in Christ shal haue euerlastinge felicity but they which beleeue not shall perishe euerlastingly This is the euerlasting maiesty of the Kingdome of Christe this is his euerlastinge Dominion which is gieuen to him of the Father 34. Then sayde Mary vnto the Angell Howe shall this bee seeinge I knowe not a man Then sayd Mary C. The holy Virgin seemeth no lesse vngodly to restrayne the power of God theÌ„ Zacharias had done before For shee coniectureth that to bee impossible which is not accordinge to the common order of Nature For thus shee reasoneth I know no man how shall I then beleue that the same shal come to passe which thou shewest And wee must not much seeke to purge her from all falte For shee ought by and by to haue passed by Faith to the exceeding power of God which is not tyed to naturall meanes but is aboue the whole Worlde But standeth now in the common maner of generacion Howbeit we must know that shee doth not so doubte or question that shee woulde make the power of God onely shee being stricken and amazed with sodayne admiration is drawen to mooue this question And that Shee obedientely imbraced the promyse wee may hereby gather that when Shee had many Obiections to bee made to the contrarye She stocke and stoode in doubt but of one thinge Shee mighte haue obiected sayinge Where is that Seate of Dauid seeinge the whole Dignity of the Kyngdome and the glory of the kingly stock was quite gone Verely if Shee had waighed and considered the matter by the Iudgement of fleshe Shee would haue counted all that Shee had heard of the Angell for a fable Wherefore there is no doubt but that Shee being throughly perswaded that the Church shoulde bee builded vp agayne easelye beleeued that which by the reason of Fleshe and Bloude was incredible And it is likely that this Prophesie was in diuerse places not forgotten â—say 11.1 There shall come a Rod forth of the Stocke of Ishai and a Graffe shal growe out of his Rootes Therefore Fayth of the Grace of God being conceiued in the mynde of the Virgin broughte to passe that without controuersie Shee admitted the Tydinges broughte vnto her concerninge the settinge vp of the Seate of Dauid But is it not also wrytten in Esay â—say 7. Beholde a Virgin shall conceiue and bringe forth a sonne Yes verely but the knowledge of that mystery was then obscure The Fathers did hope that a King shoulde bee Borne vnto them vnder whom the People of GOD shoulde bee blessed and happy but the maner how this should bee lay hid as it were vnder a Vayle Therefore it is no maruayle if so bee the Holy Virgin mooue a question of that which was vnknowne vnto her But whereas some haue taken occasion vppon this place to say that the Virgin had taken a Vowe vppon her of perpetual Virginity because otherwise this her aunswere had bene super fluouse it is to friuoulouse and vayne Shall we thinke that the Virgin suffred her selfe to bee betroathed to her Husbande to mocke him This in deede had bene such falsehoode as had bene worthy to be reprehended if so be she had despysed the holy bonde of Matrimony to the coÌ„temning scorning also of God Who knoweth not that the Law of Matrimony was apointed of God A Damsell cannot betroathe her selfe to her Husbande at her owne will Wherefore to absurde and ridiculous are those Immagination which are so coniectured of this place All barbarous cruelty that may be hath bene shewed in this pointe in the Papacy yet neuerthelesse they neuer durst be so bolde as to come thus far that they would suffer a maried wyfe to vowe Chastity or continencie at her owne will and pleasure Monchary vvas not among the IEWES Also it is a Childishe phantasie to fayne Monachisme amonge the Iewes Notwithstandinge wee must aunswere that Obiection that the Virgin hath respect vnto the time to come and that therefore shee meaneth that Shee will haue nothinge to doe wyth her Husbande This coniecture is both probable and simple that the greatnesse of the matter or rather the Maiesty of the same
them Camels laden with Golde but it is rather likely that theyr Offering was some small present which they brought with them onely for honors sake And the law dyd not commaunde that they being poore should spende theyr Substance vppon a Sacrifice but making a difference betwene the poore and the rich in offering theyr Sacrifices it eased them of coste Wherefore there shall no inconuenience follow if we say that Ioseph and Mary gaue so much as theyr Ability woulde beare although they had some money left in stoare to beare the Costes and Charges of theyr Iourney and to buy them fode A. Moreouer these Sacrifices signified that true and onely propitiatory Sacrifice which is the Death of our Lord Iesus Chryst Last of all Luke doth not so often times repeate in vaine that Ioseph Mary did that which was prescrybed vnto them in the law of the Lord. For in these Words we are taught to deuise nothing after our own fantasye in the VVorship of the Lorde but to follow obediently that which hee hath prescribed in his holy word 25. And beholde there was a Man at Hierusalem whose name was Symeon And this man was iust godly looking for the consolation of Israell and the holy Ghost was on him And behold there was a man S. Luke commeth nearer to the principall Offices of Chryst whych concerned the illumination of the GeÌ„tiles and the gloryfying of the Israelites This word Behould is a word of attention by which Luke seeketh to make the hearers geue diligeÌ„t heede to heare the wonderfull euente of all things in the person of that olde Man Symeon who alone amonge so great a people as Israell was and in so great Impiety knew Chryst to be the Sauiour and promised Messias C. For this story is set downe that we might know that althoughe thys whole People almoste had profaned them selues with the wicked contempt of God yet notwithstanding there remayned a few which worshipped God of whome Chryst was knowen eueÌ„ froÌ„ his first Infancy These were the Reliques whych Paule sayth were saued according to the free Election of GOD. And in thys small Number the Church of GOD was encluded Rom. 11.5 although the hie priests and Scrybes boasted of the Tytle of the Church The Euangelist maketh meÌ„tion of two only which acknowledged Chryst at Hierusalem when hee was brought into the Temple namely Simeon and Anna And first of all wee must speake of Simeon Concerning his state and condition we read not of it may be that hee was one of the common sort of People and of no fame R. Therefore the Proceedynges of Chryst are agreeing with his Beginnings For as Chryst was born in misery and in pouerty so he is onely acknowledged of poore and abiect men For he is not visited of Kings but of Sheepeheardes he is not worshypped of the Pharisies but of the Magi who although they were men of great calling in theyr owne Countrey yet notwithstandyng they were contempned and despysed among the Iewes To these base beginninges agreeth that also which the Euangelyste now describeth For as yet the Pryests knew not the Chylde offered in the Temple as yet the hyghe Pryestes salute him not as yet the Kynges honour him not but a certayne olde man whose name was Symeon a Citizen of Hierusalem being Famouse neyther for his Ryches Dignitie nor Offyce commeth to salute and embrace the Child who peraduenture seemed in the sight of meÌ„ to be out of hys VVitts But what maner of man so euer hee seemed to be in the Iudgment of men the Scripture highly commendeth him For it saith And this man was iust and Godly C. Luke commendeth him for his Righteousnes and piety to the which he addeth also the gift of Prophesie Piety and righteousnesse are referred vnto the two tables of the Law therefore in these two partes consisteth the integritie of lyfe The same also Luke testefied of Zacharias and Elyzabeth Looking for the consolation C. It was a Testimony of pietie that hee looked for the Consolation of Israell For God is not truly VVorshipped without the trust of saluation which both dependeth vpon the Fayth of his promises and also especially vpoÌ„ that restoring promised by Chryst Now seeing such wayting for Chryst is commended in Symeon for a rare Vertue wee may thereby gather that at that time there were a fewe whych had the hope of Redemption in theyr hearts Euery man had in his mouth the Messias and the happy estate vnder the Raigne of Dauid but no Man in the meane time patiently bare the present myseries vppon hope that the Redemption of the Churche was at hand Luke 23. â—0 Therefore Symeon is praysed as for his greate Vertue that hee looked for the Consolation of Israel For the whych cause also wee reade that Ioseph of Aramathea was commeÌ„ded for that Kingdome of God which the same Ioseph looked for was that consolation of Israell which Simeon waited for as we haue noted vpon Mat. Math. â—â—7 C. And as in this the piety of Symeon appeared that hee comforted himselfe vppon hope of the promysed Saluation Euen so at this Day whosoeuer will shew themselues to bee the Sonnes of GOD must continuallie desire the promised redemption And we must also noate in this worde Consolation that without Chryste there is mere Desolation that is to say Dispayre And the holy Ghost was vpon him C. Luke speaketh not of the Spirite of Adoption which belongeth to all the Chyldren of God thoughe not alike but of a speciall maner of Prophesie which more plainely appereth in the verse following where it is said that he receiued an answer of the holie Ghost and that being led by the same spyrit he came into the Temple Therefore thoughe Symeon excelled not in temporall Dignity and promotion Yet notwithstanding he was adorned with excellent Gyftes as wyth Godlines Innocensie of Lyfe Fayth and Prophesying A. And there is no doubt but that hee greatly desiered to see the Redeemer for it followeth 26 And a Reuelation was geuen hym of the holy ghost not to se death before he had sene the Lords Christ E. The like Reuelation was made to Ioseph as you may Read in the 20. Ma. 1. â—â— verse of the first Chapter of Mathew Also concerning the Magi it is sayde And they were warned of God in a Dreame Not to see Death A. To see Death accordinge to the Hebrevve Phrase signifieth to die R. Behoulde beere what an excellent gifte was geuen vnto Symeon beyonde all the Patriarkes and Prophets For Chryst was promised to the Patriarkes and his comming was reuealed vnto the Prophetes Yet notwithstanding it was promised vnto none of them that they shoulde see Chryst in this VVorld with their corporall Eyes although they greatelie desiered the same But both happened to Symeon Blessed are your Eyes sayth Chryst because they see and your Eares because they heare For verely I say vnto you â—3 17 many Prophetes and righteous men haue
vppon the owners to beate them and by Force of armes to brynge the same with them but onely to aunswere them wyth hys word and by his word to doe that whych they were commaunded For the word that is to say the preching of the Gospell which is the commaundemente of Chryste is that Instrumente by which the Kingdome of God is set vp and preserued This Sword and these weapons are oures Wee spake not now of the Office of the ciuill Magystrate who hath to vse the sworde according to the Lawes and to defende his Subiectes that they may leade a quiet lyfe wyth all Godlinesse and honestie but we speake of the Offyce of the Apostles and ministers of the Church whose Sworde is the worde of God by which Sworde not onely the Externall face of the Church is preserued but also the conscience is in safetie from the inuasion of Sathan that we may be broughte to Euerlastynge Saluation Concerning the exposition of the rest which followeth vnto the 41 verse Reade the 21. Cha. of Mathewe verses 7.9.12.14 41. And when he was come neere he beheld the Citie and wepte on it 42. Saying If thou haddest knowne those thinges which belonge vnto thy peace euen in this thy Daye but now they are hid from thyne Eyes And when he was come nere R. Now the Euangelist sheweth how Christ was affected toward his people the Iewes when he was come into the view of Hierusalem the Metropolitan Citie of Iury And wepte on it C. Seeing Chryst desiered nothing more then to discharge the office whych the Father had committed vnto him and knew that this was the ende of his calling to gather together the lost shepe of Israel he wished that his comming might be wholesome and profitable to all men and sauing health This was the cause why he being touched wyth mercy and compassiō wept for the imminent Destruction of Hierusalem For when he considered that the same was ordayned of God to bee the holy Seate in the which the Couenaunt of euerlasting Saluatiō should abyde the Sanctuarie from whence Saluation should come to the whole world it could not be but that he must needes greatly Lament the Destruction thereof When also hee sawe that people to perish miserably by they re owne Ingratitude and mallice which was adopted to the hope of Eternall Life it is no marueile if hee could not refrayne from teares And whereas some thinke it verye absurde for Chryst to bewayle that Euill which he might haue holpen they may easely be aunswered For as he descended from heauen that taking vpon him our flesh he might be a witnesse minister of Gods sauing health so in like manner hee tooke vppon him the true and naturall Affections of man so farre forth as was necessary for the function which he had taken in hand And we must wisely waigh and cōsider what person he representeth whē he speaketh or seeketh the Saluation of Mankinde Euen as in this place that he might faythfully fulfil the commaundement of his Father it was necessary for him to desire that the fruite of Redemptiō might come to the whole body of Gods Electe people In that therefore that he was geuen vnto this people to bee a minister of Saluation he bewayleth theyr Destruction according to his office Wee confesse he was God but so often as it was meete for him to execute the Office of a teacher his Godheade rested and hyd it selfe as it were least it might hynder the office of a mediator There these teares of Chryst were not fayned he did not as plaiers commonly doe which counterfeite theyr iesture but it was a true affectiō which brast forth those Teares from him And there is no doubte but that hee would wholly frame and bend himself to that people to whom hee was sente And as hee was man so he was moued with compassion as the Apostle Paule teacheth saying Wee haue not such an high prieste as knoweth not howe to haue cōpassion on our infirmities c. He. 4.15 There is nothing more proper to the Nature of man then affections specyally of humanity Therfore as he was God he was immouable from that which hee had decreed in the beginninge and as he was man appoynted to be the sauiour of the people of the Iewes hee sorrowed for that he saw Hierusalem to refuse so greate Grace offered vnto her and because shee knewe not the fruite of his comming Rō 15.8 Paule sayth the Chryst was a minister of the circumcision And the Lord himselfe sayth Ma. 15 24 I am not sent but to the lost sheepe of the house of Israell C. Hee came not therefore to thys ende that the Iewes mighte feele hys wholesome comming So that when he sawe that hee was come in vayne to the Iewes to whom he was specially sente hee abstayneth not from teares when I say he saw the chosen City in that which God would be called vppon to reiecte the author him selfe of Saluation Moreouer by thys his weepyng he did declare that he did not onely Brotherly Loue those for whose sake he was sente but also that the Spyrite of Fatherlye Loue was powred by God into mans nature If thou haddest knowne This is an abrupte kynde of speach C. For we knowe that they in whō there are vehement affections can not vtter theyr meaninge so fully as they woulde Moreouer it may be that two affections meete heere together for Chryst doth not onely take Compassiō vpon the Destruction of the City but doth also cast the vnthankefull people in the teeth with haynous wickednesse for that they reiecting the Saluation offered vnto them willingly broughte vppon themselues the horrible iudgement of God B. For it is likelie that this Cogitation disquieted the Lords minde Beholde I come vnto thee O Daughter Sion and Hierusalem thy Kinge and thy Sauiour euen as thy Prophetes haue promised thee But poore and humble Therefore thou cōtemnest mee at whose handes alone thou mightest receyue righteousnesse Life O that thou haddest knowne the thinges which belonge vnto thy peace and haddest not bene so blynde in thine owne euill And that in this thy Daye when so many so wonderful thinges doe cal thee to know these things For now whilest thou hast mee preachyng the Kingedome of Heauen vnto thee that day of saluatiō visitatiō is risē vpō thee which thou oughtest to know by my life by my Doctrine by so many myracles lately shewed But O thryse yea foure times vnhappy nowe these thinges are hidden from thyne eyes therefore thou arte outragious mad agaynst mee and seekest my Bloude whom thou oughtest with moste Ardent affection to receiue for thy Sauiour and King as doth this multitude Hereuppon it shal come to passe that thou being besieged of thyne enemies shall at the length be layed euen wyth the ground thy Children being slaine and thy houses and costly buildyng beinge beaten downe insomuch that in thee one stone shall not be lefte vppon