because he was wōderfully cōceiued by the power of the holy ghost but they reasō amis for although he wer manifested the son of God in the flesh yet it doth not follow but that he is the worde begottē of the father before al worlds But rather the very same which was the son of God in his eternal diuinity appeared also the son of God in humain flesh A. Therefore he saith that chryst shal be called the son of God that is to say he must be acknowledged to bee such a one of men as he was alwais with the father C. Moreouer this place doth not onely cōmend the vnity of the person in Christ but also sheweth that christ in that he toke vpon him our humane nature is the son of god Therfore the name of the son of god as it was proper frō the beginning to the deuine essēce euen so now also it belōgeth ioyntely to both natures because the secret heauēly reason of generation exempteth him from the common order of men In other places oftentimes to proue himselfe to be very man he calleth himselfe the son of man but the verity of his humane nature doth not let but that the deuine genetion may challēge honor vnto him aboue all other Men and that because wythout the Ordinary manner of nature hee was Conceyued by the Holy Ghost Heereuppon Wee haue iuste cause to Fortefye our Faith that we may more bouldly call vppon God the Father who because hee mighte make vs to haue fellowship with him would haue hys onely Son to bee our brother Wee muste also note that Christ in that he was conceiued by spirituall power is called the holy Seede For as it was meete that he should be very man to make satisfaction for our sins and to cōquer death Sathā in our flesh to be a true mediator so it was necessary that he should be free from all pollution and vncleanenes that he mighte purge vs. Therefore although Christ was borne of the Seede of Abraham yet notwithstanding hee toke no vncleanes from his vitious nature because the spirit of God kept him pure euen frō his original and not onely that he might be holy himselfe but rather that hee myghte Sanctifie those that are his A. According to this sayinge of the Apostell ◠Cor. 1.30 who was made vnto vs of God wisedome righteousnes sanctification and redemption C. Therefore the very manner of his conception teacheth that hee was seperated from sinners to be our mediator Concerning the which matter read the 7. cap. of the Epistle to the Hebrewes beginning at the 26. verse 36. And behould thy Cousin Elyzabeth she hath also conceiued a Sonne in her olde age and this is her sixt which was called barren And behold thy Cosin Elizabeth C. The Angel by a domesticall Familliar example confirmeth Maries Faith and putteth her in hope of the miracle R. As if hee shoulde say Elizabeth hath hitherto suffered the reproche Ignominy of barrenesse amonge all men And nowe this is the sixt Moneth since her conception of a sonne in her old age Therfore if it were possible for God to make an olde Woman far stricken in age to be with chylde how much more possible is it for hym to make a Virgin to conceiue a chyld without mans seede Wherfore there is no cause O Mary why thou shouldest leaue so much to the vsuall meanes of Nature seeing thou mayst behold so manifest a proofe of Gods deuine power in thy kinswoman But here a Question may bee demaunded how it came to passe that Elizabeth which was one of the daughters of Aron and Mary Obiection Nūb. 36. ◠whych was of the linage of Dauid were Cousins And this also seemeth to bee Repugnant with the Law which forbad wowen to marry out of their Tribe As touching the Law Ansvver if wee haue respect vnto the same it onely forbad those mariages which might mingle one inheritance with another But there was no such daunger if so bee a woman of the Tribe of Iuda maryed with a Priest to whome the Inheritance could not come Also the like was if so be a woman of the Trybe of Leuy were placed out of her kyndred And it may be that the mother of the holy Virgin came of the tribe of Aaron and so the kindred or consanguinitie mighte bee betweene Mary and Elyzabeth And this is the sixt moneth C. This is spoken to proue the certainty of the thinge Because seeinge the woman doth feele the Child quick at the fifth Moneth the sixte moneth taketh away all doubte Mary ought to haue bene so contēted with the simple word of God that shee shoulde not haue needed to haue had her faithe confirmed by an other meanes but least she shoulde doubte any more the Lord vouchsafeth to confirme his promise by this meane The like yea and greater forbearance the Lord of his mercy sheweth daily towards euery one of vs whē our faith is weake Therefore leaste his truthe might be doubted of vs hee vseth dyuers testimonies to approue the same vnto vs. Mary excelled diuers wayes yet notwithstanding it is not superfluous that the Aungell bringeth an example to confirme and strengthen her For with God shall no word be impossible Our English translation is For with God shall nothing be impossible C. If we vnderstande this worde worde in his proper and Naturall sence then the meaning shall be God will bringe to passe whatsoeuer hee hath promised because nothing can withstand his power And the Argument shal be of this forme God hathe promised this Therefore he will performe it because no impossibility ought to bee obiected agaynst his word But because this word word according to the phrase of the Hebrevve Tongue is taken oftentimes for thys woord Thinge our English trāslation may serue very well as is before set downe Howbeit we must alwais haue this in mind as a sure ground that they are wide which do imagin any thinge of the power of God wythout his word Because wee muste so thinke of his incomprehensiblenesse that the same may geue vs occasiō of hope and trust But now we shall not only rashly and vnprofitably but also daūgerously dispute what is possible vnto God except we also consider of his will And the Aungell doth that thing here which God himselfe is wonte to doe in diuers places of the scripture Namely when by a general doctryne he confirmeth a particuler Promyse And this is the right and true vse of general doctrine to apply diuers promises to the present cause so often as we are careful and vexed For so long as they are indefinite and not applyed they are colde A. Therefore the Angell vseth an Vniuersall conclusion namely that the power of God is infinite the which if wee keepe in minde we shall not any more accordynge to our manner distruste C. Wherefore it is no meruaile that the Aungell preacheth the power of God vnto Mary whose distrust doth very much
in the preaching of Iohn the Baptist For then at the last the law the prophets had an ende as it is written Luke 16. The Law the Prophets raigned vntil Iohn since that time the Kingdome of GOD is preached and euery man stryueth to goe in And to this aptly agreeth the Testimony of the Prophet Mallachy which hee alleadgeth To the ende the Lorde might the more inflame mens myndes to desire the promysed saluation he purposed and determyned to depryue the people for a time of new prophesies And wee know that Mallachy was the last of the lawful and vndoubted Prophets But least the hungery Iewes should pearish in the meane time hee exhorteth them to keepe thēselues vnder the Lawe of Moyses vntill the promised redemption appeare For he only maketh mention of the Lawe because the doctrine of the Prophets did nothing differ from the same but was only an appendix and more perfect exposition that the whole order of gouerninge the Church myght hange of the Lawe Neyther is it a newe or vnwōted thing in the Scripture to haue the prophesies cōprehended vnder the name of the Lawe because all were sent vnto it as to theyr wellspryng and scope But the Gospel was not as it were an inferiour augmentation of the Lawe but a newe forme of teachinge whych should abrogate that former maner of instruction And Mallachy making the state of the Church of two sortes appoynted the first vnder the Lawe and begynneth the other at the preachinge of Iohn For there is no doubt but that hee meaneth Iohn the Baptist whē he sayth Behould I send my messenger because as we sayd euen now there is here put a manifest difference betwene the law and the new order and state of the Church which should succeede In the same sence he alleaged a litle before the same place that the euangelist Marke hath for the places are like in al pointes saying Beholde I send vnto you Elias the Prophet before that great day of the Lord come In lyke maner hee sayth Mala. 3. Behold I will send my messenger whych shall prepare the way before mee and the Lorde whom yee would haue shall soone come to hys Temple Because in both places a better condition of the Church is promysed than was vnder the lawe the beginning of the Gospell without all doubt is noted But truely before the Lorde shoulde come forth a preparer or forerunner is sayd to come which shoulde proclayme hym to be at hand Whereby wee gather that the abrogation of the lawe and the beginning of the Gospell is properly placed in the preaching of Iohn Moreouer seeing Iohn doth commend and set forth Christe in the fleshe both his natiuity and also the whole history of offeringe saluation is contayned vnder the Gospel But Marke intreateth here how the Gospell began to be preached and published openly Wherefore hee doth not without good cause begin at Iohn who was the first minister thereof And here by the heauenly Father went about to keepe the lyfe of his sonne buried as it were in silence vntill the tyme of full perfect reuelation came For it was not done without the certaine prouidence of God that the Euāgelists should pretermit all that time in which Christe led a priuate lyfe with his parents at home and shoulde omit all the tyme of his infancy vntill hee was thirty yeares of age at what time he comminge forth was openly declared to the whole world to be the redeemer Only the Euangelist Luke doth briefly shew a proofe of his calling to come about the twelueth yeare of his age Luke 2. This thing truly did greatly pertaine to the matter first of all to know that Christe was a true man and then that he was the sonne of Abraham and Dauid This thinge the Lorde woulde haue to be declared vnto vs by witnes The other thyngs which Mathew and Luke doe shewe of the Sheepeherdes of the wyse men and of Symeon they pertayne to prooue his dyuinity But whereas Luke doth speake specially of Iohn of his Father Zacharias it was a certayne entraunce and preface of the Gospell The beginning of the Gospell If we place these wordes after this maner it wil be a more perfect sentence The Gospell of Iesu Christe the sonne of God began after the same maner as it is written in the Prophets Or els The Gospel of Iesu Christ the sonne God had such a beginning as the Prophets declared before that it should haue namely Esay and Mallachy That is to say that Iohn shoulde bee the forerunner and should be the first that should begin to preach the Gospell and not Christe although he were the head of the Gospel For the same Iohn began to preach the the Gospell and to declare him to bee at hand which was promised And thus it pleased God that Iohn should be the forerunner with a certayne seuere and austere kinde of lyfe because he was so nigh to the seuere strayte lawe But Christ being meeke and gentle was familliarly conuersaunt among men because he was the pledge of Gods grace and mercy In this hee tooke from the Iewes all excuse leaste they should accuse the Gospell eyther to seeme to gētle or to seuere Iohn therefore was the first that began to preache the Gospel as the Prophets foreshewed Of Iesu Chryste the sonne of God The Euangelist Marke saith here that Christ is the sonne of God but Mathew sayth onely that hee was the sonne of Abraham and Dauid But the meaning of Marke is that wee should not hope for redemption but onely of the Sonne of God As it is vvrighten in the Prophets E Two olde Greeke bookes haue In Esay the Prophet but it is more truely red In the Prophets Whereuppon also hee Ioyneth two Testimonies to declare that it was Iohn of whom both the Prophets spake Behold I send my messenger C. The chaunging of the person in these words hath no absurdity So God hymselfe speaketh by the Prophet Mala 3. saying I send my Angell which shall prepare the way before me And Marke bringeth in the Father speaking to the sonne But we do see that Marke went about nothing els than more playnely to expresse the mynde of the Prophet Before thy face E. This was spoken to the ende men might knowe that Chryste which was preached was at hand already come As concerninge the exposition of the rest of the seconde verse reade the eleuenth chapter of S. Mathew 3. The voyce of a Cryer in the Wildernesse prepare yee the way of the Lord and make his pathes strayte A. That is to say I am a crying voice I teach no other thing then that which the Lord hath appoynted mee I teach not my owne but the words of the Lord. For I am a voyce So the Lord spake vnto Moses saying Speake vnto Aaron Exod 4. put these words in his mouth and I will be thy mouth and with hys mouth Beholde
was not to make equall with Christe But Iohn the Baptist in his degree was great but the greatnes of Christ is straight way expressed when it is sayd And the Sonne of the hyghest By the which wordes the Angell extolleth the sonne of Mary aboue all Creatures For he hath his singuler and proper to hym selfe alone Heb. 15 that hee shoulde bee called the Sonne of GOD euen as the Apostell affyrmeth Wee graunt that the Aungells of Heauen and Kings of the earth haue sometyme these Tytells geeuen vnto them in the Scripture but these are called the Sonnes of GOD in common for their excellency And there is no doubte but that God doth exempt his Sonne from all others when hee peculiarly speaketh thus vnto him Thou arte my Sonne Therefore Christe is Ioyned here neither Psalm 27 with Angells nor with men that he might be in the number of the sonnes of God but that which is geuen vnto him is such that none may presume to take the same vnto him The Sonnes of God are Kinges not by the right of Nature but because it hath pleased God to aduaunce them to such honor This title belongeth not to the Angells but only because vnder the most chiefe they excell amonge other Creatures VVee are the sonnes of God by adoption We also are the sonnes of God but by Adoption which wee obtaine by faith and not by nature but Christe is the onely begotten sonne of God A. Also this woorde Highest is the name of God very ofteÌ„times vsed without the Substantiue God as heere Thou only art the moste highe aboue all the Earth Psal 83.29 Also It is a good thing to praise the Lorde Psal 92.1 and to singe vnto thy name O thou most high Also I wyll bee lyke vnto the most hygh Esay 14.14 C. And whereas the Angell vseth the worde of the future tence sayinge hee shal be called the wicked Dogge Seruetus thereby goeth aboute to proue the Christe is not the euerlasting sonne of God but that he began so to be accouÌ„ted when he tooke vpon him our flesh but this is horrible blasphemous Seruetus Heresie He reasoneth thus Christe was not the sonne of God before he taking vpon him our flesh appeared in the world because it was said vnto the Angell He shal be called the Son of the highest But we answere that the Wordes of the Angell haue no other signification but that the Sonne of God should be manifestly declared to be such a one in the fleshe as hee was with the Father from euerlastinge that is to say eternall For to bee called is referred to euident knowledge And there is great difference betwene these two Whether hee began to be the sonne of God which was not before or whether he was reuealed among men that they might knowe him to be the same which was promysed longe before Verely seeinge God the Father was called vpon of his people in all ages and acknowledged to bee a Father it must needes thereof follow that he had a Sonne in Heauen of whom and by whom thys Fatherhoode came vnto men Therefore men shall arrogate to much vnto them selues if they presume to boaste them selues to bee the sonnes of God without it be in respect that they are Members of his onely sonne Wherefore it is certayne that the holy Fathers were bolde to geue vnto them selues that honorable name onely vpon trust of the Sonne which was there Mediator Moreouer what this more perfect knowledge Rom. 8. Galat. 4 of that which we now speake can doe the Apostell Paule teacheth in another place namely that now wee may both cry and call God our Father And the Lord God shall geeue vnto him the seate C. Hee promiseth that it shall come to passe that shee shall be with childe with him which was promised to Dauid the King to the ende the Virgin might the better knowe that hee should be the same Redeemer which longe before was promised vnto the Fathers And so often as the Prophets speake of the building vp of the churchs they referre the whole hope of the faythfull to the Kingdome of Dauid in somuch that it was holden as a sure grouÌ„d-amonge the Iewes that the saueinge health of the Church consisted in the happy and prosperouse Estate of that Kingdome and that nothinge coulde better agree with the Office of the Messias than to builde vp a new the kingdome of Dauid Wherefore also the name of Dauid is sometime geuen to Ier. 30 â— the Messias â—ze 34.24 Oze 3.5 As this They shall serue their Lorde and Dauid their King Also Dauid my seruant shall raigne a Prince ouer them And those places where hee is called the Sonne of Dauid are well ynough knowen To bee shorte the Angell sheweth that the Prophesie of Amos shall bee fulfilled in the person of Christe Amos. 9.11 concerning the raysinge vp of the Tabernacle or throane of Dauid which was broken downe and ouerthrowen R. To the which agree the wordes of the other Prophet Esay 9.7 sayinge Hee shall sit vpon the seate of Dauid and vpon his kingdome that he may confirme and establish the same in Iudgement and in righteousnes from henceforth for euermore The Seate of Dauid is the Kingdome of Dauid not which Dauid possessed but which GOD promysed to Christe the Sonne of Dauid Also how Christe is sayd to bee the sonne of Dauid reade the 22. Chapter of Mathew beginning at the 43. verse 33. And hee shall raygne ouer the House of Iacob for euer and of hys Kingdome there shal be no ende And hee shall raygne ouer the Dan. 7.13 A. This also was promised by the prophets Beholde one came as the sonne of man with the Cloudes of Heauen c. His dominion is an euerlastinge dominion which shall neuer be taken away Mich. 4.7 and his Kingdome shall neuer be destroyed Also He shall raygne ouer them in Mounte Syon from that time forth for euermore Ouer the house of Iacob C. Seeing saluation was specially promysed to the Iewes euen as the couenaunte was made with their Father Abrabam Rom. 15 8 and Christe as winesseth the Apostell Paule was a Minister of the Circomcision the Aungell doth not without cause appoynte his Kingdom in that nation euen as it was his proper seate But this is not disagreeinge with other Prophesies which extende the Kingdome of Christe to the vtmost partes of the Earth For God hath ingraffed the Gentiles by a newe and wonderfull Adoption into the stocke of Iacob who were before straungers notwythstandinge so that the Iewes might keepe the more principall place as the first begotten Euen as it is sayd The Lorde shall sende the Rod of thy Power out of Syon Psal 110 2â— Therefore the Seate of Chryste was placed amonge the People of Israell from wheÌ„ce he subdued the whole world vnto him For so many as hee gathered together by fayth vnto the Chyldren of
some great notable thing in time to come in the Infant For the Lords will was to make him exellent famous by rare miracles euen from his mothers wombe leaste afterwarde hee shoulde come forth as one obscure of the common sorte of men to execute the Office of a Prophet R. First of all shee now declareth the most euident Maiesty of the truthe of Gods Promises For the Angell had promised to ZACHARIAS Thy Wyfe Elizabeth shall bringe forth a sonne and thou shalte call his Name Iohn verse 13. And she brought forth a sonne By which example let vs coÌ„firme our faith and if we haue any worde of Gods promise let vs not thinke that any thinge can be of such force that it can oppresse and extinguishe the truth of the same 58. And her neyghbours and her Cosines heard how the Lord had shewed greate mercy vpon her and they reioysed with her And the neyghbour heard C. They knewe this before but although wee knowe the worke of God yet notwythstanding in the perfection of the same wee are touched with more Affection Therefore there was then greater reioysinge and as it were the fulnesse of Ioy. How the Lorde had shewed great mercy C. It may be doubted whether these men Iudged the greate mercy of GOD by the onely blessinge of geuinge a Sonne or by that which they hearde firste howe that an Aungel appeared to Zacharias which promised to him a Sonne This in deede was no small Benefite of God that a Barrayne Woman well strycken in yeares brought forth a sonne contrary to the order of Nature Therefore it may bee that for this cause only they extolled the greatnesse of Gods goodnesse And they reioysed with her E. This thinge by reporte was caried to those that dwelte rounde aboute who as they were before sorye for ELIZABETHES Barraynesse so they reioysed that nowe by the great Mercy of GOD the Barrayne had conceyued and brought forth a man Chylde Rom. 12.15 B. Thus Loue is woont to reioyce wyth those that reioyce as teacheth the Apostell Paule 59. And it came to passe that on the eyghte day they came to circumcise the childe called his name Zacharias after the name of his Father And it came to passe that on the 8. day R. It is written in the Booke of Moses This is my Couenant which yee shall keepe betwene mee you and thy Seede after thee Let euery man Chylde amonge you be circumcised That is Gen. 17.5 yee shall circumcyse the foreskin of your flesh and it shal be a signe of the Couenaunt betwene mee and you And euery man childe of eyght dayes olde amonge you shal be Circumcysed Also it is sayd Verse 4 But the vncircumcised man childe in whose fleshe the foreskin is not circumcised eueÌ„ that person shal be cut of from his people bycause he hath broken my couenaÌ„t And in an other place Leuit. 12 3. And the eight day the foreskin of the Childes flesh shal be circumcised Seeinge the Lord chose Abraham that hee mighte not onely in his Posterity set vp his Kingdome and worship in the Land of Chanaan but also that hee might cause Christe to come of his Seede in whom all Nations might obtayne the blessinge hee commaunded this circumcision by which as by a publique seale hee might testefie and declare the Couenaunte made with Abraham with his Seede and might confirme the saith of euery one which was circuÌ„cised according to the deuine institucion as that the Couenant of God doth also apertaine vnto them and bringeth saluation vnto them And when Iohn was borne the law of Moses stoode in effect and there was neuer any time more neere in that which Christ should bee borne which was promised to the seede of Abraham neyther was there any other which shoulde geeue more euident testimonies concerninge Christe concerning his assention into Heauen and concerning the sending of the holy Ghoste after he was glorified than IOHN Therefore none ought more Iustly and necessarily to be Circumcised than Iohn C. So that the neyghbours and Kinsfolkes of Elizabeth came together the eighte day for duety and humanities sake accordinge to custome But God vseth this occasion that hee might make them Witnesses and beholders of his power and glory And there is no doubt but that the greater part came together to here talke concerning this straunge wonderfull byrth They did accounte it a myracle to see an olde and Barrayne woman so sodenly to be with Childe now when the Childe was borne this admiration was renewed increased C. Furthermore hereby we gather that although they did circumcise their Infants at home yet that they were not wonte to doe the same without a company and assembly of men and that for good consideration â—acrameÌ„ts â—ught not â—cretly to â—ee miniâ—ered â—ough in â—e house â—mtime For seeing it was a coÌ„mon Sacrament of the Church it ought not bee ministred secretly R Yea at this day the Iewes come together into the synagoge when they circumcise their Infants Bu. And beholde here how the Parents without contradiction obay the Lords ordinance although they knewe that the Chylde was beloued acceptable with the Lord and replenished wyth the holy Ghoste Therefore wee ought not to neglect the Sacraments although we know that we wante not those things which are signified by Sacraments And they called him after the name of his Father Zacharias C. Wee knowe that in beginning names were geuen vnto men either as occasion serued or els by Propheticall motion to note the secrete worke of God but afterwardes in longe processe of time when there was greater Plentye of names so that well new names coulde not dayly bee deuised they holdinge themselues contented with their olde approued names called their posteritity by the Names of their Auncetors Thus the Father gaue name vnto the Sonne or ells tooke the same from others and this Custome was almoste taken for a Lawe So before Iohns father there were many whose names were Zacharias And it may be that this Zacharias came of the Sonne of Barrachias Therefore because such a Custome had continued among them these men seeke to retayne the same in naminge the Infant Names the custoÌ„e thereof But as there is no Religion in Names so no man of sounde Iudgement will deny but that the faithfull haue herein their Godly choyse that they may gieue to their Children such names as may serue them in stede of Doctrine and of Admonition also that they may rather take them of the holy Fathers that they may prouoke their children to be followers of them then of Prophane men 60. And his mother aunswered and sayd Not so but hee shall be called Iohn Not so C. It is vncertayne whether Elyzabeth spake this as taught from HeaueÌ„ or no. Howbeit it is likely that when Zacharias sawe that hee was punished for his slownes in beleuinge tolde his Wyfe by wrytinge that which the Aungell
olde time commaunded the Booke of the Law to be sprynkeled with the Bloud of the Sacrifice 73 According to the othe vvhych hee sware vnto our Father Abraham that hee would gieue vs. According to the othe C. Hee maketh mention of the oth to the ende hee mighte the better expresse how firme stable hys truth is For so GOD beareth with vs that hee vouchsafeth by his name to beare vp our infirmity VVherefore if bare promyses are not sufficient for vs let vs call to mynd this confyrmation the which if it put vs not oute of all doubte wee are to vnthankefull vnto GOD and iniurious vnto his holy name A. This is euen that same which the Apostle wryteth saying Heb. 17. â— wherin God vvilling very abundauntly to shewe vnto the Heyres of promise the Stablenes of hys Counsayle confirmed it by an oath Which he sware vnto our Father Abraham R. Hereby wee see how true and iuste God is in keeping his promises For he doth not onely obserue those promises which hee made by the Prophets but hee also obserueth those CouenauÌ„ts which he made the Patriarkes specially with AbrahaÌ„ Dauid the whych also hee hath confyrmed with an oathe For this is the Testament or Couenaunte which God made with Abraham and hys Seede I wil blesse them that blesse thee and I wil curse them that cursse thee And agayne Gen. 12. â— Gen. 22.7 Thy Seede shall possesse the Gate of his Enemies and in thy Seede shal all the NatioÌ„s of the Earth he blessed And this Couenaunte he confirmed with an othe saying By my selfe I haue sworne I will blesse thee and Multiply thy seede And concerning Dauid it is written I haue made a CouenauÌ„t with my chosen I haue sworn to Dauid my Seruaunte Thy Seede wyll I stablish for euer and set vp thy Throane from one Generation to an other Agayne Psal 89.4 I haue founde Dauyd my Seruaunt vers 21. â—â— 29. with my holy oyle haue I annoynted him I wyll destroye hys Foes before his Face and plague them that hate him My mercy will I keepe for hym for euermore and my couenaunte shall stande fast with him His seede also will I make to endure for euer and his Throane as the Dayes of Heauen These promyses made to Abraham and Dauid concerning Victorye ouer theyr Enemies concernyng Security and Tranquillitie of Lyfe and the perpetuitie of a most happy kingdom seme no tende vnto Externall Blessings only as though they were to bee fulfilled onely in thys VVorlde But by thys verse of Zacharias which is as it wer a paraphrasis of the promises of god which were made vnto Abraham and Dauid we may plainely vnderstand that those promises dyd specially tende vnto spyrituall blessinges For hee expoundeth it that these thynges are to bee vnderstode of those Ennemyes which were ouercome by Chryst Iesus and of that Tranquillity and felicity of Lyfe which is purchased for vs by Chryste For Chryste dyd not conquere eyther the Aegyptians or the Babylonians â—ph 6.12 or the Romaynes by the Externall preparation of warre but hee ouercame those Enemies and deliuered his People from all those thinges of the which Paule speaketh Amongest whome Sathan is the chyefe secondly Sinne into the which SathaÌ„ by suggestion cast Adam Laste of all Deathe and hell Furthermore Chryst restored hys People not to that Security by which they mighte worship accordyng to the Leuitticall Lawe in Hyerusalem the which worship was onely ciuile and a Schoolemayster vnto Chryst but hee forgaue them theyr Sinnes for the which remission the conscience is made so quiet throughe Fayth that now it neyther feareth Sathan nor Synne nor Death nor hel 74. That without feare we being delyuered from the hands of our Enemies myght serue him That without feare BV. This includeth in it selfe that wee are assured of the Blessynges of this Lyfe and also of the VVorlde to come For a Chrystian man is secure and certaine of forgieuenes of hys Sins although as yet he feele them For he is out of al doubt that Deathe hath no Power in hym that Sathan doth not ouercome in him and that the VVorlde can not preuaile in him Notwythstanding vnderstande not thys to bee so spoken as though a Chrystian should haue no feeling at all of Sinne but rather that he is greatly disquyeted and as it were Tormented when Synnes do grieue and that the Image of Deathe dothe terrifye hym in so much that hee being pressed wyth the reproache and shame of the VVorlde standeth naked hath none in the whole Earth of whome he may seeke helpe but God alone Sathan and Sinne are felte but they brynge nothing to passe they ouer come not For the hearte is safe quyet in God Of thys feare the Apostle Paule wryteth thus Yee haue not receyued the Spyrite of Bondage to feare any more Rom. 8 1â— but ye haue receyued the Spyrit of Adoption whereby we cry Abba Father The same Spyrite beareth witnesse to our Spyrites that wee are the Sons of GOD Also 1. Ioh. 4.18 Feare is not in Loue but perfecte Loue casteth out Feare because feare hath painefulnes for he which feareth is not perfect in loue C. Therefore the meanynge of Zacharyas is Feare is coÌ„trary to Faith that GOD can not bee VVorshyped but wyth Peaceable and quyet Myndes For they which are oute of Quyet whych reason and contende wyth them selues whether they haue hym Fauourable vnto them yea or no whether hee accepteth theyr Obedyence or reiecteth the same To bee shorte whych are tossed carryed betweene Hope and Feare do take greate paynes in VVorshypping GOD but yet they doe neuer Syncereâ—y and wyth they re whoale Hearte submyt them selues vnto him For feare and trembling maketh them to abhorre him in such wyse that if it were possible they would haue his deuine Maiesty cleane taken away Psa 130.4 VVe know that no Sacrifice is acceptable vnto God but that which commeth froÌ„ a good will willing mynd Wherefore that men may truly worship God it is necessary that theyr consciences be freed from feare Euen as Dauid also speaketh Mercy is with thee that thou mayest be feared RoÌ„ 14.23 For God wheÌ„ he hath geuen peace vnto men louingly calleth them vnto him and maketh them to come willingly and wyth an earnest desire to worship him HereuppoÌ„ the Apostle Paule sayth that whatsoeuer is not of fayth is sinne But seeing God reconcyleth men vnto hym in Chryst seeing by his Defence he preserueth them that they might be wythout all feare seeing he hath put theyr Saluation into his hand and Custody Zacharias doth iustly say that wee are delyuered froÌ„ fear by his grace Therefore the Prophetes doe make this proper vnto his Kingdome that men might voyd of feare imbrace peace and inioy peaceable blysse That vve being deliuered from the hands of our Enemies A. To these wordes appertayned the promises noated in the verse going before Myght serue
whē men did not helpe the poore Beggar Dogges did licke his sores and did the duty of humanity C. And there is no doubt but that those Dogges were directed by the secrete Prouydence of GOD who by theyr Ensample condempned thys VVicked Rych man For what can bee more Monsterous then that a man should bee holpen of Dogges whych was neglected of his Neighbor Yea and not to geue somuch as the crūms of breade to one that was pyning hungary to helpe whome the Dogs lycke him wyth theyr Tongues Therefore so often as brute Beastes doe that whych wee oughte to doe let vs know that they are appoynted of GOD to bee witnesses and Iudges against vs the more to bewray our fault A. Let vs learne then to doe good that we may feele the goodnes and clemency of God 22. AND it came to passe that the beggar dyed and was caried by the Aungels into Abrahams Bosome The rich man also died and was buried Both theyr Deathes are declared the which altered the state and conditiō of them both C. Death is common to them both but for a dead man to be carried by the Angels into Abrahams Bosome is a felicity more to be desiered thē al kingdomes Poore Lazarus had no body to care for him and now he hath the Angels his ministers But to be geuē to euerlasting tormēt is a horrible thinge to be redemed with a hundred liues if it might be And we haue here set before vs an euident lesson in the person of Lazarus teaching vs not to thynke them accurssed before GOD whych liue a wearisome and painefull Lyfe languishing with continual sorrowes For in him the Grace of GOD was so hidden and oppressed with the deformity of the Crosse that flesh Bloud could see nothing but maledictiō But we see what a precious soule lay hid in a foule and corrupted body which was carried by the Aungels into a blessed Life Wherefore it dyd nothing at all hurte him that he was in Contempte and vtterly destitute of Mans helpe who being ready to departe thys mortall Lyfe had the Heauenly Spyrites ready to attende vppon him Moreouer we may behoulde in the Rich man as in a cleare Glasse how lyttle wee ought to regarde Temporall Felicity which bryngeth eternall destruction Into Abrahams Bosome B. Thys poore Lazarus was carried into the Bosome of Rich Abraham Abraham therefore is preferred before Lazarus least any man should condempne Riches C. What sundry Expositions many Interpreters of the Scripture haue made concerning Abrahams bosome it shall not be needeful to shew It may suffice onely to know what is the true meaning thereof according to the Scriptures For as Abraham was therfore called the Father of the Faithful because in him the Couenaunt of Euerlasting Lyfe was layed whych beyng Faythfully kepte fyrst for his Sonnes and afterwardes deliuered to all Natiōs and all they are called his sons whych are Partakers of the same Promyse Euen so after Death they are sayd to bee gathered into hys Bosome because they receyue the same Fruite of Fayth wyth him It is a Metaphor taken from the Father into whose lap or Bosome the Chyldren do come whē they resorte home in the euening from theyr Labour Seeing therefore the Children of GOD being dispersed are Pilgrims in thys VVorld euē as in this present Race they follow the Fayth of theyr Father Abraham Euen so when they are deade they goe to blessed reste in the which he carryeth for them Therefore as Abraham is called the Father of the Faythfull Rom. 4.11 so wee must be gathered into his bosom So longe as we are in the worlde wee liue in his house and after Death we are sayd to be receiued of hym and to bee gathered into his Bosome If any man demaunde whether the Godly at thys Day bee in the like condition after Death Question or whether Christ by rysing agayne hath opened hys bosome in the which as well Abraham himselfe as all the Godly also do rest Wee answer bryefly that as the Grace of GOD hath more euydently shyned vnto vs by the Gospell Ansvvere and as CHRISTE the Sonne of Righteousnes by his comming hath brought Saluation vnto vs which was in olde time set before the Fathers to behoulde in Darke Cloudes Euen so there is no doubte but that the deade are come more neare vnto the fruition of Heauenly Lyfe And by the way let vs noate that the Glorye of Immortallitye is put of vntyll the laste Day of Redemption As touchyng the Name that quiet Hauen of euerlastyng Peace to the which all the Faythfull do Sayle out af this present Life may bee called as well the Bosome of Abraham as of Chryst But because we are proceeded further then did the Fathers vnder the Law this distinctly shal be more aptly noated if we say that the members of Chryst are gathered vnto theyr Head so the Metaphor concerning Abrahās bosome shall cease euen as the bryghtnesse of the Sonne when hee ryseth darkeneth all the Starres Notwithstading by this maner of speach which Christe vsed we may gather the the Fathers while they liued vnder the Law imbraced by the faith Inheritance of heauenly life into the which they were receyued when they were deade The Ryche man also dyed A. Ryches coulde not deliuer this man from death Heb. 9.27 for it is decreed that all men shal on e dye Rychmen therefore perswade them selues in vaine that they shall haue perpetuall felicity in this present Worlde And was buryed C. Christe here expresly speaking of the Buriall of the riche man maketh no mencion what was done to the body of Lazarus not that his body lay vppon the face of the earth for wilde beastes vnburied but bycause hee was contemptuously cast into a pit without honour contrariwise the riche man was sumptuously buried accordinge to his riches some parte of his Pompe and pride following him to the Graue But how ridiculouse and foolish this ambition is their soules which are in hell doe testefy Wherefore wee haue heere a consolation if so bee our deade Carcasses are not honourably buryed or be cast forth for wilde Beastes For this did nothing at all hurte the poore man no more than the expence coste did profite the ryche man in his Funerall Otherwise we know that decent buriall is lawdable and the duety of humanity 23. And being in hell in torments he lift vp his eyes and saw Abraham a farre of and Lazarus in his Boosome C. Although Christe sheweth a Hystory yet notwithstanding hee describeth spirituall things vnder figures which he knew were meete for our vnderstanding For mens Soules haue not fingers and Eyes neyther are they thirsty neither haue they mutuall talke one with another as is here described betwene Abraham and the glutton but the Lord maketh here a discription of the State of the Life to come so farre forth as our vnderstanding is able to comprehend And the summe is this that the soules of the
Gospell of the kingdome of God After that Iohn vvas taken BV. Now the Lord himselfe commeth forth to whom Iohn had opened and prepared the way that preachinge the Kingdome of God hee might nowe begin to raygne in the elect But before all thinges the tyme and the place is here noted The time as After that Iohn was taken Luke 4. The place that is to say Galile This is to be noted that the Lorde gaue place to the fury and extreme rage of Herode departing out of the way for a time and that he was led of the spirit as Luke expresseth By the which we are taught that if we do truely coÌ„mit our selues vnto the Lord his spirit shall safely direct vs in all things whether we flee or abyde incounter with our enemies For so the spirit led Christ our Lord and so also it led the Apostles from the fury rage of their persecuters that they myghte preache farther and sometimes made theÌ„ stand to it stoutly voyde of al feare in somuch that they were conquerers of their enemies either by lyfe or death That flight by the which the glory of Christ is deminished is vnworthy of a Christian and neuer vsed of the saynts but when thou doest so flee that thou mayest the more conueniently set forth the glory of God seeking nothing that pertayneth to thy selfe but only seekest to discharge thy office keeping thy selfe vntill thy hower be come thou dost nothing but that Christe did here at thys time at other times also Accordinge to whose example the Apostle Paule fled out of DAMASCO Act. 9 Looke by what spirite these men fled by the same spirite also they afterwardes of their owne accord offred themselues to their Persecuters Iohn 18. Euen so Chryst willingly met with those that sought his death Paule coulde bee stayed by no meanes from his Iourney which hee tooke to Hierusalem Act. 20 21. although hee knewe that tribulation imprisonment was there prepared for him A Christian therefore ought so to flee that hee hinder not the glory of Christ to the setting forth whereof hee is consecrated Wherefore we must prayâ—â—â— to the father that he will vauchsafe to gieue vnto vs that good spirit which may guide vs in the righte way not suffer vs to be caried after our owne will For no certayne thing can be coÌ„maunded as concerning sight neither can it bee praysed in all pointes nor altogether discoÌ„mended Preaching the Gospel of the Kingdome What the Gospel of the kingdome is reade the 4. Chapter of Mathew 15. And saying The tyme is come and the kingdome of God is at hande repent and belieue the Gospell The time is come BV. The Euangelist Marke is not content that hee hath declared the scope and suÌ„me of the preaching of the Lord but also addeth by by a certayne maner and forme of hys preachinge that by one Sermon wee might gather the order of the rest Notwithstanding he hath not rehearsed all things that he spake word for worde but onely the chiefe principal partes of the which fower are here declared Fyrst The time is come This thinge dependeth vpon the promises of the old testament For the lawe and the Prophets appoynted some certayne in the which the saluation of all the faythfull might be finished by the incarnation death of Christe the sonne of God For the prophet Daniell heard these words of the Angell Gabriell Three score ten Weekes are determined ouer thy People and ouer thy holy City that the wickednes may be consumed that the sinne may haue an ende that the offence may bee reconsiled to bring in euerlasting righteousnesse Daniel 9. to fulfill the visions and the Prophets and to anoynt the most holy one And in another place it is sayde Gene. 49. The Scepter shall not departe from Iuda and a lawe geuer froÌ„ betwene his feete vntil he come which must be sent This time sayth Chryst is fulfilled As if hee should say This day hath the father performed that which he promised to the fathers And herevpon followeth the seconde thinge which Marke noteth which maketh the firste more euident And the kindome of God is at hand BV. By Christ a way is made to the faithfull to come vnto the Father into the kingdome of God and moreouer God raygneth vpon the earth by the spirite by force and by his worde in the middest of the faithfull All those thinges therefore which the Prophets had foreshewed as concerninge saluation euerlasting lyfe righteousnesse of saintes and the kingdome of God in this world they are euen now at hande and are offered fulfilled by Christ Then also he doth gouerne vs when he doth make him selfe manifest vnto vs by his word when we forsake our own will which thing coÌ„meth to passe by the power of the holy Ghost WheÌ„ Christ came the state of the People of the Iewes was miserable and much impayred by horrible dissipation all men did that whych seemed good in their owne Eyes But they beinge gathered together by the word of the Gospell felt the kingdome of God if so bee that they were of the number of those which submitted theÌ„selues thereunto with obedience And now followeth the thirde parte of the sermon of Christ Repent That is to say let euery man enter into hys owne conscience let him acknowledge how corrupt daÌ„nable a sinner he is of him selfe let him also coÌ„fesse his sinnes and when he hath so done let him tourne froÌ„ theÌ„ and beholde the great mercy of God For the fourth parte followeth by the which the third is absolued And belieue the Gospell As if he shoulde say Although yee feele your selues to be sinners and to be condemned by the iust iudgement of God yet notwithstaÌ„dinge dispayre not in your sinnes belieue the Gospel which sayth that God to saue sinners sent his onely begotten sonne into the worlde that euery one which belieueth in him should not pearishe but haue life euerlasting Beleue therefore in the sonne of God the sauiour of the world By fayth taste of the gyftes of God Iohn 3. by faith Ioyne your selues vnto God A. If any man doe demaunde howe Marke here seperateth repentauÌ„ce from the doctrine of the Gospell when as notwithstanding it depeÌ„deth of the Gospell you may finde how to answere it in the fourth of Mathew 16. As he walked by the sea of Galile he sawe Simon and Andrew his brother casting nets into the sea for they were fishers A. As concerning the exposition of this verse in which is intreated of the calling of certayne of the Apostells reade the fourth Chapter of Mathewe 21 And they came into Capernaum and straite way on the Saboth dayes hee entered into the Synagoge and taught And they came into Capernaum BV. These things also doe pertayne to the place of doctrine and do shewe how greatly men ought to endeuoure them selues to preache the Gospell because the Lord him selfe preached
grief as if it were proper to it selfe Wee are also heereby taught that saints do oftentimes feele the scourge of the Lord and that as well to the Glory of the Father as to their owne saluation 31. And he came and toke her by the hand and lift her vp and immediately the feuer forsooke her and she ministered vnto them The Euangelist Luke sayth And he stoode ouer her and rebuked the feuer Sometime the Lord doth heale by his word only and often times he addeth the signe Hee needeth no helpes his word is sufficient Euen so the Propher singeth that at the commaundemēt of the Lorde the Sea was deuyded into two partes 32. And at euen when the sonne was down they brought vnto him al that were diseased and thē that were vexed with diuels A. The Euangelist Luke saith when the sonne was downe all they that had sicke taken with diuers diseases brought them vnto him But for the exposition of this verse reade the eyght Chapter of Mathew the sixtene verse 33. And all the City was gathered together at the dore Some say that this is spoken by a figure called Synecdoche as al the City for all the company of those that were sicke 34. And hee healed many that were sicke of diuers diseases and cast oute many Diuells and suffered not the Diuells to speake because they knew him And he healed many that vvere sicke C. The Euangelist Luke addeth somwhat more saying And hee layde hys handes on euery one of them and healed them It was not necessary or nedefull that the Lord should lay his hands on any man he needed no helps as we sayd euen now he only vsed this signe for mans sake For it was a singuler signe and a right much vsed in Sacrifices and prayers By this outwarde signe hee declared that he commended them vnto his heauenly father as we haue shewed already in Mathew Now if any man wil take vpon him to immitate Christe in this thinge he shal be Christes Ape and not his follower For it is a foolishe thing to immitate externall gestures except they haue some substaunce and wayghte in them And suffered not the Diuells to speake There might bee two causes why hee suffered them not the one general because the full time of his reuelation was not yet come th' other speciall because he reiected those Preachers and Witnesse bearers of his diuinity which by their prayse coulde do nothing but discredit him and bring him into false suspicion And this latter cause is moste certayne because it was necessary it should be declared that it was mortall warre which the author of lyfe had with the Prince of death and his Mynisters Reade the 16. of the Actes Because they knevve him A. Namely that hee was Chryste as the Euangelist Luke hath 35. And in the morning very early Iesus when he was rysen vp departed and went out into a solitary place and there prayed And in the morning very early The Euāgelist Luke addeth saying As sone as it was day hee departed and went into a Desert place After that he had healed the sicke he went a parte teaching vs that we ought to do nothing for ostentacion or vayne glory but that if we do any good thing we should seeke to hyde it BV. He teacheth also the seruaunts of God to pray then when they seeme to be in Prosperity Further he hereby teacheth that early in the morning is the most meete and conuenient time to pray Into a solitary place As concerning this going aside of Chryste to pray reade the 14. of Mathew 36. And Simon and they that were with him followed after him A. Symon Peter and the rest of the Disciples seing that Iesus was gone away priuily they followed him vntill they came to the place where he was In the meane tyme also the people whych were come to the house betime in the morning when they had learned that Iesus was gone followed him into the Desert as Luke declareth 38. And he sayd vnto them let vs go into the nexte Townes that I may preache there also for therefore am I come Let vs goe into the next Tovvne BV. Although prayer be holy wholsome yet notwithstanding Christe ryseth from the same and getteth him to preach when the Apostles had told him that many were desirous to heare the Gospell preached A. For they telling the Lord that a great cōpany of the Capernaites were at hande which sought him he answereth Let vs goe into the next townes as if he should say This foundation which is layed amonge the Capernaites is sufficient for this present tyme and the time is come that we should go forwarde and that I should preache the Kyngdome of God as I haue done there to the townes and villages here about For I came not to preache to one City alone but to offer saluation by the Gospell to all men For therefore am I come From whence he came he declareth in S. Iohn saying I proceeded from the Father came into the world Luke beside these things sayth that the people would haue kept Christe still to whom he sayd I must preache the kingdome of God to other Cities also For to this ende and purpose the Father hath sent me In another place he sayth As the father sent me euen so sende I you And we sawe and testifie that the father sent his sonne to be the sauiour of the world As concerning the kingdome of God which also is called the kingdome of heauen we haue spoken in the third of Mathew and in the second verse 40. And there came a Leaper to him beseching him and kneeling downe saying vnto him if thou wilt thou canst make me cleane For this matter reade the 8. Cap. of Mathew and the second verse 41. And Iesus had compassion on him and put forth his hand touched him and sayd I will be thou cleane M. The great goodnesse and clemency of Christe is here set forth in that he hath compassion on our myseries his mercies and exceeding Benefites with the which he allured the people vnto him selfe were such as this is and beinge spoken of in our eares at these dayes ought to increase our fayth in him for looke how he shewed himselfe to the Leaper which prayed in fayth then so will he shewe and declare himselfe vnto vs now if we pray faythfully As touching the rest frō the 41. to the 45. verse reade the eight of Mathew and the third verse 45. But hee as soone as he was departed c. Reade our annotations vppon 8. of Mathew for this matter beginninge at the fourth verse FINIS Chapter the seconde 1. AFter a few dayes he entred againe into Capernaum and it was noised that he was in the house After a fevv Dayes B. Some Latine Bookes haue After eight dayes hee entred into Capernaum but in the Greeke Bookes we reade it thus After a fevv Dayes And it was noysed that he was in the House B. The
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
matter they hated worse then any Dogge or Snake 7. But Iesus auoyded with his Disciples to the sea and a great multitude followed him froÌ„ Galyle froÌ„ Iury. BV. Here our sauiour Christe teacheth vs by his exaÌ„ple som times to geue place to the frowardnes of the wicked A greate multitude follovved him from Galile A. Math. sheweth that a great multitude folowed him but froÌ„ whence he sheweth not the which thing our Euangelist Mark doth in this place As touching the 8. verse reade the 12. of Math. 9. And Iesus commaunded his Disciples that a shippe shoulde wayght on him because of the people least they should thronge him BV. The lord in euery place doth teach vs by his example Now that he might vse the more quiet way auoyde trouble he auoydeth all vnquietnesse and taketh the occasion ministered vnto him And therefore he commaundeth a ship to wayght on him Here therefore certayne Stoyikes are confuted whych poynte a certayne godlinesse in neglecting the care of the body agaynst whom the Apostle Paule dysputeth in the 2. Coloss 2 1. Tim. 4 Chapter of his Epistle to the Coloss and in the 4. of the â— to Timothy 10. For he had healed many insomuch that they preased vppon hym for to touche him as many as had plagues E. The Lord is ryche and merciful towards all men he putteth none from his Doctryne nor from the benefite of healing Such was the feruent desire of the multitude for the greedines of healing that one of them did thronge another and did violently rushe vpon Iesus that they might at the least touch him for by the touching of his vesture only the diseases were put away Neyther had the mighty and gentle Phisition any respect of the men or of the diseases whatsoeuer they were that were troubled with any kynde of disease if it were their hap to come vnto Chryste they were healed And the lyke we see to bee done at this day by the power of the spirite For many out of all Nations of the world come vnto Iesus beinge subiect to many sinnes to much wickednesse and are healed by fayth a sure truste As many as had plagues Plagues and diseases are scourges for sinne For the diseases of the body are very profitable for the Soules health God scourging men as the father doth the Children 11. And when the vncleane spyrites sawe hym they fell dovvne before hym at his Feete and cryed sayinge Thou art the sonne of God A. In fewe wordes Mathewe declareth that all the power of this world yea and the power of sathan is brought vnder by the power of Christ Wherefore Sathan hath no power any more ouer the faythfull For Christ doth coÌ„municate his power to the Sayntes Reade for the 12. verse in our exposition of Math. 13. And hee wente vp into a mountaine and called vnto him whom he would and they came vnto him And he vvent vp into a mountayne B. This seemeth to be the order of the hystory When Christe had gone about all Galile preachinge and healing all those that were diseased there were gathered together a great multitude which came vnto him from all places there about which Mathew affyrmeth in the ende of his fourth Chapter he went vp to the mountayne to pray and contynued there all Nighte in prayer to God as Luke maketh mencion For his maner was when hee was oppressed to much with the exceeding multitude of People to goe into some solitary place out of the way that he might haue respete and quietnesse in the tyme of prayer that he might conueniently send away the people specially such as sought for nothing but carnall things to th' ende that he might with the more oportunity afterward preach spiritual and heauenly thinges to those which thyrsted after the same So Luke in the ende of the fourth Chapter maketh mencion that he went into a desert place and that when the people which followed him would haue stayed him he sayd I must preach to other Cities also and so sent them away For he addeth saying And he preached in the Synagoges of Galile The like you may reade in the fyft of Luke Euen so at this time also he went a part when he saw the multitude as sayth Mathew and passed away the Night in prayer And when it was day Luk. 6. as sayth S. Luke he called whom he would and as our Euangelist sayth here his dysciples and they came vnto him as Mathew testifieth in his fift Chapter and he chose 12. of them to beare him company to sende them forth to preache as this our Euangelist declareth vntill he commeth vnto the twenty verse With these Disciples therefore as sayth S. Luke which were chosen to be Apostles the Lord went downe from the mouÌ„tayne and stoode in a playne place which mighte contayne the multitude which was present Then casting his Eyes vpon all his Dysciples he opened his Mouth and taughte them as sayth Mathewe sayinge Math. 5. Blessed are the poore in spyrite c. C. But by the way we must note that Chryste as yet doth not properly ordayne his Apostles by this election that they mighte by by take vppon theÌ„ the offyce of Apostleship but doth onely adopt them to be his fellow Disciples in hope of the Apostleship In the which matter many interpreters are deceyued which coÌ„founde amisse this place of Marke and Luke with the tenth of Mathew But truely the words playnely sounde that they are onely forechosen to the imbassage to come which is in ioyned to theÌ„ in the tenth of Mathew And Marke and Luke heereafter in their proper place and order will declare that sending forth of the which Mathew there maketh mencion Neyther is it any meruayle if the heauenly schoolemayster did inure frame them by litle litle to so hard a matter as to teache a Prouince whose rudenesse coulde not be corrected by long exercyse of dysciplyne The Euangelist Luke expresseth the cause as it was sayde before why Chryste wente vppe to the mountaine namely that he might more freely pray in a solitary place This Example ought to be vnto vs as a perpetuall rule that wee begin with prayer so often as Pastors are to bee chosen for congregations otherwyse that which we take in hande shall haue eueâ—l successe For the Lorde did pray for his owne sake so much as to prescribe a lawe vnto vs. QuestioÌ„ But some man will say Dyd not Christe then pray earnestly to the Father that he would order this his election of the Apostles Yes truely wee deny it not Answer and we also say that hee declared by this testimony how careful he was for the Church So that he did not after his dayly maner pray vnto the Father but he spent al the nighte in prayer And called vnto him vvhom he vvoulde There is no doubt but that S. Mark meaneth by these wordes that the dysciples were not taken to so honorable for their owne
and sayd I see men for I perceiue them walke as if they were trees C. The blynd man was asked for the Disciples sake that they myghte know that somewhat was now geuen to him but as yet the beginning of the healing was very smale He answereth therefore that he seeth men because he saw some walking which are vpright like vnto trees By the which wordes he doth plainly confesse that as yet hee hath not a cleare sight seeing he could not discerne men from trees yet notwithstanding hereby he declareth him selfe to haue some sight 25 After that he put his hands againe vpon his eyes and made hym see and he was restored and saw euery m n clearely BV. The Lord layeth his hand againe vpon the sicke mans Eyes that that he might fully and perfectely restore him and hee by and by seeth all things plainely For the workes of the Lord are most perfect 26 And he sent him home to hys House saying Neither go into the towne nor tel it to any in the town C. In that Chryste suffereth hym not to retourne to Bethsaida where the miracle might haue had many witnesses some thinke that it was done because Chryst in depriuing the inhabitants of that place of his grace mente to plague them Whatsoeuer the cause was this is certaine that he did not the miracle to the end it should be buryed in silence for euer but he would haue it to lye hid with other miracles also vntill the Sinnes of the world beinge put away by his death he was asseÌ„ded into the glory of his Father As concerning the exposition of that which followeth from this verse vnto the 31 verse Read the 16. of Mathew beginninge at the 13. Verse 31. And hee began to teache them how that the Sonne of man must suffer many things and be reproued of the elders and of the hie Priestes and Scribes and be killed and after three dayes rise againe And he began to teach them A. The Euangelyste Mathewe speaketh more plainely saying that he must go vp to Ierusalem suffer many things of the Elders So that in stede of he our Euangelist hath the son of man And after three daies rise againt The Euangelyst Mathew hath the thyrd day the which words are al one in effect with the which our Euangelist hath As coÌ„cerning the exposition of that which followeth vnto the 38. verse read the 17. of Mathewe the 22. verse and the 16 of Mathew the 24. verse 38. Whosoeuer therefore shall be ashamed of me my words in this adulterous and sinfull generation of him also shall the son of man be ashamed when he commeth in the Glorye of his Father with the holy Angels These words are expounded in cap. 10 of Mathew and in the 33. Verse FINIS Chapter the 9. And he said vnto them verely verely I saye vnto you there be some of them that stande here which shall not taste of death till they haue seene the Kingdome of GOD come with power For the Exposition of this Verse Reade the 16. Chapter of Mathewe beginning at the first verse 2. And after sixe Dayes Iesus taketh Peeter and Iames and Iohn and leadeth them vp into a hie mouÌ„taine out of the way alone and he was traÌ„sfigured before them A. Read cap. 17. of Mathew And leadeth them vp into a high mountaine S. Luke wryteth that he wente vp into a mountain to pray that as he was praying his couÌ„tenance chaunged As concerning the 3. verse read the 17. of Ma. 4 And there appeared vnto them Elias with Moses talked with Iesê° A. How these twoo appeared wee haue shewed in the 17. of Mathewe the 3. Verse And they talked vvith Iesus Of what they talked S. Luke sheweth in the 31. Verse of his ninth Chapter As touching that which followeth vnto the 8. verse read the 17. of Math. 8 And sodainely when they had loked rouÌ„d about they saw no maÌ„ more then Iesus only with them A. The Euangelist Mathew hath And when the Disciples had hearde these things they fel on their face and were greatly afrayd But when they had lyft vp there eyes they sawe none saue Iesus onely As concerning the exposition of that which followeth vnto the 14. verse read in the 17 of Math. going before 14 And when he came to his Disciples hee sawe much people aboute them and the scribes disputing with them And vvhen he came to his Disciples A. The Euangelist Mathew in his seuentene Chapter maketh mentioÌ„ of this miracle But Luke saieth that it happened the next day after the Chryst was transfigured in the mount He savv much people The Scribes in the absence of Chryste knowing the Simplicity and ignoraunce of the Discyples went about accordyng to the manner of all Ennemies to make them a iesting stocke to the people And the Scribes disputing vvith them These proude Scribes not daring to dispute with Chryst who oftentimes had put them to Sylence by the Instigation of Sathan set vppon the Discyples and that before the Rude and Vnlearned Multitude who by their Sophistications myght easely bee deceyued This is alwayes the Practyse of Sathan to make assault where the houlde is most weake and to thys hee marcheth forward his Souldiers They thought that by this meanes they might obscure the glory of Christ and of his doctrine if the Disciples could not answer exactly vnto al thinges or if they might make some part of that infirmity of the Disciples manifest before the people And as it may appere by this our Euangelist their disputation was about casting out of deuils and of the power of Chryst which hee had geuen to his Disciples to exercyse in his name as may be gathered by that which is written in the 17. Verse following By which it is euidente that the disputation was about this that the disciples could not cast out a diuel in calling on the name of Chryst the which they had oftentimes doÌ„ before What may we thinke that the Scribes sayd here Certainely there is no doubt but that they directed all their ArgumeÌ„ts against the glory of Chryst as that he cast out deuils healed the sicke not by the power of God but by the power of the Deuill And that therefore he could not now heale this Lunatyke person As if they should say Ye boast that ye haue power to doe Myracles now shew it if yee haue it But seeing yee can do nothinge it is apparaunt inough that neither ye nor your Mayster can do any thing 15 And straight way all the people when they behelde him were amased and ran to hym and Saluted him And straight vvay all the people B. In these wordes the greate Authority which Chryst had amonge the people is noted For the Euangeliste sayth that they ran to him and Saluted him He had this reuerence both for his doctrine and life also C. Hereby it appeareth that many of those which wer present at this disputation were not euyll affectioned towardes
hands of God The Lord meaneth that his Father wyll neuer forsake vs if wee be capeable of his Grace GOD can do all Thynges but we cannot obtayne those things that wee would haue without fayth Therefore S. Iames sayth But let him aske in fayth without doubtinge So Chryste sayd vnto the two blynd men Iames 1. Math 9. Doe ye belyeue that I can do this And in the Verse followyng according to your Fayth be it vnto you And agayne Thy Faith hath saued thee M. And leaste any Man shoulde thinke that all Thynges simpely are possible to him that belieueth Chryst promiseth nothing which hee will not gyeue but Fayth desyreth not all thinges There is nothynge more cōtrary to Fayth then the Desires of the Fleshe Faythe hathe all waies respecte vnto the Woorde of GOD to the whych it submitteth it selfe and obeyeth and passeth not his Bounds It desyreth not those Thinges whych it knoweth to be contrary to the glory and will of GOD. 24 AND straight way the Father of the Childe cryed with teares saying LORDE I belieue help thou my Vnbelyefe And straight vvay the father M. Heere wee see the strayght of the mynde the Fyght betweene faith and Distruste The Cry and Teares do declare the gryefe of the mynd And these Woordes doe expresse the fighte betwene Fayth and Distruste Lord I belieue helpe thou my vnbeliefe C. He sayth he belieueth and yet he confesseth hym selfe to bee Vnbeleeuing Although these Thynges seeme to be repugnant Yet neuerthelesse there is no man which feeleth not the lyke in himselfe For when Fayth is not perfecte it must needes follow that in some point we are vnbeleuing Notwithstanding GOD doth so beare with our infirmity that he accounteth vs faithful according to the small measure of fayth wherewith we are indewed In the meane time it is our part with all diligence to cast of the reliques of infidelity which cleaue so faste vnto vs and to pray vnto the LORDE that hee wyll amende them in vs. If wee do well waigh what is gieuen to euery man it shall euydentlye Appeare that there are very fewe which are indewed with an excellente Faith 25 When Iesus sawe that the people came running together hee rebuked the foule Spyrite saying vnto hym thou Dumbe and Deafe Spyrite I charge thee come out of him and enter no more into him Thou Dumbe and Deafe Spyrite M. Hee reprocheth the euill spyrite wyth that mallyce by the whych hee had taken away the Speache and the hearyng of the Chylde And hee reprehendeth hym not the the Chylde because hee had defiled workes of GOD. I charge thee come out of him These Woordes were spoken with a greate Emphasis and Force wyth greate Aucharitye that hee myghte know it to bee the Commaundement not of some Seruaunt but of the Lord himselfe As if he should say thou which hast contemned the commaundement of my Disciples heare my authority Thou must obay my power althoughe thou wouldest not geue place vnto my Disciples And enter no more into him As concerning this thing the Father of the Chylde neuer thoughte But Chryste who thinketh it not inough to heale the diseased for a time and who gyeueth more then we can aske when hee knew the nature of the vncleane Spirite how readely he woulde retourne to destroy that which hee had begun added this 26 And the Spyrite when hee had cryed and rente hym sore came out of hym and he was as it had bene one that had bene deade insomuche that many sayde he is deade And the Spyrite vvhen he had cryed C. Heereby wee see how loth sathan is to yeelde men vnto Chryste By the whych we are taught to cleaue vnto CHRYSTE with a more fyrme and perfecte Faythe and neuer to suffer Sathan to haue any part in vs. And rent him sore C. Heere agayne wee see that the nearer the Grace of CHRYST shyneth and the more Effectuall it is the more impotentely Sathan rageth By the presence of CHRIST therefore hee is moued to bestyrre hym selfe no lesse then by the sound of a Trumpet And we had neede to remember this alwais before the time least our faith be troubled so often as our mortall enemy according to his wonted maner doth violently rage at the beginninge of the grace of CHRIST 27 But Iesus caughte him by the hād and lyft him vp and he arose A. Heere the power of Sathan gieueth place to the power of Chryst By him therefore let vs hope for all good things and especiall for the Vyctorye ouer our Enemyes As concerning the 28. and 29. Verses read the 17. of Mathew 30 And they departed thence tooke theyr Iourney through Galilae and he would not that any mē shold know it And they departed thence Mathew speaking more plainly hath whyle they were occupyed in Galile And he vvould not that any man Namely his departure the whych some thinke to be done because he had set his face to goe vp to Ierusalem because the dayes of his departure were fulfilled He sought to fulfill the will of hys Father before all other things Therefore when he saw that the tyme when his race should be finished was at hand He would neither teache nor shewe myracles but woulde bee as it were one forgotten that he mighte go directly and without delay to Hyerusalem where he should be offered vp Euen so it is our partes to esteeme of nothing more thē that to the which our heauenly father hath called vs whether it be deathe or lyfe and it shall goe luckely with vs when we shall bee destroyed for the name of God 31 For he taughte his Disciples sayde vnto them The Son of mā shal be deliuered vp into the hands of mē and they shal kill him Luke 9. and after that he is kylled he shal ryse agayne the thyrd day For he taught his Disciples B. Reade the 43. verse of the nynthe Chapter of Luke This seemeth to be the order of the History When the Lord had restored to the Father his Sonne in perfecte health and had disposessed him of the Deuil all were amased But the Lorde nothing regarding the prayses of the people or that they wer amased going straight way from thence that is to say out of the Coastes of Cesarea he went through Galile toward Hierusalem and as he went now to his deth so he thought it good to confirme and stablysh the myndes of all his Discyples that they might beare the same without dispayre Therefore the Multitude wondering at his deedes he commaunded his Disciples rather to consider what he should shortly suffer lest they being offended at the cruel shew of the crosse shoulde fall from hym whom they confessed a litle before to be chryst Wherupon he sayd ponder these things wel with your Eares For the Sonne of man shal be deliuered into the handes of men As if he shoulde saye suffer other to marueile at my deedes ere it be longe they shal be otherwyse mynded
to that Iudgement and opinion for the doctrine of the Apostle Paule doth not therefore the lesse appertayne to all men because hee hath dedicated some of his Epistells to certayne Cytties and other some also to men Nay if wee call to mynde the condition of their times we will confesse that this was very well wisely foreseene and done of Luke The Worlde was full of Tyrants which with feare and terrors hindered the course of their Doctrine This gaue sathan and his ministers occasion to disperse abroade the cloudes of errors which might obscure and trouble the pure light And because the common sort of men were not carefull ynough for the keeping of the purity of the Gospell and fewe diligently wayghed what sathan craftely went about and how great daunger there was in such fallacies and subtill snares as euery man excelled others in fayth which was rare and in the excellent gyftes of the spirite so it became him to vse the greater care and dilligence to keepe the Doctrine of Piety all that hee coulde pure and vnspotted from all corruption Such were chosen of God to be as it were preseruers of his woorde and faythfully to leaue and to Dispose vnto their Posterity the heauenly Doctrine which they had in their custody Wherefore to this ende and for this cause Luke dedicateth his Gospell vnto Theophilus 2. Timot. 2 14. and 3.14 that hee mighte take vppon him the faythfull custody of the same The which office Paule also commendeth and enioyneth his Tymotheus B. Also many of the auncient Fathers affirme that the Euangelist Marke writ his Gospell vpon the reporte of Peter and the Euangelist Luke hys Gospells from the mouth of Paule Many thinke that Marke did so whom Peter calleth his sonne Furthermore they say that hee was also a Companion of Paule 1. Pet. 5.13 Colos 4.10 of whom he him selfe speaketh sayinge Aristarchus my Pryson fellow saluteth you and Marke Barnabas systers sonne Last of all they say that hee preached Christe the twelfth yeare after he had suffered his Passion in Aegypt and in Alexandria and that hee interpreted those thinges which Peter preached And heereuppon they are broughte to beleeue that hee sawe the Lord in the flesh and that hee belieued in him and also that hee knewe many of those thinges which hee hath written by his owne sight BV. For whereas some make him only an Abbridger of Mathew that is altogether vntrue For otherwise there shoulde bee onely three Euangelists euen as wee haue shewed in the Argument of the Gospel after Marke But coÌ„cerning Luke it is euident ynough by this Prologue that he receiued those things which he hath written not of Paule who knew not Christe before Stephen was put to death but of thâ—se which had seene with their Eyes from the beginninge those thinges which were done by the Lorde and were some parte of those thinges which they declared But why these two writte their Gospells after Mathew or Mathew after these two when as notwithstandinge the whole three shewe one thing this seemeth to be the more likely cause for that they wrote them in diuers countreys and the same farre distante one from another in so much that the one hadde no hope that the writinges of the other woulde come vnto the Countrey where he was For who neede to doubt but that they which from the beginning knew vnderstoode by Fayth these wonderfull Iests and most wholsome wordes of the Lorde appoynted their Preachers to put the same in writinge leaste any of them shoulde bee forgotten and so by this meanes other Gosples were written to other some The which occasion Sathan by and by takinge thrust in al-also his Euangelistes into the Churches which tooke vpon them to write the sayinges and deedes of the Lorde but mingled wtall their owne dreames and Imaginations Whereby it came to passe as the Nature of man is alwayes wont more to fancy the Imaginations of men the which thinge the delighte it selfe which is alwayes taken of Fables Tales Pageants and such like vaine Fantasies manifestly proueth that many preferring Lyes before the truth forged vnto themselues a sayned Christe And thus a booke concerning the Infancy of our Sauiour was receiued of many with many other gospells and writings not only Apocrifa but also very pernicious with the which the godly Byshops afterwards had no light coÌ„tencion This mischiefe began to take place in Lukes time whereuppon seeinge that neyther the Gospells of Mathewe nor of Marke were in that Region was moued with the loue of truth and sincere Chrystianisme to write the Gospell by which not so much this Theophilus to whom specially he wrote the same as others also omitting trifells might haue the certainty of those thinges concerninge which they were taught Therefore the Euangelist Luke sayth here For so much as many haue taken in hand As they which haue wrytten Gospells in the names of Bartholmew of Andrew of Nicodeme of Mathie of the Nazarites and in the names of many others C. Hee seemeth heere to alleage the cause of his writinge which ought rather to haue stayed him from writing For to write a new which was handeled already of many was a superfluouse labour if so be they had faythfully and truly done their duety But he doth not so much as in one woorde accuse them eyther of deceipte or of negligence or of any other fast therefore in effect his wordes are as much as if hee should say that hee will do that which is already done To this we auÌ„swere That although hee spareth others which had written before yet notwithstanding he doth not altogether allow their labor Hee doth not expresly say they had written of doubtfull thinges but challenging vnto him selfe the certainty of matters modestly derogateth from them sure and vndoubted credit If any man obiect and say that it rather became him sharply to inueygh if so bee they disceyued Wee aunswere agayne that it might bee that their offence was not great which was rather committed of rashe zeale than of maliciouse wickednesse and that therefore there was no cause why hee should vehemently reproue them And it is likely that they were onely certayne enterances and profers which beinge at the time not greatly hurtfull had afterwarde done more harme to the fayth if so be they had not bene prouided for in tyme. Moreouer it is profitable to noate that God which prouided this remedy by Luke for superfluouse writings by his wonderfull counsayle broughte to passe that others beinge by publique consent reiected these only might haue credit in whom his reuerend maiesty perfectly shyned Whereby their madnesse is lesse tollerable which do now set forth vnto the whole Worlde wicked and vngodly fables vnder the name of Nicodemus or of any other To set forth in order E. He vseth this phrase of speach because som others had set forth certayne thinges vnperfectly gleaninge heere and there and not prosecutinge any thinge at the full Yea the
but a spark of the deuine light What shal become of vs miserable men if so be the Maiesty of God appeare vnto vs at the full Thus wee are taught by the example of the holy Fathers that none haue the feelinge of Gods presence but they which feare and tremble at the sight of him and that they are very blockishe and dull which carelesly neglecte his voyce Let men therfore ceasse to stand in their owne conceipte and let them humble them selues before God 13. But the Angell sayd vnto hym feare not Zacharie for thy prayer is hearde and thy wyfe Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn But the Angell sayde vnto hym C. God doth manifest his glory vnto the electe that they mighte not bee swallowed vp with feare and tremblinge but onely that they forsakinge the vayne truste in themselues may with humility beholde God hym selfe Zacharias is amazed and abashed wyth feare and yet he is not destroyed therewith For God did moderate his deiection that hee might bee cast downe so farre as was profitable for him Therefore so soone as God hath beaten downe the pryde of the fleshe in hys faythfull hee lyfteth them vp by reachinge vnto them his hande But he dealeth otherwyse with the Reprobate For so often as they are brought before the tribunall seate of God they are ouerwhelmed wyth desperation And this God gieueth vnto them as a iust rewarde for their vayne delightes by which they gieue ouer them selues to sinne Wherefore wee must imbrace this consolation by which the Angell comforteth Zacharias namely that we must not feare when God is fauorable vnto vs. For they do much deceiue themselues who to inioye Peace hyde themselues from the Face of God when as wee must seeke peace in him For thy prayer is heade C. Zacharias mighte seeme to haue done amisse and contrary to his duety if he entering into the Sanctuary in the name of the whole Multitude prayed as a priuate man to haue a Childe For the Priests Offyce was takinge vpon him a publique person as forgettinge him selfe to pray for the coÌ„mon wealth of the Church Yf so bee we say that there was no absurdity in this that Zacharias hauing finished the speciall part of prayer thought next of all pryuately vpon himselfe the solution shal not be much amisse B. For the high Priest when hee entered into the Tabernacle is sayd to pray for himselfe Leui 16 17. for his family and for the whole Congregation C. But it is scarse lykely that Zacharias prayed then to haue a sonne for the obtayning whereof he had no hope by reason that his Wyfe was well stricken in age Neyther can we gather by the words of the Aungell any certayne moment of tyme. Wherefore we simplely vnderstande it that his prayer was heard at the last which longe before he had made vnto the Lorde B. For the Saynts without any offence vnto God may pray for the obtayninge of a chylde and for other externall benefites if so be they haue this first in their mynde Hallowed be thy name Mat. 6.9 Thy Kyngdome come Thy will be done And whereas the Fathers so earnestly desired Chyldren Chryste was the cause thereof who as yet was not exhybited vnto the Worlde whom euery man desiered to come of his Seede Exod. 23.26 Deu. 7.13 Howbeit we and they haue all one cause for that we counte the Procreation of Children the blessing of God Seeing therefore Chyldren are a testimony of Gods blessing it followeth that we may craue them at the hands of God vpon the foresayde condition And thou shalt call his name Iohn God was wonte in olde time to gieue names vnto those whom he chose to do great thinges agreeinge to the same as wee may see in Abraham in Sarai and in Iacob So our Lorde had the name of Iesus geuen vnto him and he himselfe afterward chaunged the names of the more speciall Apostells Herevpon also Iohn had his name geuen vnto him of God before hee was Borne Iohn 1.42 Mar. 3.17 whose office was to preach Christ presente vnto the Worlde and to poynte him out with the Finger Hys Office was to bee a Preacher of Grace and Mercy and therefore he receyued his name of Grace For him whom wee call Iohn the Hebrewes call Iohanan of the Hebrew verbe which signifieth to gratefie to endue to geue freely Therefore Iohanan or Iohn signifieth gratious and accepted who in deede was most acceptable whom in deede God had chosen to so notable an office of the Gospell with so great myracles But rather he was called gratiouse accepted because hee was a Preacher of the grace of God by Christe C. Therefore not only the grace with the which God did specially end we him is commended in this name but that grace also which his office was to bringe vnto all men In lyke manner whereas God gaue vnto him a name before he should be borne it was as it were a seale of the promise As if hee shoulde say To the ende thou mayest know that it shall not bee in vayne which I tell thee thou shalt call thy Sonnes name Iohn Euen when God promysed deliueraunce vnto the People by Moses hee addeth This shal be a token vnto thee that I haue sent thee â—o 3.12 After that thou hast brought the People out of the Lande of Aâ—gypte yee shall serue God vpon this Mountayne C. The force therefore and waighte of the name of the sonne of Zacharias amplifieth the time because God imprinteth in him a token of his Grace before he is borne 14. And thou shalt haue Ioy gladnesse and many shall reioyce at his byrth And thou shalt haue ioy C. In that the Angell promyseth Ioy hee sheweth that the same shal be not onely for the Childe but for some greater matter For an olde graue man is not Ioyfull and glade for a tryfell Wee are all glad for receiuinge children but afterwarde cares aryse especially when they doe degenerate are not according to our mynde Here is no such thinge For the Angell sheweth that the sonne of Zacharias shal be such a one as hee durste not aske for And many shal reioyce at his birth C. The Angell goeth farther shewing that the same shall not bee a domesticall Ioye for the Parentes to haue alone but belonging to strangers also to whom the Fruite of the Natiuity shall come Therefore the wordes of the Angell are as much as if he had sayd that a sonne should be borne not to Zacharias onely but also to bee a Teacher and a Prophet to all the People B. Whereupon his Father afterward did Prophesie of him thus And thou Chylde shalt bee called the Prophet of the hyghest for thou shalt goe before the Face of the Lord to prepare his wayes C. Papists haue abused this place to bring in the Prophane maner of celebrating the byrth of Iohn But to omit their magical practises in hallowinge that
eternall destruction O Generation of Vipers who hath taught you to flee from the Vengeaunce to come Brynge forth therefore due Fruites meete for repentance And hee shall conuerte many but not all and as the Prophet sayth only the reliques Esay 10.22 The Reliques of Iacob sayth hee shall be conuerted C. But there seemeth here more to bee attributed vnto Iohn then belongeth vnto a man Obiection For seeing the conuersion vnto God doth renewe men into a spirituall Lyfe it is not only the proper worke of God but it doth also surpasse the very creation of men So that by this meanes the Mynisters maye seeme to be equall with God yea and to be preferred before him as hee is the Creator seeing it is a greater matter for men to be borne agayne into a heauenly lyfe then for mortall men to bee borne in the earth Answere The solution hereof is easie to be made because the Lord in geuing so great prayse to the external doctrine doth not deuide the same froÌ„ the secret power of his Spirite For because GOD doth choose men to be Mynisters vnto him selfe that he may vse their labor to the buildinge of his Church hee doth also worke by them by the secret power of his spirite that their labour might bee effectuall and fruitefull So often as the Scripture commendeth this efficacie in the Mynistery of men i. Cor. 3.7 let vs learne to referre the same to the grace of the spirite with out the which men shall spende their breath in vayne So that Apostell Paule when he boasteth him selfe to be a mynister of the Spirite hee doth vsurpe nothing to him selfe as of himselfe although by his voyce he pearced into the heartes of men but hee preacheth the power and grace of the Spirite to be in his Ministery These maner of speaches are worthy to bee noted because Sathan wonderfully seeketh to extenuate the effect of doctrine that he mighte also weaken the grace of the spirite annexed vnto the same We grauÌ„t that the externall preachinge can preuayle nothinge of it selfe beinge seperated from the internall operation of the spirite but because it is the instrument of the deuine power to our saluation and an effectuall instrument by the grace of the Spirite let vs not seperate those which GOD ioyneth together Moreouer to the ende the glory of coÌ„uersion and of faith may abyde to God aloane the Scripture doth often times tell vs 2 Cor. 3.7 that the Mynisters are nothing of them selues but doth compare them with God leaste any man shoulde geue vnto them that honor which he hath taken from God To be short those whom God conuerteth vnto him selfe by the labor of the Mynister the Minister is sayd to conuert because he is nothinge els but the hand of God and both are plainely expressed in this present place Conuerâ—on vnto God by the preaâ—ing of the Worde BV. Neuerthelesse we must note that the ende of the Mynistery of the worde of God is that the People might be conuerted vnto their God And we are conuerted vnto the Lorde when his woorde pearceth into our myndes The which verely doth not pearce as it is vttered by man for we knowe the obstinacie of mans heart but it is the spirite that pearceth C. For how farre vnable the Ministers are to turne men vnto God we gather hereby because Iohn did conuert all men that hearde him the which no doubte hee would haue done if he might haue had his owne defier but he conuerted those onely whom it pleased God to call In fine the Angell teacheth the very same here which the Apostell Paule doth in another place sayinge Ro. 10. â— that fayth coÌ„meth by hearing but yet that none haue the illumination of fayth but they to whom the Lord inwardly reuealeth his Arme. 17. And he shall go before him with the spirite power of Elias to turne the hearts of the Fathers to the children and the disobedient to the wisdome of the iust men to make ready a perfect People for the Lord. And he shall goe before him C. In these wordes he defineth what the office of Iohn should be by this note hee discerneth him from the rest of the Prophetes to whom a certaine proper ambassage was comitted seeinge that Iohn was sent only to this ende that hee might goe before Christe as a haruinger forerunner of a kinge to prepare the way For so saith the Lord vnto Malachias Behold I send my Angell which shall prepare the way before me Briefly the vocation of Iohn tended to no other ende then to prepare an auditory for Christe and Disciples also Note here that he sayth Before him namely before God For in the verse going before he had made mencion of God to the ende we might know that Chryst was the same God which spake by the Prophet Malachy C. Hereby therefore is proued the euerlasting deuinity of Christe Z. But howe Iohn wente before Christe Mathew declareth in his third Chapter With the spyrite and power of Elias C. By these words Spirite and Power we vnderstande the vertue or excellencie of the Spirite with that which Elias was endued For we must not here imagin the dreame of Pythagoras that the Soule of the Prophet passed into Iohns body but the same spirite of God which had wrought mightely in Elias shewed the lyke power efficacie afterwarde in Iohn the Baptiste But this worde Power was added expositiuely to expresse that kynde of grace with the which Elias specially excelled for that hee beinge armed with heauenly power wonderfully repayred the decayed worship of God abrogated the false worship of Baale For such reformation far excelled humane strength Now the same which was begon by Iohn was no lesse wonderfull wherefore it is no marueyle if so be it was necessary that hee shoulde be endued with the same gyft A. Whereupon also Christe himselfe expounding Malachy saith that Iohn is Elias in office and power not in person because of the likenesse of spirite power that was betwene them who as did Elias excelled in great gyftes and vertues Reade the 7. Chapter of Mathew beginning at the 10. verse To turne the hearts of Fathers to the Children C. Here the Angell noteth in what Ihon was most lyke vnto Elyas Therefore he affyrmeth that he must bee sente togather together the scattered people into the vnity of faith For the conuersion of the Fathers vnto the Children is the bringing backe agayne from enmity to fauour whereuppon it followeth that there was a certayne breach which cut of and deuided the People R. For Elias when in his time true Religion was defiled with the Idolatrouse worship of Baal the sonnes of the Patriarks followed another kinde of Religion then the Patriarkes theÌ„selues had followed so restored true religion that he reformed the religion of the Patriarks among their children reformed the Religion of the Children by the Religion of the Patriarks the
haue the same receyued of euerye one to whom it is brought Luk. 10.16 C. To the which effect pertayneth this sentence of Chryste Hee which heareth you heareth mee and hee vvhych despyseth you despyseth mee For although the preachinge of the Gospell is not brought to vs from Heauen by Angells yet notwithstanding because God and Chryst the prince of Angells hath declared by so many Myracles that the same is come from him and hath preached the same wyth his owne mouth that he might Establishe the same for euer the same ought to haue no lesse Maiesty than if it had all the Angells of Heauen openly crying and geuing testimony vnto the same Yea the Apostell beinge not contente when hee had made the Gospell preached by men equall with the Law which was geeuen by Angells bryngeth an Argument from the lesse to the more Sayinge Hee that despiseth Moises law dieth wythout mercy He. 10.28 Ne. 12 25. vnder two or three Wytnesses Of how much sorer punyshment suppose yee shall he bee vvorthye which treadeth vnder foote the Sonne of God Therefore the Maiesty of God is to be worshipped which appereth in his Woorde ObedieÌ„ce excelleth sacrifice Wherefore let vs learne to geue the obedience of fayth vnto God 2. Reg 15 22. which he esteemeth more then all sacrifices and burnt offerings C. This worde Gabriell is asmuch to say as Strength or the fortitude dominion of God And this name was geuen to the Angell for our sake that we might learne to geue nothing proper vnto Angels seeing that whatsoeuer power is in them is of God For Angels haue such names geueÌ„ vnto theÌ„ that wee might knowe that they haue no power which is not of God but doe rule vnder the name of God that all may be geuen vnto God Obiection But it may be demaunded if some of them be not greater then othersome If so be we would curiously stande vpon this poynte Ansvvere it is to bee feared least wee fall into that perill which Paule sayth happened vnto them Col. 2.18 which arrogantly disputed of matters vnknowen We ought to thinke and speake of these soberly Concerning Angels we haue spoken in our exposition of Mathew Math. 4.6 Mat. 18.10 Dani. 8.16 Dan 9.21 This is the same Gabriell of whom mencion is made in Daniell To stand before God in this place signifieth to serue the Lord and to be prest and ready to doe his will As if the Angell should say that hee is no mortall man but a heauenly spirite and that he came not without cause but as the Mynister of God he had done his duety Whereupon it followeth that God the author of the promyse was greatly contemned and offended in the person of his mynister In the same Sence Christe sayth that the Angells doe beholde the face of his Heauenly father Reade the 18. of Mathew the 10. vers And to shew thee these glad tidings This worde glad tydings maketh the falte of Zacharias more haynouse because hee was vnthankefull vnto God who promysed him a thing so Ioyful so greatly to be wished for 20. And behold thou shalt be dumb and not bee able to speake vntill the day that these thinges be performed because thou beleuedst not my words which shal be fulfilled in their season And beholde thou shalt be dumbe C. The Lord chastiseth Zacharias with an easie punishment Hee had spoken rashly after a blasphemouse maner setting his Age against God Because therefore his tongue herein had offended the same suffered the punishment So that it was meete that Zacharias should be plagued with this kynde of punishment that being dumbe he might looke for the fulfilling of the promyse the which when he ought to haue heard with silence he brake of as it were by his murmuration Faith haâ— a time to heare aâ—â— a time to speake Fayth hath his silence that it may geeue eare vnto the worde of God it hath also his time to speake that it may answere Amen According to this place I wyll say vnto them Yee are my people Ose 2 2â— and they shall say vnto me Thou art our God But because Zacharias hadde rashly spoken against the worde of the Lord this grace is not graunted vnto him that he should by by burst forth into thanks geuing but the vse of his tongue is taken from him for a tyme which had bene to lauyshe and rashe For what iniury did Zacharias vnto God in doubting of his power Ro. 4.20 Contrarywise what great glory did Abraham geue vnto God when he beleued that he coulde fulfill that which he had promysed A. For the same cause as that holy Father of the Faythfull was praysed for his notable fayth euen so Zacharias is reproued of God for his incredulity C. Who notwythstanding of his clemency mitigated hys punishment sayinge Vntill the day that these things bee performed C. Zacharias for doubting deserued to be depriued of the promisse For he had made himself vnworthy of so great a benefit yet notwythstandinge God taketh not that away from him which he had promysed Also at the ende of ten monethes hee tooke from him that great plague wherewyth he had strycken him wyth the lyke fauoure and mercy hee dayly handleth vs. For it is necessary that the truth of God shoulde after a sorte breake forth wyth violence that the course of the same may continew still towarde vs. This is the meaninge of the Aungell when hee accusing the vnbeliefe of Zacharias doth notwtstanding pronouÌ„ce that the same shal be fulfilled which Zacharias doth not belieue So that Zacharias is not a litle eased and comforted when hee heareth that the fayth truth of God is nothing deminished by his falt but hath still that preheminence For it coÌ„meth some time to passe that the Lord doth geue that some tyme to the vnbeleuing which hee hath promysed vnto them although they withstand the same â—say 7.11 Of the which matter we haue a worthy Example in King Achaz who when hee had reiected the promysed saluation was notwithstanding delyuered from his Enemies But the same turned to the saluation of his elect people without his safegarde Rom. 3 3 A. So Paule wrighteth of the Infidelity of the Iewes But if some of them did not beleue shall their vnbeliefe make the truth of God of none effecte God forbid C. But Zacharias case was otherwise whom the Lord so pardoned that withal he corrected his want of faith Wherefore let vs in this place note diligently both the great goodnesse of our God and the certaynty of his worde 21. And the People wayted for Zacharias and marueiled that he taried so longe in the Temple C. Now the Euangelist Luke sheweth that the People was a witnesse of this vision Zacharias taryed longer in the Temple than his accustomed maner was hereupon grew a suspicion that some vnwonted thing had happened vnto him In the Temple A. Here and in the verse following by
the rashe and vnaduised speache of his tongue did shee still remayne doubtfull likewise for the space of fiue monethes together Also her Woordes playnely shewe that her Hope was not suspended or doubtfull For when shee sayth Thus hath the Lorde delte wyth mee shee doth playnely and boldely pronounce that his grace was knowen vnto her And there might bee two causes why shee hid her selfe The first was least she might make the wonderfull worke of God to bee talked of amonge men before the same was euident according to the common maner of the World which was euer woonte to talke and prate rashly and vnreuerently of the workes of God The other was that when men should sodenly perceiue her to bee great with Chylde they might bee styrred vp the more to prayse God For those Woorkes of GOD which shewe them selues by litle and litle are often tymes when they are finished litle or nothinge of vs regarded Elizabeth therefore did not hide her selfe for her owne cause so much as for the respecte which Shee had vnto others 25. Thus hath the Lorde delte with mee in the dayes wherein he looked on mee to take from mee my rebuke amonge men Thus hath the Lord delt with me C. This is a thanks geuing whereby Shee attrybuteth all thinges vnto God the author of the worke It is likely that her husband had enformed her by writing of the same which the Lord had promysed for the which cause the more assuredly with a more cheerefull mynde shee pronoūceth God to be the author of this benefite as appeareth by these words also In the dayes wherein he looked on mee For she noteth this to bee the cause of her barrennesse for that the Lorde at that time had turned away his fauour from her A. For by these wordes loked vpon mee shee noateth that grace and benefite which had happened vnto her of her parte vndeserued The contrarye whereof is turnde fro and to looke another way Psa 138.6 Hereupon the Prophet Dauid saith Hee looketh vpon the humble as for the proud he beholdeth them a far of That is to say hee hath compassion vpon the lowly but vppon the proude not so And it doth not much differ frō the worde Mercy sauinge that to beholde signifieth the Iesture of him that hath compassion and mercy is the affection of Gods good will toward vs. Elyzabeth therefore accounteth it for a singuler benefite of God that shee is great with Childe And not without cause C. For the Scripture maketh speciall mencion of this among the temporall blessings of God that God geueth vnto vs the Fruite of our Body And not in vayne For if so be the fertillity and increase of brute beastes be his blessinge looke howe much more excellent is the increase of mankinde so much the more account ought we to make of the same And this is no meane or small honor that seeing God is and ought to bee accounted our onely Father Children are the blessing to God Psa 127.3 hee admitteth the sonnes of men to be partakers with him of this name Wee must hold fast therefore this doctrine that Children are the inheritance that commeth of the Lord and the fruite of the Wombe his rewarde But Elyzabeth had a farther respect because she being barren and an olde Woman had by a singuler myracle contrary to custome and the order of nature conceyued Barrennesse vvas counted a reproch among the IEWES To take from mee my rebuke Barrennesse was not without cause alwayes a reproch seeing the blessing of the wombe is reckoned among the speciall testimonies of Gods loue Some thinke that this was a speciall thing most acceptable to this auncient people because Chryste was to come of the seede of Abraham But this only belongeth vnto the Trybe of Iuda The Iudgement of others is much better which affyrme that the multiplicatiō of the holy people was prosperouse and happy euen as it was sayde to Abraham Gen. 13 16. Thy seede shal be as the sande by the seas side and as the starres of Heauen Moreouer the vniuersall blessinge which is extended to all mankinde the promise made to Abraham which specially belongeth vnto the Church of God ought to be Ioyned together Therefore they which want Chrildrē seeme to be depriued of that grace and benediction which was spoken of by the Prophets sayinge Psa 128.3 God shall blesse thy Wombe Also Thy Wyfe shal bee as the fruitefull Vyne vppon the Walles of thy House On the cōtrary parte God cursseth when either he geueth not or taketh away the fruit of our bodies Notwithstanding this is but a temporall cursse Let therefore all Parents learne to be thankefull vnto God for the Chyldren which they haue receiued and let them which are without fruit in this pointe learne to humble themselues Amonge men Elizabeth restrained this reproch vnto men because it is a temporall punishment for the which we loose nothinge in the kingdome of Heauen Therefore the godly man which is without fruite ought thus to consider and way with him selfe that God will not make him partaker of this honor for some Iust cause It is the tytle of God to be a Father as we haue sayd already in that therefore men are called Fathers it is because God vouchsafeth to geue vnto them this name of honor Therefore this cursse is not a signe of reiection but it is an erudition to humility R. Let vs learne here by the example of Elizabeth to ascribe that which wee haue receyued of God not to our owne power but to his deuyne grace least we be to proude but be rather brought to humility 26. And in the sixte moneth the Angell Grabriell was sent of God vnto a City of Galile named Nazareth In the sixt moneth A. That is to say after that Elizabeth had conceyued The Euangelist Luke diligently noteth the time For the Angell sayde afterwarde to the Virgin Also beholde thy Cosine Elizabeth hath conceyued a Sonne in her olde age and this is her sixt moneth which was called barren Wee hearde euen now also that Elizabeth after her conception hid her selfe for the space of fiue moneths Therfore in the sixt moneth vnder the raigne of Herode in the 32. yeare of his raygne these thinges followinge came to passe By which we gather that Iohn the Baptist was elder then the Lorde Christe by certayne Monethes Vnto a City of Galile named Nazaret C. Wonderfull is the ordering of Gods counsayle and farre differing from the common Iudgement of men in that God would haue a more noble beginninge of Generation in the Forerunner Iohn the Baptist then in his owne sonne Christe is promised to the Virgin The prophesie concerning Iohn was in the Temple but Christe is promised to the Virgin in an obscure place of Iudea and the sayd prophesie remayned buryed in the bosome of the Virgin onely But this same ought to be fulfilled euē from the byrth of Christ That God hath
what we our selues ought to do vnto others If any man honor another endued with Gods Giftes he gieueth honor vnto GOD himselfe And contrariwyse if he contemne the same he despyseth God himselfe Therfore sayth Elyzabeth The mother of my lorde We cannot geue honor vnto God but we must also honor his grace when and wheresoeuer wee see the same The Mother of my Lorde C. In that Elyzabeth calleth Mary the mother of her Lorde the vnitie of the Person is noted in the two natures of Chryst As if she had sayde that he which is borne a Mortall man in the VVomb of Mary is also God Euerlastyng For we must remember that the woman speaketh not of her owne brayne but onely vttereth that which the holy Ghost put into her minde For thys name properly beloÌ„geth vnto the â—â—n of GOD manifested in the flesh to whome all power is geuen of the Father and who is ordayned to be the chyefe Ruler in Heauen and in Earth by whose Hande God gouerneth all Thyngs Howbeit hee is chyefly the Lord of the Faithfull who wyllingly submit themselues to hys Gouernment Christ the head of 〈◊〉 body onely For he is the Head but of his body Therfore Paule saith Although there be many called LORDES in the Worlde 1 Cor 8. yet not withstanding we which are of the Housholde of Fayth haue but one Lorde For loe as soone as the Voyce of thy Salutation sounded in my eares the Babe sprange in my Wombe for Ioy. C. She amplyfieth this grace of God of which she speaketh of the sodaine motion of the Infant which she had in her VVombe VVherby ther is no doubte but that shee would declare that she had the feeling of some Supernaturall and deuine thyng Read the 42. verse going before 45. And blessed is shee that beleued For these Thynges shall be perfourmed vvhych were toulde Her from the Lorde And blessed is she that belieued A. Thys is to be ioyned to the 42. Verse in the which the Angel called her blessed amonge women that shee might not simply be called blessed because she should be the mother of the Lord but because she beleeued C. And seeing it is euident by the former Testimony of Luke that Elizabeth spake by the secret motion of the Spyrite it must needes be the same Spyrite which pronounced Marye blessed because she beleued and praysing the Fayth of Mary he generally sheweth in what the true felicity of man consisteth Mary is happy who imbracinge with her heart the promise of God conceiued and broughte forth saluation for her self the whole world This was special vnto her but because we can haue no lyfe righteous or any goodnes without the Lord offer vnto vs his woord it is Fayth only which maketh vs partakers of true felicity being deliuered froÌ„ extreame neede and misery And there is great wayght in this part of the seÌ„tence following For those things shal be performed For the sence meaning of it is this that Fayth submitteth it selfe to the promises of God that they may haue theyr effect in vs It is certayne that the truth of God doth not depend vppon the wyll of men but this is rather true that God doth alwayes remaine true although the whole VVorlde which is vnbeleuing and ful of lies goe about to discredit the same Rom. 3.4 But because the vnbeleuing are vnworthy to reape any fruite of the Promyses therefore the Scripture teacheth that they are effectuall onely by fayth to our Saluation For Gyd offereth his benefits generally to all meÌ„ but faith openeth our bosome to receiue them and incredulity suffereth them to fall that we might not receiue them If so be there had bene any vnbelyefe in Mary yet notwythstanding the same could not haue let but that God wold haue brought his purpose to passe by some other meanes that had pleased him â—nbeliefe â—fisteth â—od but shee is called blessed because She receiuing by fayth the blessing of God offered vnto her gaue place vnto God to finishe his worke euen as on the coÌ„trary parte vnbeliefe resisteth him putteth away hâ—s hand from the worke that they which defraude the same of the praise of his vertue might not feele it a sauing hand Wee must also note the relation betwene worde and fayth by which we gather what it is to beleue to weete when we subscribe vnto God which speaketh and are fully perswaded that hee will performe and fulfill that which hee promiseth From the Lorde The which soundeth not as though the Lord himselfe had spoken but because these thinges were spoken vnto her in the name of the Lorde or from the Lord. For the promyse was brought by the Angell but it came only from God Whereby wee gather that whether God vse the mynistery of men or of Angells hee would haue no lesse honor geuen vnto his woorde than if hee him selfe should openly descende from Heauen But the former sence doth best agree 46. And Mary sayd My soule magnifieth the Lord. And Mary sayd C. Nowe is declared the notable and worthy song of the holy Virgin by which playnly appeareth with what plenty of the Spirite she excelled And this Canticle or Psalme consisteth of three partes The first part setteth forth the thankesgeuing of Mary for the mercy of God shewed towardes her In the second part she coÌ„mendeth the power Iudgmentes of God with generall Tytells Last of all Shee applyeth them to the present cause where Shee speaketh of the redemption promised longe a goe vnto the Church and nowe performed My Soule magnifieth the Lord E. The Virgin beginneth with thankes geueinge testefyinge her thankefullnesse The thankesgeuing of MARY R As if Shee shoulde say God hath bestowed an inestimable benefite vpon mee and nowe I am confirmed by a greate certainty of Faith by a Sygne foreshewed of the Angell Wherefore I am so Ioyfull in my Conscience that I cannot staye my selfe but I muste needes burst forth into the commendation of the name of God C. Therefore because Hypocrites ofteÌ„times with shrill voyce and pleasaunt time without any affection of the heart doe singe the prayses of God Mary saith that shee prayseth God from the inward affection of the mynde And in very deede they doe nothinge els but prophane the holy name of God which set forth his glory not with the mynde but with the tongue onely But seeing these woordes Soule and Spirite are diuersly taken in the Scripture yet notwithstandinge beinge Ioyned together they signifie two principall powers of the Soule For this worde Spirite is taken for vnderstanding and this woorde Soule for the place of the affections That wee may vnderstand the minde of the holy Virgin Ioy of the spirit is required before thaÌ„ksgeuing we must note that the same is put in the Seconde place which should be in the first For that the wil of man may be styrred vp to praise God it is necessary that there goe before the reioysinge of the
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
his hand lifted him vp being prostrate and layed on the Grounde Religion was a thousand wayes contaminated In publique Doctryne there was nothinge sincere the gouernment of the Church was quite out of order nothing appeared but mere barbarisme the pollitique gouernment was ouerthrowne the body of the people was rent torne by the Romaines by Herod as by brute Beasts Wherefore the more gloriouse was their deliuerance which they had no hope to enioy And that which the Lorde did then hee doâ—h also dayly For those are his whom he helpeth and deliuereth For that must be fulfilled in vs which happened vnto the people of the Iewes If we fall there is no cause why wee shoulde dispayre let vs looke when the Lord shal stretch forth his hande to helpe vs. This is a notable consolation And by this name Israell hee comprehendeth the vniuersall Church of all the faithfull Israell is here called the Seruaunte of the Lorde as in many other places also because hee was admitted and receiued into the Housholde of GOD. B. But they are the true Israelites which imbrace Christe the Sauiour For all which are of Israell are not Israelites before GOD but onely they which are partakers of the promise Rom. 9.7 Galat. 3.7 euen as Paule proueth in many words That hee might be mindefull of his mercy C. Mary sheweth the cause why a People proane to Destruction was receiued of God yea why GOD would lift them vp nowe that they are fallen namely that in sauing of them he might declare his mercy Notwithstandinge Shee sayth expresly the God remembred his mercy the which hee might seeme after a sort to haue forgotten in sufferinge his People so miserably to bee vexed afflicted For it is a vsuall thing to attribute Affections vnto God accordinge as men gather that hee is eyther angery or pleased with them Therefore God neuer forgetteth his mercye nor chaungeth his Affections But this is not alwayes knowne vnto vs but is oftentimes hid from vs. Therefore Mary sayth that it was Reuealed to Israell that God had remembred his mercy Thus it happeneth vnto vs oftentimes For we are often times so destitute and without all helpe that we cannot tell what to thinke els but the God hath forgotten vs his mercies When we feele that we are destitute of all helpe then let vs remember this that GOD hath holpen his seruaunte Israell And note here that hee calleth the promises of Saluation the mercies of God least any man should thinke that God is moued by any other thing then by his onely mercy to promise and to performe his promises then by the reuealed saluation in Christe 55. Euen as hee spake to our Fathers namely to Abraham and to hys Seede for euer Euen as hee spake to our Fathers C. Bycause mens myndes do not conceiue the Mercies of God no farther then he offereth and testefieth the same by his word here Mary reduceth her selfe and others to the Promises teachinge that God hath bene faithfull and constant in his promises In this sence God is oftentimes called Gentle and true bycause wee shall neuer be perswaded and assured of his good will towarde vs excepte wee remember his worde by which hee hath bounde him selfe vnto vs which worde also doth couple tye with an inseperable knot our saluation with the goodnesse of God Moreouer Mary sheweth by the same wordes that the Couenaunte which God had made longe before with the Fathers was free and without deserte bycause there Shee deriueth the promised saluation from the mere mercy of God as from a well And hereby wee gather that shee was wel exercised in the doctrine of the scripture Mary exercised in the scriptures Euery one at that time looked for the Messyas but fewe grounded their Faith vppon such sincere knowledge of the Scripture Namely to Abraham C. After shee had spoken generally of the promises of God she coÌ„meth to the particuler as if she should say Hee spake not onely to the Fathers but to all their Posterity If you reade it appositiuely it seemeth an absurde alteration of the case For it ought rather to haue bene sayd To Abraham and his seede But it is not a simple apposition Bycause Marye doth not only shewe who those fathers were to whom God spake but doth also extend the force and the effect of the Promises to all the Posterity which were the naturall seede of Abraham Whereupon also it followeth that she speaketh of the solemne couenant which was specially made with Abraham his Posterity For other Promises which were geuen to Adam to Noe and to others did belonge to all Nations generally And to his seede That is to say to the posterity of Abraham Faith maketh the Gentiles the seede of AbrahaÌ„ Galat. 3.7 looking for Christe by Fayth as did Abraham C. For as their owne incredulity cut of many of the sonnes of Abraham and were deuided from the house and Linage of Abraham bycause they were Bastards euen so we which were Forrayners being ingraffed by faith are sayd to bee the true seede of Abraham B. For they which are of Faith saith the Apostell Paule are the Sonnes and seede of Abraham C. Therefore let vs knowe that God spake so in olde time to the Fathers that the grace offred vnto them pertayneth also vnto the Posterity Secondly that the Adoption of all the Gentiles was made by Faith that they might be the spirituall Sonnes of Abraham which were not so by Nature For Marye speaketh not here of Christ the Seede of AbrahaÌ„ as many to curiously write but of Abraham and of the Posteritye of Abraham to whom Iesus the Sauiour was promised For euer As if shee should say that the seede of AbrahaÌ„ should endure to the ende of the world 56. And Mary abode with her about three Monethes and returned agayne to her owne house C. Mary aboade with her Cosine almost three Monethes namely vntil the day of her Childbyrth For it is probable that there was no other cause of so longe tariance but onely this that she might beholde the grace of God which was tolde her of the Angell for the coÌ„firmation of Faith B. As therefore their friendship onely is true whom the grace of God linketh together in friendship euen so they caÌ„not by and by depart one from another which come together in the Lord except the same glory of God which broughte them together doe also put them a sunder the which glory they can better seeke beinge seperated in Body then when they are ioyned together notwtstanding in myndes they are neuer distracted And returned againe to her owne house A. There is no doubte but that Mary greatly reioysed in hearte in all this Iourney 57. Elizabethes time came that she shoulde bee Deliuered and Shee brought forth a sonne C. The suÌ„me of this story is that the birth of Iohn the Baptist was made notable wonderful by diuers miracles which foreshewed that there should be
had commaunded concerning his name Otherwise he had not obayed the cōmaundement of God But hee shal be called Iohn C. Why God gaue this name vnto Iohn the Baptiste wee haue declared before verse 13. Bu. We haue also an example of faithful obedience in the Parents of Iohn in that they obayed the cōmaundement of the Angell receyued not counsailes aduice of their kinsfolkes who not knowing the coūsaile of God thought it best to retayne the approued Custome But custome ought alwayes to gieue place vnto the truth though it be neuer so exellent 61. And they sayd vnto her There is none in thy Kynred that is Named wyth this Name B. This must be vnderstoode of such as were presently aliue or at least of those which were not longe before disseassed For amonge his auncetors many were called by the name of Iohn as he which was Priest when the Temple was builded by Salomon the King And it agreed very wel that looke what name the Priest had vnder the Typical Salomon the same the Priest of the true Salomon shoulde haue For this our Iohn now that the kingdome of Christe began and the building of the spirituall Temple being settinge vp had the office of the more true Priesthoode teaching the people the most wholesome knowledge C. And wee see the custome is taken for a sufficient testimony It was sufficient for them to alleage the Auncient maner and custome the which is geuen to all men almost by Nature Custome vvithout the truth is vayne But what other thinge is custome oftentimes then meere corruption That therefore which is builded vppon Custome alone is infirme and vaine 62. And they made Sygnes vnto his father how he would haue him called A. To make an ende of the contencion the Kinsfolkes seeke to be certefied by makinge Sygnes vnto Zacharias by what Name hee would haue the Childe called who was before instructed of the same by the Angell 63. And hee asked for wrighting tables and wroate sayinge his name is Iohn And they marueiled all B. Hee meaneth waxen Tables in the which in olde time they were wonte to write BV. That which his Tongue coulde not doe hee doth by his hande and by wrtinge requiring Tables by signes and beckes and not by voice E. For when the Mother and Kynsfolkes coulde not agree the Fathers authority was requisite to ende the cōtencion But hee had not as yet the vse of his Tongue when hee stoode in moste neede of the same Therefore when by signes it was demaunded of him what name hee woulde haue geeuen to hys Sonne hee vnderstanding the matter required his writinge Tables that by dumbe Letters hee mighte vtter that which by voyce hee coulde not And when the Tables were broughte vnto him hee wroate thus His name is Iohn Geuinge them to vnderstande that this name was geuen vnto him by the Angell before hee was conceiued Sayinge his name is Iohn If he spake what needed hee to write Wherefore this word saying in this place muste not bee referred to Zacharias him selfe but to the writinge of Zacharias which spake after a sorte And at this agrement of the Parents they marueyled all 64. And his Mouth was opened immediately and his Tongue loosed hee spake and praysed God C. GOD doth adorne and make noble the byrth of his Prophet by restoringe to his Father his Tongue For there is no doubt but that hee put of this Benefite vnto that Day to this ende and purpose that hee might draw all men to the admiration of Iohn And praysed GOD C. Zacharias is sayd to prayse GOD not onely to shewe him selfe thankefull but also that they might knowe that their kinsman and neighbour was punished bycause hee was to slowe to beleeue For hee was not ashamed to glorifie GOD to his owne shame And thus it was knowne to all men that the Infante was not borne by Chaunce or according to common order but promised by heauenly Oracle 65. And feare came on all them that dwelte nyghe vnto them and all these sayings were noised abroade through out all the hyll Countrey of Iury. And feare came on all them C. In this place Feare signifieth Reuerence which came from the feeling of Gods power For the workes of God ought so reuerently to bee considered that they oughte to make vs seriously affected And God doth not dally in his miracles but stirreth vp the mindes of men which he seeth to be sluggish and dull Throughout all the hill Coūtrey of Iury A. The Lord wrought not a miracle to the ende a fewe onely might know the same but to the ende many might be brought to reuerence by this so notable a worke C. Therefore LVKE sayth that the Fame of these things was spred abrod throughoute all the Hill Countrey of IVDEA Howbeit it profited many nothinge at all that they were so touched with the power of GOD for a time bycause when IOHN began his Office of Teachinge fewe remembered how wonderfull his birth was But GOD woulde haue the Fame of these thinges bee spred abroade not onely for their cause which heard but also bycause the miracle might bee more certayne in all Ages which at that tyme was knowne in diuers places 66. And all they that hearde them laide them vp in their hearts sayinge what maner of Chylde shall this bee And the Hande of the Lorde was with him Layde them vp in their hearts A. This is spoken accordinge to the Hebrew phrase and signifieth as much as to consider with ones selfe to deliberate in the minde of any thinge what the meaninge and Effecte of the same should bee C. And here we haue a common spectacle of mans Ingratitude set before our eyes For when vaine and friuolouse thinges doe take to deepe roote in our myndes the rememberaunce of geuinge thankes vnto GOD which oughte for euer to remayne vanisheth away Luke speaketh not of sencelesse wicked men or of the cruell Contemners of God For hee sayth that they layed them vp in their heart meaning that they had a deepe consideration of these thinges And it is lykely that some were mindefull of them for a time but the greater parte within a while after put away that feare which they had cōceiued Notwithstandinge wee must note that they wente not out of the way when they referred the miracles which they sawe to that exellencie which the Infante shoulde haue For we sayd that such was the coūsayle and purpose of GOD that Iohn might afterwards come abroade with great commendation Therefore they sayd What maner of Chylde shall this bee B. Bycause they sawe the mightie power of the Lord which was shewed in sundry Myracles concerninge the Childe there was cause why they should looke for great things concerninge him and should bee as it were afearde for the more present maiesty of the Lord. And so are the hearts of men framed that the more they see his outstretched Arme and power the more they feare God Hereupon it
noyse a whirlewynd and tempest and a flame of a deuourynge fire So in the good porte he is sayde to visite those whoÌ„ he blesseth whereby he declareth that he is presente with them and chat he careth for them So he visited the Hebrewes when he deliuered them out of the Bondage of Aegypte But no visitation of God may be compared with this present visitation whereof Zacharias speaketh because with this visitation he visited regarded his people in his sonne C. Wherefore in this woord Visited there is a secret Antithesis because the countenance of God was turned away for a time from the miserable sonns of Abraham For they were in such calamity that no man thought that GOD had any maner of care for him A. But the people of God had full redemption from all euils by Chryste Hereuppon Zacharias singeth And redemed his people C. The Visitation of the whych Zacharias speaketh is put here as the cause and beginning of the redemption As if he should say God hath visited looked vppon his People to redeeme them A. And this Redemption sheweth that there was first a captiuity For the People was so captiued that they could not hope for deliuerance from any other then from God alone But in what Captiuity were they Surely at that time they were oppressed with cruell Tyranny but yet the Captiuity was more hard grieuous froÌ„ which they were to be deliuered For the Lorde by and by after the beginning promysed a Redemer of al men which were whych should be to the Worlds ende Neither was the people alwaies Captiue Whereupon it followeth that the redemption was not carnall For there were certaine Ages in the which the people floryshed Euen so Chryste is a Redemer of mens Soules and not of theyr Bodies onely And there is no doubte but that so was the meaning of Zacharias As if he should say Christ a redeemer of soules He taking our flesh vppon him visited those that were in bondage and in the shadow of Death and visiting theÌ„ and geuing himselfe for those that were in Bondage he redemed them with peril of his owne Life submitting hymselfe vnto that punishmente whych was due bnto those that were in Bondage C. And hereby we gather that the holy Fathers them selues were not free from the Yoake of sinne and from the Tyranny of Death but by the grace of Chryst For Chryst is sayde to be sente a redeemer to the holy and elect people of God But if so be RedemptioÌ„ were then brought by Chryst and not before he came in the flesh it followeth that the Faythfull whych were deade before his commyng were all theyr Lyfe time the Seruauntes of Syn and death which were very absurde VVee aunswer that the force and Effecte of this Redemption whych was once offered in CHRYSTE was Common to all Ages 69. And hath raysed vp a horne of Saluation for vs in the house of his seruaunte DAVID And hath raysed vp a horne C. Hee sayth it is raysed vp because the People were fallen before and were scattered As if he should say Howsoeuer we seeme to we are fallen to be voyde of all hope God hath raysed vp again his power of Sauing Health For the Throane of DAVYD being ouerthrowne and the People being dispersed the hope of SaluatioÌ„ semed to be cleane gone R. By this VVoorde Horne is signified accordyng to the Hebrew phrase Kingdome and power euen as also we may read in Daniel Dan. 7.7 where the prophet firste seeth 4. Beastes of the which the fourth Beast had ten Hornes that which he himselfe afterwardes declaring in the 24. Verse expoundeth for Kyngdomes or Kyngs â— Kin. 16.1 either because Kyngs were consecrated by the powryng of oyle out of a horne or else because the might of Beasts resteth in theyr Hornes as wee may Read in DANYELL of the Ramnie and the Goate which runne full Butte one at the other Dan. 8.6 And in an other place it is sayde I vvill breake all the Hornes of sinners Psal 75.11 Psal 112.9 â—ie lameÌ„ â—3 but the Hornes of the righteous shal be exalted Againe His horn shal be exalted in glory C. Zacharias verely alludeth to the prophesies of the prophets in that which sodayne sauing Health is promised in matters past all Hope Yea this phrase of Speach is taken out of the Psalme â—sa 131.17 where it is sayde There I will make the Horne of DAVYD to florishe I haue Ordayned a Lanterne for myne anoynted To be shorte in these VVordes Zacharias sheweth that the power might and Kyngdome of CHRYST shal be fyrme and Euerlasting As if hee should say He seÌ„t Chryste the promised Sauiour against whom neyther Sinne neyther Death nor Hell Gates shall preuayle because the Horne is lyfted vp Other KYNGEDOMES are called greate and Myghtie of theyr Names and Ryches as of the Abundaunce of theyr Commodyties of their People of theyr Honoures and other theyr temperall Blessings BUT this KYNGEDOME is called the KINGDOME of SALVATION of Grace of Lyfe of Ryghteousnesse and of truth and the KYNGDOME of euery thynge that appertayneth to SALVATION whereby also it is seperated and knowne from all other Kyngdomes WHEREFORE if GOD hath declared vnto vs hys Power in no other then in CHRISTE to saue vs it is greate VVyckednesse to swarue from hym if so be we desire to be saued of GOD. AND noate heere that the same HORNE vvhych to the Faythfull is a HORNE of SALVATION is to the Wycked Terrour and Destruction In the house of his Seruaunt Dauid He calleth DAVID the seruaunte of God Not simpely because hee Worshipped GOD as one of the GODLY But in an other Respect Namely because hee vvas chosen to Gouerne and saue the People that he vvyth hys Successours might represent the Person of Christ AND Althoughe there remained no parte of a KINGDOME to bee seene amonge the IEVVES yet notwithstandyng because ZACHARIAS stayed hym selfe vppon the Promises of GOD hee feared not to call DAVID the Seruaunt of GOD in whome GOD gaue a view of the SALVATION to come Whereuppon it followeth that then in very deede Chryste is made vnto vs the Author of Saluation when he raigneth amonge vs to gouerne vs. Moreouer concerning the promises made vnto Dauid wee haue spoken partely already 70. As hee spake by the mouth of his Holy Prophetes which haue bene since the World began As hee spake C. Or as he promysed Least for Nouelties sake the Saluation which hee testifieth to be brought by Chryst should be doubted of he cyteth the Prophetes as witnesses of the same who being raysed vp in diuers times yet notwithstanding teach with one consent that we muste hope for saluation from Chryst aloane For it is not the purpose of Zacharias to coÌ„mend the Fayth and Constancy of God because he performeth and fulfilleth that which he had promised long before but rather seeketh to bringe the faithfull to the auncient Oracles to the ende they might
the more certainely and gladly imbrace the Saluation offered vnto them of the which all the Prophetes had testified from the beginning For our faith which is the sound and firme Foundation is truely referred vnto Chryst seeing he is manifested by the Testimonies of all the Prophets And although there are not many euydente places in the Prophetes concernynge Chryst yet notwithstanding there is no doubte but that the meaning of all the Prophetes was to leade vnto chryst as to the ende as did Moses also For what was the end of the Ceremonies And the Prophetes were interpreters of the Law wherefore if the law leade vnto Chryst it followeth also that the Prophets leade vnto Chryst Howbeit if any man doe more narrowly waighe and consider the Prophets he shal find that there is not one which leadeth vnto Chryst For they cannot haue theyr truth but in Chryst For their commoÌ„ vse was to conclude their speaches by the Couenaunt of the Lorde Thereunto alwaies they reduced the People that they might stand fast in the same Hee which knoweth not this shal neuer vnderstand the Prophetes as did not the Ievves who standing very curiously vpon the enarration of wordes and not vnderstanding the dryft and purpose of the same erred By the mouth of the Holy Prophetes C. He calleth the Prophetes holy to the end their Woords might haue the more authority and reuerence as if he should say that they were no lighte or common but plausible VVitnesses hauing commaundement from God to testify of Chryste Let vs know therefore that they spake not of them selues or see theyr owne decrees before the world but that God spake vnto vs by them Heb. 1.1 2. Pe. 1. â— The which the Apostles testifie But how euery one of the Prophetes haue borne witnesses vnto Chryst it were to longe particulerly to shew Let this at this present serue that they spake plainelie ynoughe of that Redemption to come which was reuealed in Chryst 71. That vve should be saued from our Enemies and from the Hande of all that hate vs. E. The Greeke Texte hath Saluation from our Enemies c. That is to say That vve might be deliuered froÌ„ our Enemies Or. That he wil delyuer vs. E. This Verse and some of them following dependeth vppon the nexte Verse going before where it is sayd As hee spake VVhat hath hee spoken He hath spoken Saluation froÌ„ our Enemies that hee woulde shewe mercy and so forth C. Therefore although this Speach Saluation froÌ„ our Enemies be harde to bee vnderstande yet notwithstanding the sence is plaine that no practises power force and lyings in wayte shall let God for the perpetuall preseruing of vs when wee are deliuered out of theyr handes So that Zacharias doth more plainly explicate the power and Office of Chryst And to speake truth it should profite vs little or nothing to heare that Chryste is geuen vnto vs excepte also we knewe what he profiteth vs. Therfore for this cause he doth more fully teach wherefore the Horne of Saluation was lyfted Namely that the faythful mighte be saued from their Enemies And there is no doubte but that Zacharias knew well inough that the Churche of God had not the pryncipall war wyth flesh and Bloud but with Sathan and all his Traine by which the mortal Enemy seeketh heere Euerlasting Destruction For although also External Enemies doe assaulte the Church yet notwithstanding seeing the kingdome of Chryst is Spyrituall hee speaketh specially heere of Sathan the Prince of this World and of his Army Agayne it is noted how miserable the condition of men is without Chryst that is to say they lie prostrate vnder the Tyranny of the Deuill For otherwise Christ would not haue deliuered his chyldren out of his hand that is to say from his power Notwithstanding this Place teacheth that the Church so longe as it is a Pilgrime in this world is amoÌ„g her Enemies and is subiect vnto theyr Violence if so bee Chryst were not at hande to helpe But this is the inestymable grace of Chryst that our saluation is sure and safe although wee bee beâ—et round aboot with Enemies 72. That he would deale mercifully with our Fathers and remember his holy couenaunt That he would deale mercifully E. That is to say That he would perfourme that towardes our Fathers which of his mercy hee promised vnto them and that he might be myndefull of his holy Couenaunt Hereuppon we see that it came to passe by the onely mercy of God that hee sente a Redeemer this is the Foundation of the whole Redemptiyn A notable Order verely to be obserued For after he had described the Office of Chryst he sheweth agayne that Chryst is not geuen for our merite but onely of the free Mercy of God Tit. 3.5 Not of workes that be in righteousnes which wee haue wrought but according to his mercy he hath saued vs sayth the Apostle With our Fathers C. The Fathers might haue bene thought to haue ben worthy and to haue obtayned this thinge by theyr merites For the VVorld hath ben alwayes thus superstitious that it hath worshipped deade Sainctes insomuch that it hath made of them an Idol Moreouer he meaneth heere that not onely their Nephewes but also their Fathers were vnworthy of so notable a Benefite of God Furthermore wheras Zacharias exteÌ„deth the mercy shevved in his time vnto the Deade Fathers that they myghte all haue the feeling of the Fruite thereof it followeth hereof that the grace and power of Chryste is not contayned wythin the Straights of this Momentany life but is Eternall Neyther hath it an ende wyth the Death of the Flesh seing the Soule lyveth after Death and a Resurrection followeth the Deathe of the Flesh Therefore as neither Abraham nor any one of the Sayntes could attayne Saluation by his owne power and Merits euen so the coÌ„mon Saluation in Chryste was declared to all the Faythfull as well to the deade as to the Lyuing And remember hys holy couenaunte C. GOD is sayde to be mindefull of his Couenaunte because by that longe Delay hee might seeme to haue forgotten thinges vnder the which delay he suffered a People miserably afflicted to languish Therefore there are here three things in order to be obserued which are contained in this verse Fyrst of all that God was led by his mere mercy to make a Couenaunte with the Fathers Secondly that makyng a Couenaunte hee tyed the Saluation of men vnto his word Thyrdly that hee offeted all manner of Grace and goodnesse in Christe that so he might establish all hys promises For the assuraunce of theyr Faith consisteth only in Chryst In the Couenaunt remissioÌ„ of sinnes is promised but the same consisteth in the Bloud of Chryst Righteousnesse is promised but the same is offered in the Satisfaction of Chryste Life is promised but the same is to be soughte no where else sauing in the Death of Chryst Exod. 24.7 Heb. 9.19 And this is the cause why God in
is nothing hyer but onely height it selfe there is Chryst in his Diuinity euen as the daie sprynge or Sunne rysing For he proceeded from the Father euen as the beams of light proceede from the Sun Thus Chryst speaketh of himselfe Iohn 3.13 No man ascendeth into heaueÌ„ but he which came downe from heauen For he hath not his Oryginall froÌ„ the Earth where hee was conceiued and borne In like manner he saith I wente oute from the Father Ioh. 16.28 and came into the world This Sonne of God sayth Zacharias hath visited vs comming to vs into the Earth and hath geuen to vs myserable dampned Sinners remission of Sinnes 79. To geue light to them that sate in Darkenesse and in the shadowe of death and to guide our feete into the way of peace To geue Lighte to them that sate in darkenes C. In this Zacharias extollâ—th the mercy of God that the shadow of Death being put away the lighte of Lyfe was restored vnto the People of God And this seemeth to be an allusioÌ„ to the Woordes of the Prophet where Chryst is called the Sonne of righteousnes carying health in his wynges Mala. 4. â— that is to say in his Beames WheÌ„ the Sun ryseth we know by Experience the health followeth the same For by the rysing therof we feele our selues more mery and chearefull of the which sicke persons haue best experience As touching light and darkenes we haue the like speaches in Esay A people which walked in darknes saw great light Light is rysen vppon them that dwelte in the shadovve of Death The like we haue in many other places Concerning the which matter Esay 9.1 read the annotations vpon Mathevv BV. Therefore he perseuereth in the Metaphor Mat. 4.16 As the Sun geueth lighte vnto oure Bodies so Chryste geueth lighte vnto our mindes And withal he sheweth wherefore he calleth Chryste the day sprynge Namely that he might lyghten such as sit in Darkenes and in the shadow of Death By these words we are taughte that there is no quickning light in the world without Christ but that all thinges are couered with horrible darkenes of Death therefore Esay in another place testifieth that this benefite is proper to the Church onely Behould sayth he darkenes shall couer the Earth and a thicke miste the People Esay 60.1 but vppon thee shall the lord aryse and his glory shall bee seene in thee Notwithstanding it may be demauÌ„ded how the Israelites sate in the shadow of Death Question whose hearts the Lorde alwayes illumined by fayth Ansvver We answer that the Godly which liued vnder the Law being beset round about with the darkenes of Death behelde a lyghte a farre of in the comming of Chryste by which they were refreshed leaste they should bee ouerwhelmed with presente Death It may also be that Zacharias had respecte to the miserable estate of hys tyme. But this is generally true that by the comming of Chryst a lighte is risen vp to al the Godly which were from the beginning and which shall be to the ende to quicken them because he hath poured lyfe also into those that were deade BV. Furthermore Zacharias ioyneth heere the Iewes and Gentyles together and describeth the Condytion of mankynde and the office of Chryste Therefore he sayth Chryste therefore came that he might be the lighte of the World and to illuminate meÌ„s hearts by the Ghospell and to call them vnto him which were held in Captiuity vnder Sathan in blyndnes in the darknes of Vnbeliefe that so he might dyrecte theyr feete into the way of peace Read the 4. cap. of Math. verse 16. Note heere that if the electe before they bee called be in the shadow of death what shall wee thinke of the Reprobate To be short we must set agaynst the shadow of Death the light and brightnesse of Chryst who putteth away these darkenesses that we might be illumined vnto Saluation His brightnesse aloane ought to be sufficient for vs. To directe our feete into the way of peace C. By this parte Zacharias teacheth that the perfection of al goodnes and the summe of all felicity coÌ„sisteth in Chryst aloane The Name of peace may be taken in his owne proper sence welinoughe because the illumination of Chryst is able to pacify mens mindes But because the Hebrevves by peace vnderstande the happy Successe of all things there is no doubt but that Zachartas wente here aboute to make Chryst the Author of perfect blessednes least we should seeke for any maner of goodnes elsewhere but being perswaded that we are perfectly blessed in Chryst we might stay our selues vppon him alone To the which effect pertaine these words of the Prophet The Sunne shall shyne to thee no more by day Esay 60.19 nor the Moone by night but the Lord shal be thy euerlastynge lighte But if Zacharias by the onelie sighte of his Sonne being yet an Infante was led to speake so notably of the Grace and vertue of Chryst before hee was borne are not they to vnthankfull which thinke not so Honourably of Chryst after that hee is deade rysen agayne and ascended into Heauen that he mighte sit at the ryght hande of his Father as they ought and do diminish his Power of a Sauiour the Tytle whereof was geuen vnto him by the holy Ghost he being yet in his mothers wombe For wee must remember that which we spake before how that Zacharias spake not of hymselfe but by the dyrection of Gods Spyrite R. This is the Summe of Zacharias songe in the which seeing the truthe is specially commended and the mercy of God Gods benefites declared which are come to vs by Chryst manifested by the preaching and Testimony of Iohn let vs confirme our Faith and shewe our selues thankefull vnto God that with thankefulnes we may keepe and enioy those Benefites which by Gods liberality wee haue receiued throughe Chryst 80. And the Chyld grew vvaxed stronge in Spyrite and was in wyldernesse till the Day came when hee should shew himselfe vnto the Israelytes And the Chylde grewe C. Thys the Euangelyst Luke addeth to knit vp the history And waxed stroÌ„g in spirit As the Natiuity of Iohn was wonderfull so the increase of his age was not without admiration For as hee grewe in stature and in Body so also hee was corroborated with the streÌ„gth of the Spyrite Not that he had nowe vnderstanding but because there was a straunge and vnwonted towardnes in the Child which was a signe that the holy Ghost dwelt in him C. Therefore according to the portion of euery age the holy Ghost sheweth it self more and more both in words and also in deedes And was in wildernesse A. Reade our Annotations vpon the first Verse of the third Chapter of Mathews Gospell Til the day came c C. That is to say he lay hid vntill the time came in the which the Lord had determined that he should shew himself C. Whereby wee gather that Iohn
thoughe hee knew wel inoughe his calling yet notwithstanding he enterprysed nothynge before his time but obaied GOD the caller But Iohn did not goe apart into the VVildernesse to make satisfaction there or to suffer penury for his sinnes but he went aparte that he might Obay his deuine calling For he was chosen from his mothers wombe to this end and purpose that he might not drinke wine nor any stronge drynke That is to say that he might lead a life contrary to common custome and agreable to the lawes of the Nazarites And he was called to this kynd of Life not to make satisfaction for sins by the merits of VVorkes not to be an Example vnto others to dwell in VVildernesse withoute the calling of God but to get Authority and credyt to his testimony which hee minded to geue vnto Christ Iesus Chryst in respect of himselfe stoode not in nede of mans testimony I Iohn 5 3â— saith he haue greater witnes then the witnes of Iohn for the workes which the Father hath geuen mee to finish the same workes that I do beare witnesse of me that the Father hath sent me But seeking the saluation of men hee appoynted the Testimony of Iohn as of a burning and shyning lighte to the ende the vnbeleuing might haue no excuse For God would haue meÌ„ broughte by al means to the knowledge of hys son But the VVicked rather desired to stop their Eares both at the voyce of the son of God and also at the voyce of the forerunner Iohn the Baptist then to geue place vnto the truth euen as Christ casteth in theyr teeth saying Iohn came neyther eatyng nor drynking and they say he hath a Deuil The Son of man commeth eating and Drynking and they say Behoulde a Glutton A Bybber of Wyne and a Friende of Publicanes and sinners Chapter the II. AND it came to passe in those daies that there went a Commaundement from AVGVSTVS Caesar that all the Worlde shoulde bee Taxed The taâ—ing of the vvhole vvorld by the Emperour Augustus And it came to passe in those daies C. Heere the Euangelyst Luke setteth downe the History of Chrystes Natiuitie which Mathewe hath pretermitted For Mathew sheweth the Genealogie of Chryst and then how he was borne but very bryefly But Luke sheweth at large his natiuity and howe it came to passe that Chryst was borne in the city of Bethelem when as his Mother Mary dwelte in another place her time of childbirth being at Hand And first of all hee excludeth mans Counsayle when he sayth that Ioseph and Mary leauing theyr House came thyther to be taxed If so be they had of purpose chaunged the place that Mary mighte haue traueyled in Bethelem we might haue imputed the same vnto men onely but seeing they purposed nothing else then to obey the Commaundement of Augustus we may euidently see that they as blynd men were led thyther by the hand of God where Chryst shoulde bee born This semeth to be done by chauÌ„ce euen as all other thynges whych are not dyrected by the certayne Counsayle and determination of men are ascrybed by prophane and vngodly persons vnto Fortune But wee must not simpely consyder what is done but we must therewithal remember what was spoken long before by the Prophet and the comparisoÌ„ doth euidently shewe that this Taxe was not commaunded by AVGVSTVS CAESAR without the woÌ„derfull Prouydence of God and that Ioseph and Marie came from home that at the very same instant they might come into Bethelem Thus wee see that the Holy Seruauntes of God sometime althoughe they bee waueryng in mynd not knowing whether they goe doe notwythstaÌ„ding keepe the right way because God dyrecteth theyr feete Also the wonderfull Prouidence of God doth herein â—o lesse declare it selfe that the seuere coÌ„maundement of the Emperour doth as it were drawe Mary from her house that the Prophesie might be fulfilled GOD had appoynted the place by the Prophete as wee shall see heereafter where hee woulde haue his son to be borne If so bee MARY had not bene by Force compelled shee was determyned to be brought a bed at home AVGVSTVS commaundeth a Taxe to bee made in IVDEA and euery one to presente his Name that afterwarde they myghte paye they re yerely Tribute which before they wer wont to pay vnto GOD. Thus a prophane Man extorteth that vnto himself whych GOD was wonte to take of hys people And thys was euen as much as if he challengyng the IEVVES wholly to himselfe should forhyd them euer after to be counted the People of God Thus when the IEVVES were come to the extreame poynte of Desperation and seemed to bee cutte of from the Hande of GOD for euer GOD dyd not onely sodaynely contrary to the Hope and Expectation of all men sende a remedy but vseth also that VVycked Tyranny to redeme the people For the Lyeuetenaunte or whatsoeuer hee was that was the Deputy or Seruaunte of CAESAR in exeÌ„tynge that whych was commaunded hym is the secrete Instrumente of GOD to call MARY to the place whych GOD had ordayned appointed for her And in deede to this effecte pertaineth the whole narration of Luke that the Faythfull might knowe that Chryste was gouerned and led by the hande of God euen from his swadling Clothes For thys doth not serue a lyttle for the certainty of Faith that sodainely and contrary to her expectation Mary was led into Bethelem that from thence that redeemer might come euen as he was promised There went a commaundemeÌ„t from Augustus Caesar R. At what time Iohn and Chryst were borne the Ievves were in the power of the Romains into the which they were brought by PoÌ„peius Magnus when Hierusalem was ouercome And this Caesar was called by hys proper name Octauius being the seconde Emperour of the Romaines and called Angustus of Augurio that is of Sooth saying because he was most fortunate in his gouernement and noted of al meÌ„ as one sent from God This Octauius in the 42. yere of his raigne by a publique decree commauÌ„ded that all the Iewes and Syrians in the world should be taxed Now it was necessary that Chryst according to the scriptures should be borne in Bethelem as we sayd euen now Therefore the Vyrgin the mother of Chryst was brought thyther by Gods prouidence That all the world should be taxed E. That is to say all Iury and Syria For it is spoken by a figure called Synecdoche part being put for the whole that which figure is often vsed of the Romaine wryters and therefore ought not to seeme hard vnto vs. And there is no doubte but that this taxe weÌ„t throughe out all Countries that the same might be the more tollerable and not so Odyous Notwythstanding there might be dyuersity in the order of tribute And this first taxing was made wheÌ„ Cyrenius was Liefetenaunt in Syria And this first taxing was made C. This is sayd to be the first taxe because the Iewes being theÌ„ quyte subdued had a new
and straunge yoake laied on thē For whereas some say that it was the first taxe after that Cyrenius was liefe tenaunte of Syria it hath no shewe of truth There was a yerely tribute but there was not a yerely taxe Wherfore the sence and meaning is that the Iewes were at that time in far greater wyse oppressed When Cyrenius was liefe tenaūt in Syria E. The sundry appellation of the Liefetenaunts name hath no absurdity whyle some call him Cyrenius some Quizinus or Quizinius For wee know that the Greekes in turning Latine doe for the moste part chaunge somewhat in the pronuntiation As touching the name of Taxe the Greeke word is Apographe that is to say a description a partition into degrees or Families or Cities or tribes or hundredes in like manner annotation and Regestring is description description in respecte of those that are taxed This Description was made to the ende it might be known how much euery one was worth and so Trybute was taken accordyng to euery mās ryches And also that the certayn number of the people might be knowne But what sūme was requyred of euery one neyther Luke here nor any other wryters do declare Iosephus in hys seuenth Booke of the warre of the Iewes the 26. Chapter sayth that Vespasian taxed the People and commaūded that the second Groate shoulde bee brought into the Capitoll or pallace of the City of Rome the which whether it bee agreeing with this Taxe of Augustus yea or no it is vncertaine Reade the 17. cap. of Math. the 24. verse C. But there aryseth a far greater difficulty doubt of another place For Iosephus affyrmeth in his 18. Booke of Antiquities the first Chapter that Quirinus when Archelaus was banished into Vienna was Liefetenaunte who assigned Iudea to the Prouince of Syria For all Wrighters doe agree that Archelaus raigned nine yeares after the Death of his Father Herod Whereupon it followeth that betwen the Birth of Christe and that Taxe there were about thirtene yeares For all men submit themselues to Epiphanius Iudgement who affirmeth that Christe was borne the three and thirtith yeare of Herods raigne that is to say foure yeares before his death This also is some what intricate doubtfull that the same Iosephus hath in his 18. Booke and third Chapter where hee saith that this Taxe was made in the 37. yeare after the towne Actium in Epyre was wonne The which if it bee true Augustus suruiued almost seuen yeares longer And so eight or nine yeares of his Age shal be deminished For it will appere by the third Chapt. of Luke that he was then but fifteene yeares olde But seeing the age of Christe is better knowne then that it should be drawen in question it is very likely that Iosephus erred in this point as in many other also And in deede the Cronicles shew that Quirinius was Consull 19. yeares or there aboutes before the Augustus had ouercome Antonius and raigned alone so hee should be a very olde man when he was sent to gouerne the Prouince Moreouer the same Iosephus reckoneth vp foure Liefetennauntes of Iury within the compasse of eight yeares when as he confesseth that Quintus was Liefetnaunt eleuen yeares The same was Valerius Gratus whom Pontius Pilate succeeded Howbeit another solution may bee brought that it was not lawfull by by to take the Taxe in hand after it was cōmaunded For Iosephus sheweth that Coponius was sent with an army to represse the Iewes Whereby wee may easely gather that the Taxe was let for a time by the Tumult of the people and the Woordes of Luke beare this that there went forth a cōmaundement about the time of Christes natiuity to Taxe the People and a taxe could not be made without the alteration of the state of the Kingdome seeing that Iury was made a part of the Prouince And so this latter parte shal be added in steede of correction This first taxing was made whē Cyrenius was Liefetenaunt That is to say then it was brought to effect and not before Howbeit the whole question is not yet answered Question For seing that Herode held Iury to what ende should the People bee taxed who payde no Tribute vnto the Empire of Rome Wee answere Aūsvvere that there is no absurdity if we say that Augustus to accustome the Iewes to the Yoake would haue them taxed euen vnder Herod Neyther did the peculiar Kingdome of Herod let but that the Iewes might pay somewhat in the name of Tribute to the Romayne Empire For wee know the Herod had but a seruile kingdome But what reason mooued Eusebius to say that this Taxe was decreed by the Senate house we know not 3. Therefore went al to bee taxed euery man to his owne Citty R. Seeing that this Taxe was in Iury euery man went to geue his name into his owne Citty that is into the Metropolitane CITY of his owne Tribe For euery Tribe had his Metropolitant City The Metropolitane City of Beniamin was Hierusalem of Iuda Bethlehem The rest of the Tribes had their Cities also 4. And Ioseph also went vp from Galilee out of the City of Nazareth into Iury vnto the City of Dauid which is called Bethlehem bycause hee was of the house and Lynage of Dauid R. Ioseph and Mary go vnto Bethlehem that as it may seeme they might obay the decree of their Magistrate But this was the worke of God that the saying of the holy Ghoste might be fulfilled and that Christe according to the Decree of his Father mighte bee borne in Bethlehem A. As wee haue shewed in the first verse Obedienc to Magistrates By this example we are taught to shewe withal dilligence our obedience to our magistrate in Ciuill matters though they be grieuouse For if so be the Parents of Iesus Christ the king of Heauen and earth obayed the commaūdement of a heathen Magistrate what honor and how great obedience doe the faithfull owe vnto a Christian and Godly Magistrate Vnto the City of Dauid R. Bycause Dauid was borne there therfore it is called his City Bycause he was of the house linage of Dauid The scripture doth oftētimes ioyne these words house and linage together and yet the one cannot easily bee distinguished from the other That Ioseph and the Virgin did not onely appertaine to the tribe of Iuda but were also of the Linage and stocke of Dauid of the which Seede Christ was promised we haue shewed in our Annotations vppon the first Chap. of Mathew the 16. verse 5. To bee taxed with Mary his spoused Wyfe which was with childe A. Reade the 27. verse of the 1. Chapter going before BV. Mary bycause she was great neere her time might haue excused her selfe from takinge this Iourney but shee woulde not so doe For she would not bee an offence to others And thus it ought to be that they mighte come to Bethlehem bycause of the Prophesie of Micheas of the which we haue spoken in the firste verse
Miche 5. ◠It was meete that the same Taxe should serue this matter The which neyther CAESAR nor his Liefetenaunte knew 6. And so it was that while they were there the dayes were accōplished that she should be deliuered A. Howe longe Mary was in Bethlehem before the time of her Childebirth wee cannot gather by the Wordes of Luke onely this wee know that then the Prophesie was fulfilled concerning the place of Christes Natiuity 7. And shee brought forth her firste begotten sonne and wrapped him in swadling clothes and layed him in a Maunger bycause there was no roome for them in the Inne And shee brought forth her first begotten Sonne B. That is called the first begottē sonne before whom there came no other by the same Parentes althoughe there were neuer any other borne after him He saith not His first begotten but Her first begotten son And in that hee sayd her sonne as Epiphanius noteth he geueth vs to vnderstand that hee was borne of her after the fleshe The same which is here called her first begotten was also called the first begotten of al Creatures Colo. 1.15 Rom. ◠19 not Ioyned to any Creature but begotten before any Creature was Hee is called also the first begotten among many bretheren not in that he was borne of Mary as though there were other sonnes of her but among those which are worthy to receyue the adoption of the sonnes of God by him But he is called both the first begotten and also the sonne of Mary not bycause she had other sonnes For the like appellation is also in his first and deuine generation before his cōming in the fleshe For hee which is in deede the first begotten Sonne of his heauenly Father before all creatures is not called the first begotten because others were begotten after him of the Father for hee hath no second brother but is the only begotten Sonne so also the case standeth in his cōming into the fleshe For he is the sonne and the first begotten of Mary but the same is also the onely begotten Sonne of MARIE hauinge no seconde Brother And wrapped him in swadlinge Clothes B. It is to be coniectured that these Clothes were not torne Cloutes For Marye though she were poore was clenly and neate Bycause there was no roome for them in the Inne C. Heere wee see not onely howe great the neede of Ioseph was but also howe seuere the cōmaūdement was in that all excuse layed aside Ioseph is cōstrayned to bring his wyfe with him in a very vnfit time she being neere her trauaile And it is likely that they which came of Kingly race were handeled more sharply and contumeliously then the rest Ioseph was not so heedelesse but that he was carefull for the Chylde birthe of his Wyfe Wherefore hee woulde willingly shoonned this necessitye But bycause hee coulde not hee commeth against his will and committeth himselfe vnto God Thus wee see what a beginning of Lyfe the Sonne of GOD had B. It pleased the Lord to bee borne in extreame pouerty and neede to teache vs to contemne the Worlde and to desire heauenly thinges Hereuppon it came to passe that a more Commodiouse place coulde not bee had for his Mother being neere her traueile then the stawle of Oxen when as no doubt manye wicked Persons had the moste hansome places to enioye their Pleasures Heere a man may see what difference there is betweene the Iudgement of GOD and the Iudgement of the Worlde BV. But wee must note that hee beinge Riche was made Poore for our sakes geeuinge vs a woonderfull example of true humility The World hath heere sufficient cause to stande in admiration and to bee thankefull and matter also to followe all the Dayes thereof For the Sonne of GOD commeth downe from Heauen and with extreame Humillitye humbleth Him selfe that Hee mighte Exalte vs into Heauen and mighte teach vs Charity and modesty of Mynde C. Therefore Hee was caste into a Stable stawle and placed in a Maūger and was denyed place of Rest amonge men to the ende wee mighte haue enteraunce and Inheritaunce in Heauen and fellowship with Angells So that wee receyue him by Fayth who is sente vnto vs of GOD to bee a Kinge and a Sauiour though in a contemptible forme Concerninge the great abiection of our LORD and the Example of Humillitye which is set before vs in that hee abased him selfe PAULE handeleth verye notablelye in the Seconde Chapter of his first Epistle to the Philippians Verely to be wrapped in simple Clothes and to bee layed in a Mawnger are arguments of pouerty as was also the offering of two yoūge Pigeons in the time of purification Wherefore most truly he sayd Math. 9.20 Foxes haue hoales and the Byrdes of the Ayre Neastes but the sonne of man hath not where to rest his heade The Lord also humbled himselfe euen to the basest things least any man should blame his maiesty to bee a stay and let that hee coulde not come vnto him and beleue in him saying Hee is the most hyghe I dare not presume to come vnto him being earthly and a wretch Pouerty in Christ is an example for vs. B. And let Rich men of the Worlde hereby learne not to like the better of them selues bycause of their Riches nor the poore the worse bycause of their pouerty but let both come vnto him with sure confidence and with greate Submission and Faith Heb. 4.15 to him I say which hath felt al the miseries of man sinne onely excepted B. It is better to way these things than curiously to dispute of the maner of his birth and to obscure the truth of God with mans Inuencions Our Lord was a true perfect man hee had a very mother and therefore shee brought him forth accordinge to the cōmon order of Nature Who the more that hee tooke vpon him the infirmities of our Nature the more hee declared his loue towarde vs the which being wayed wil increase faith towardes him and loue towardes our neyghbors with all maner of modesty 8. There were in the same Countrey Sheepheards abyding in the field and watching their flock by night There vvere in the same Countrey Sheepheards C. It had bene superfluouse for Christ to be borne in Bethlehem except the same had ben knowen to the Worlde Notwithstandinge the maner which Luke describeth seemeth in the Iudgement of men vnfit First Christ is reuealed but to a few Witnesses that in the darke night Secondly when as God had at hande many Witnesses endued with honour and exellency settinge them aside hee chose onely Pastors or Sheepheards a contemned sorte of men and of no Estimation Here of necessity all reason and prudence must be foolishe and we must needes confesse that the Foolishnesse of God 1. Cor. i. i5 doth exceede all the Wysedome in the Worlde And this was a parte of his humility by which no part of his glory was deminished but lay hid onely for a time Furthermore
glory of God so much he hath profited in the faith of Christe Yea so often as mencion is made of our saluation we must know that we are styrred vp as it were by a signe geuen vnto vs to geeue thankes and to praise God And in Earth peace BV. This worde earth is put for men dwelling vpon the earth to whom they sing that peace is happened with God by the natiuity of CHRISTE C. This notwythstandinge is the most approued readinge that after the same the thirde part may also follow In men a good will Howbeit touchinge the substance of the matter whether you reade In earth peace Or In men peace notwithstandinge the first seemeth best to agree bycause there is no doubt but that these two parts doe answere and agree one with the other Glory to GOD on high and in earth peace But except wee set men against GOD the antithesis shall not be full and perfect It may be that the Greeke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiued the Interpreters bycause the sence of the words was obscure to say that there is peace in men But seeinge the sayd preposition is superfluouse in many places of Scripture there is no cause why it shoulde stay vs. Notwithstandinge if any man will referre the fame vnto the last parte the sence shall remayne all one as we will shewe anonne Nowe let vs see what the Angells meane by the name of Peace They speake not of the externall peace which is betweene man and man but they say that there is Peace in the Earth when men are reconciled vnto God haue peace in their mindes We know that we are borne the children of wrath and that wee are by Nature enemies vnto GOD so that wee must needes bee vexed with horrible vnquietnesse so long as wee feele that God is displeased with vs. Therefore wee must note a shorte and plaine definition of peace from the contraries Peace of Conscience commeth by Christe namely from the wrath of God and from the terror of death And so there is a double relation the one vnto God and the other vnto men bycause then we haue peace with God and he pardoning vs not imputinge our sinnes vnto vs beginneth to be fauourable and wee quietinge our selues in his fatherly goodnesse do with sure trust call vpon him and doe without feare boaste of the saluation promised vnto vs. CHRIST therefore is our Peace by whom the Father hath reconciled the World vnto him Ephe. 2.14 1. Cor. 5.19 not imputinge vnto men their sinnes Beholde the peace which commeth by Christe that is to say the clerenesse of Conscience when by fayth wee are preswaded that GOD is pleased with vs that is to say that hee imputeth not vnto vs our Offences for his sonnes sake insomuch that for them wee neede not feare neyther Sathan nor Death Rom. 5.1 For wee beinge iustefied by faith haue peace with GOD through our Lord Iesus Christe C. And although the Life of man be called a continual warfare vpon earth Iob. 7.1 and although we feele by experience that there is nothinge more troublesome then our estate so longe as wee are in the Worlde yet notwithstanding the Angells doe plainly affirme that there is Peace in the earth to the ende wee might knowe that no troubles ought to hinder vs but that wee being bolde of the Grace of Christe may haue quiet and pacefied mindes A. Whereupon Christe comforted his Disciples with these wordes when hee had tolde them of many afflictions imminente These thinges haue I tolde you that yee might haue peace in mee Iohn 16.33 In the Worlde yee shall haue affliction but be of good chere I haue ouercome the Worlde Therefore let vs note here the Peace is placed amongest the middest of the Waues of temptation amonge diuers perills amōg violent motions and amonge striffes and feares leaste our Fayth being at any time assaulted should shake or faile And to men a good will B. The Greeke Woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew woorde RASON signifie a good will and Affection and a minde well disposed But the cōmon translation which hath And to men of good wil ought to be reiected not only bicause it is false but also bycause it corrupteth the whole sence Notwithstandinge they also doe erre which refer these wordes a good will vnto men as though it were an exhortacion to imbrace the grace of God Wee confesse that the grace of God is no otherwise assured vnto vs then vppon the condition that wee receiue the same But seeing the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrewe worde RASON are in the Scripture all one in signification as wee sayd before the olde Interpreter hath Translated the same a mynde well pleased or pacefied For this place is expounded amisse of the acceptation of Grace It doth rather shew the fountaine or originall of peace of the which the Angells spake to the ende we might know that the same came freely from the meere mercy of God If so bee wee thinke good to reade it thus And in men a good will It shall not be amisse as touching the sence For by this also the cause of peace shal be noted namely bycause it hath nowe pleased God to admit men into his fauour with whom before he was highly displeased Notwithstanding the first is the more simple readinge that wee may know from whence peace cōmeth vnto vs. A. namely from Christ who is geuen to vs of the Father Herevppon the time of Christe is called the acceptable yeare Esay 61.1 Luk. 4.19 Psal 5.12 Rom. 8.32 And the Prophet Dauid sayth Thou Lord wilt blesse the righteouse and with fauoure wilte compasse him as with a shylde Seeinge the Father hath geuen his sonne vnto men than the which he had nothing more deuine therefore hath geuen al things with him he hath declared vnto them his good will hath sent vnto vs the acceptable yeare of his goodwill whereby hee hath made many acceptable vnto him in his welbeloued sonne Cōcerning the which good wil it is said Who hath predestinate vs to be adopted through Iesus Christe vnto hymselfe Ephe. 1.5 accordinge to the good pleasure of his will to the prayse of the glory of his grace wherewith he hath made vs accepted in the beloued Moreouer as the Earth men are taken for all one euenso there is very litle difference betwene the peace which the Angells sayd should bee in Earth and the good will which shoulde come vnto men For in that that God hath made vs at one with him hee hath declared his good will towarde vs and from the time that hee hath declared his good-will he hath geuen vs this peace But we must note that neyther glory is geuen to GOD neyther can men haue Peace and Grace or the good will of God without Christe Therefore as there is among Hypocrits the cōtempt of God so there is no
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
desiered to see those thinges which you se and haue not seene them And there is no doubte but that this Reuelation was made vnto Symeon alone that from him a general confirmation might come to al the Godly Before hee had seene the Lordes Chryst C. Chryst is called the Lords Chryst because hee was anoynted of the Father and receiued also with the holy Ghost the Dignity of a Kyngdome Pryestehood A. Concerning the whych thing Read the first of Mat. verse 16.27 And he came by inspyratioÌ„ into the Temple And when the Father and Mother broughte in the Chylde Iesus to doe for him after the Custome of the Law E. The Greeke Text hath And he came in the Spyrite That is to say in the Power of the Spyrite or being led of the spyrit to mete wyth Chryst 28 Then tooke hee him vp in hys Armes and praysed God and sayde LORDE now lettest thou thy seruaunte departe in Peace accordyng to thy Word Then tooke he him vp in his armes S. That is to say he tooke and imbraced Chryst with great Ioy which was a VVorke of Fayth Heere now Symeon is made Partaker of his Fayth and hope Heere now he doth not onely se with his eyes but doth also carry in hys Armes him whome the Heauen of Heauens caÌ„not comprehende and who in his Hande houldeth Heauen and Earth and all thynges therein And Symeon helde in his handes so greate Treasure as none of the most excellent Kynges and Monarches of the world possessed Lorde now lettest thou thy seruauÌ„t R. This excellente Verse consisteth of fower verseâ— And as Zacharias and the Virgin Mary and before them Moyses Debora Anna Dauid and many other haue declared their thankfulnesse towardes GOD in Verses and coulde deuyse no better way to geue god thaÌ„ks for those benefits receiued then with a publique songe of the glory of his name euen so Symeon bursteth forth by the holy Ghoste into a Songe by which hee declareth his thankefull mynd for the clemeÌ„cy mercy of God And in this song he declareth Christ seâ—teth him forth with great praises and magnificeÌ„t Epithetes C. Furthermore by this soÌ„g it is euideÌ„t inough that Simeon beheld the son of God with other Eyes then with the eies of his Body For the external sight of Christ could brynge nothing but conteÌ„pt at least it would neuer haue satisfied the mind of the maÌ„ of god that with ioy he might haue desired his end death being now made partaker of his desire Therefore the spirit of God illumined his eies by faith that he might behold the glory of the son of God though in base conteÌ„ptible shew When hee saith that he departeth in peace he meaneth that he shal by with a quiet peaceable mind as one hauing his desire wish According to thy vvord R. Hee commendeth the truth of Gods promise which was that he should not see Death before he had seene the Lordes Chryste The which promise if it had not bene made vnto him he should in vain here haue made mention of the word of the Lord. A. He reioiseth therefore that he hath his desire and affirmeth that hee will not be vnwilling to die C. But it may be demaunded whether he should first depart this lyfe or whether Simeon was drawne with violence as one vnwilling I answer This circumstaÌ„ce is to be noted which is added According to thy word For when God promised the sight of hys son there was iust cause why he honge in Suspence yea it behoued him to liue in care vntill he had enioyed hys desyre This therefore is to be noated because many do falsely pretend the example of Simeon boastinge that they would willingly die if so bee they might first inioy this or that thinge the which notwithstaÌ„ding they desire rashly and without the word of God If so be Symeon had precisely sayd Now I will die with a quyet minde because I haue sene the Sonne of God he had then shewed the weakenes of his faith but because he had the word of GOD for his Warrante it was lawfull for him to shunne Death according to the rule of Fayth vntill the comminge of Chryst In Peace Bu. As if he should say Thou bringest to passe that I now willingly and with a quiet mind depart out of this life Thou saydst that I at the laste shoulde then die when I had seene the Sauiour of the Worlde whom I haue nowe seene And novve there resteth nothing but that thou suffer me to die when it shall seeme good vnto thee to call me out of thys Worlde By these VVordes Symeon sufficiently declareth how carefully and with what griefe of mynde he wayted for the comming of the Messias when that he affyrmeth himselfe to be nowe in peace because he hath sene and imbraced Chryst the Infant 30 For myne Eyes hath seene thy Saluation C. Although we haue this phrase of Speach oftentimes in the scriptures yet notwithstanding in these the Corporall beholding of Chryst seemeth to be noated euen as if Symeon shoulde say that he had now the Son of God present in the flesh whom before he be helde with the eyes of his myndes Thy Saluation A. Chryst is heere called Saluation Act. 4. â— because there is saluatton in no other then in him For there is no other name geuen vnder heauen among men in whom we must be saued C. Now if so be the behoulding of Chryst being yet but an Infant could so much preuayle with Symeon that it made him quietly and ioyfully to dy how much greater cause of peace and ioy haue we at this day who haue sene all the partes of our Saluation fulfilled in Chryste Chryst is not nowe in Earth neyther do we imbrace hym in our Armes but his Deuine maiestye doth clearely and plainely shyne in the Gospell and he doth there offer him selfe to be seene as it were face to face not in the infirmity of the Fleshe any more but in greate power of the spyrite which he declared in miracles in the Sacrifice of his Death and in the Resurrection To be shorte he is so absente from vs in body that yet notwithstandynge we may behoulde him sittynge at the right hande of his Father A. VVe see also what things Chryst hath done after his Resurrection and what manner Church he hath builded and preserued C. Excepte this sight bringe peace of conscience vnto vs that we may goe chearefully vnto death wee are more then vnthankfull vnto God and do not rightly consider to how great honour he hath aduaunced vs. Which thou hast prepared before the Face of all People Esa 11.10 Which thou hast prepared C. That is to say which thou hast ordayned or appoynted to be knowen of all men according to this saying of the Prophet Esa 52.10 The Lord hath reuealed his holy arme in the sight of all the GeÌ„tyles and all the endes of the Earthe haue seene the Saluation of our God Therefore by
these woordes Simeō geueth vs to vnderstand that Chryste was ordayned of God that all People might enioy his Grace and that shortely after hee shoulde be exalted on hyghe that hee might bee seene of all men And in this woord hee comprehendeth all the Prophesies that haue ben concerning the enlarging of the kingdom of Chryst Wherefore if Symeon imbracyng the tender Infante in his Armes coulde extend his minde vnto the vtmost ends of the World that he might acknoweledge his Power to bee present euery where how much better oughte wee to thynke of him at this Day nowe that hee is made the Saluation of the Gentyles and hath reuealed himself to the whole world A. Chryst therefore is offered vnto all people that all men may behould him as the only author of Saluation C. Wherefore they are far oute of the way which would haue GOD soughte without Chryst by whom we are dyrected the right way vnto the Father God is hidden from vs and is inuisible If wee will seeke him ther is no other way but Chryst he is the marke whych GOD hath appoynted if wee will come vnto him 32 A Lyght to lighten the Gentyles and the Glory of the People Israell E. In this last Verse Symeon declareth to what end the Father reuealed Chryst before all People Namelie to lighten the Gentiles whych before were in darkenes and to be the glory of the People Israell A light to lightē the Gentiles is as much to say as that he may geue light vnto the Gentiles expell al darkenesse out of their minds Also Chryst himselfe testifieth of hymselfe I am the Light of the World Iohn 8.12 who so followeth me walketh not in darknes but shall haue light of Lyfe And hee compareth darkenesse wyth Light Good vvorkes not vvrought In◠Chryst are darkenes Colo. 3.5 Ephe. 5.3 1. Cor. 6.9 in the which darkenesse the Gentiles wer And whatsoeuer good thing is wrought without Chryst is darkenes so is the wisedome of the World the wisedome of the flesh and al maner of sinnes of the which the Apostle speaketh in these Chapters coated in the margent out of the which places the Interpretation of this place also may be gathered As by these words also of Chryst himselfe vnto Paule I haue appeared vnto thee for thys purpose to make thee a Minister and a witnes both of those thinges which thou hast seene and of those thinges in the which I will appere vnto thee deliuering thee frō the people and from the Gentiles vnto whom now I send thee to open theyr Eyes that they may be turned from Darkenesse to Light and frō the power of Sathan vnto God that they may receiue forgeuenes of Sinnes Act. 26 16 and Inheritaunce amōg them which are sanctified by faith that is towards mee Therefore the Reuelation of the Gentiles is theyr illumination and the opening of theyr Eyes by which they see by which they see that they are in the darkenes of sinnes and that they must flee vnto Chryst for remission of sinns and newnes of life Esa 42.6 R. But this parte of the verse seemeth to bee taken out of the wordes of the prophet speaking of Chryst thus I haue made thee a light of the Gentiles to open the eyes of the blynd to brynge those oute of Pryson that were bounde and in darkenes And agayne he saith It is but a smal thinge that thou art my Seruaunt to set vp the Kindreds of Iacob and to restore the Destruction of Israell Esa 49.6 For I haue made thee the Lighte of the Gentiles that thou mayst be my health vnto the ende of the World Also hee sayth Get thee vp betimes and bee bright O Hyerusalem for thy Light commeth and the glory of the Lord is rysen vp vppon thee Esay 60.1 The Gentiles shall come to thy light and Kynges to the bryghtnes that spryngeth out vpon thee And the glory of the People Israel C. Symeon doth not without cause put a difference betwene Israel and the Gentiles because by the righte of Adoption the Chyldren of Abrahā were neare vnto God but the Gentiles with whome God had made no couenaunce were forreiners from the Church Exo. 4.22 For the which cause Israell is not onely called the Sonne of God but also his first begotten Rō 15.8 And Paule teacheth that Chryste came to be a minister of the Circumcision for the truth of God to confyrme the promises made vnto the Fathers Moreouer so Israel is preferred before the Gentiles that all men generallie obtaine Saluation in Chryst For by this place we gather that men are naturally depryued of Lighte vntill such time as Chryst the Son of righteousnes doth shyne vnto them As touching Israell though GOD hath greately aduaunced him to Honour yet notwithstanding Symeon sheweth that his whole Glory depēded vppon the Head alone Christ promised to the Ievves belōged to Ievves Gētiles because a redemer was promised vnto him R. Although therefore Chryst bee the Glory of all those which beleue in him whether they be Iewes or Gentyles yet notwythstandyng he is chiefly said to be the Glory of Israell because hee was specially promised vnto thys Nation and because whatsoeuer excellēcie and maiesty happened vnto the People of Israell in this World the same happened vnto him for Chryste and through Chryst For God multiplyed the seede of Abraham and gaue vnto it victory ouer all his Ennemyes the Lande of Chanaan the Kingydome Scepter of the same not for their own Righteousnesse but for Christes sake that they might be a People in the which the promises concerning Christ might bee reuealed and mighte bee kepte vntyll his Natiuitie Because of these things the Iewes boasted as witnesseth Paule saying Behoulde thou art called a Iewe and restest in the Law and makest thy boaste of God c. And a litle after that he saith Thou that makest thy boaste of the Lavve through breaking the Law dishonerest thou God Rom. 2.17 To be shorte because Chryst was borne of Israell according to the Flesh then the which Glory none hath happened more Glorious to any people in the whole world Therefore the Iewes had cause to reioyse when they sawe Chryst borne of theyr Nation according to the promises concerning the which matter Read these places coated in the margent 33. And his father and mother marueiled at those things which wer spoken of him R. It may seme straūge why Ioseph and Mary shoulde marueile at these wordes of Symeon who were certefied before by so many Testimonies that this Infant was the true Messias and Sauiour of the World Had not Mary learned of the Aungell Gabriell that shee should be the mother of the Messias the Sonne of the highest Was not Ioseph tould by the Aungell that his Wyfe had conceyued by the Holy Ghost the Sauioure of the VVorld Did they not see the Magi VVorshippe and acknowledge him for the most high king VVhat then happened vnto
the Father The Prophetes in diuers places make mention of this office And Chryst himself sayth Esa 61.1 I must preach the Gospel of the kingdom of God to other cities also because I am sent thereto Luke 4.43 44 But they supposing him to haue bene in the Company came a daies Ioureey and sought him among their Kinsfolke and Acquaintance 45 And vvhen they found him not they tourned backe agayn to Hyerusalem sought hym C. It is euident by many places of scripture that they were wont to come on heapes which came on the feast daies to the temple to Worship Wherfore it is no marueile if to be Ioseph and Mary were the lesse carefull ouer the Chylde but afterwardes they shew themselues not to be secure or negligeÌ„t And vvhen they found him not A. Not without great griese of the mynd and much pain of the body Mary and Ioseph wheÌ„ they had ended on dais trauaile returned to Ierusalem to seeke the Lad. 46 And it came to passe that after three daies they found him in the temple sittynge in the middest of the Doctors hearing them and posing them They found him in the Temple R. Christ is found in the Temple where the doctrine of the law and the word of God was wont to be taught Sittinge in the middest of the Doctors C. It was meete that the beames of deuine Lyght should shine openly in the Chyld so sone as proude men gaue him leaue to sit Howbeit it is more probable that he rather sate in an ordinary Put then in the appointed seat of the doctors Notwithstanding proud disdain-men would not haue vouchsafed to haue geuen him the hearing in a publique assembly vnlesse they had ben constrayned thereunto by Deuine power This therfore was as it wer an enteraÌ„ce into the calling the due and conuenient time whereof was not yet come BV. And there is no doubt but that he confered with the Scribes about the Word of God and reuealed vnto them in part his office and his preaching to come the which is easely coniectured by his repreheÌ„sion of hys parents following VVot ye not that I must go about my Fathers busines He enquired of them how the Scriptures should bee interpreted and there by reproued their errors yet notwithstanding according to hys Age. Euen as we may se in Mat. when the scribes disputed about the 6. coÌ„maundement made this the onely interpretation of the same That we must not coÌ„mit murder with the hand he came forth with a more ful seÌ„tence affirming that al backbitings slauÌ„ders reproches curssings hatreds such like were against this coÌ„maundemeÌ„t after thys maner he being a chyld gaue theÌ„ to vnderstand that they muste seeke out more waighty perfect things in the law of GOD. He also himself was demaunded of these things insomuch that this new vnwoÌ„ted maner caused the Scribes to wonder howe it should come to passe that a lad shoulde so exactely consider of so great and Waightye matters For hee thoughte it not meete that the vices of the Teachers and errors of the interpreters should be couered cloked Also hereby it is likely that he confered with the Doctors concerning the Messias froÌ„ wheÌ„ce he should come what his office should be NotwithstaÌ„ding he did al things with gret moderation Hearing them pâ—sing theÌ„ B. The singuler modesty of Chryst is commended vnto vs for he doth nothing rashly or arrogantly he vrgeth not his own he refuseth not to heare other mens opinions he boasteth not that he knoweth not all things but is content to demaund of others It requireth no smal skil to demaund yea euen as much as to make an aunswer insomuch the many greate men haue stoode in doubt what question to moue 47. And all that hearde him were astonyed at his vnderstanding and answers Beholde the Power and efficacy of the Doctryne of Chryst For astonyshment is the effect of the mighty and effectuall woord whych the mighty and effectual woord prouoketh in the hearers thereof Concerning this Astonishment Reade our Annotations vppon the seuenth of Mathewe the eightene verse At his vnderstanding and answers That is to say at his effectuall knowledge of the word C So that we must note these 2. thynges Namely that all men marueyled and wondered to see the Chyld so aptely and wittely to make his demaunds and also how that Chryst in hearyng demaunding shewed hymself to be rather a Disciple then a maister For because he was not called as yet of the father to shew himselfe openly to bee a teacher of the Church he did only modestly question with the Teachers Howbeit there is no doubte but that hee reprehended after a sorte theyr disordered maner of teaching by thys his Schollerlike behauiour 48 And when they sawe him they were amazed and his Mother sayde vnto him Sonne why hast thou thus delte with vs. Behould thy Father I haue sought thee sorrowing And when they saw him they marueiled A. This is spoken of the Parentes of Chryst As if Luke shoulde should say Not onely the hearers to to whom the Chyld was vnknown wer astonied at his vnderstaÌ„ding speach but Mary and Ioseph also considered not without Admiration the wonderful Vnderstanding of the Chyld And his Mother sayd vnto hym C. They are deceyued which thynke that the holy Virgin spake thus to bragge of her authority nay it may bee that shee dyd thus Expostulate with her Sonne in Secrete after that hee was come forth of the Assembly But howsoeuer the matter was shee was not led thereunto by ambition but she vttered this Complaynte vnto hym vpon her three dayes sorrow Son why hast thou thus delt with vs C. Wheras she complayneth as though she had bene vniustely hurt thereby it appeareth how ready we are by Nature to defende our righte setting aside al regarde of God The holy Vyrgin had rather haue dyed an hundreth Times then of set purpose to haue preferred her selfe before God but being ouercome wyth motherly griefe shee falleth into the same ere she is ware And verely we are taughte by this Example how diligently wee oughte to beware of all the affections of the Flesh and how cyrcumspecte we ought to be least whyle we seeking to griedely after our right doe defraude God of his honor 49. And hee sayd vnto them how is it that yee soughte wee Wiste ye not that I must go aboute my Fathers busines C. Chryst doth iustly repreheÌ„de his Mother How be it hee doth it sparingly and modestly Wyst ye not S. To wyt after so many Sermons made concerninge my Office by the Aungels by Symeon by Anna the Prophetisse Also after seuerall Confyrmations of the Holie Ghost C. The same of thys repreheÌ„sion is that the duty which he oweth vnto God the Father before al humane Dutyes And that therefore Earthly Parentes do amisse who are grieued that they are neglected rather than GOD. Chryst heere reiecteth the ouerthwart accusation of his
was consecrated by the voice of the Father and by the aparition of the spirite into his office of teachinge and Redeeminge of all those which belieue in him Concerning the originall of Ihon and his appointment to this Worke that hee mighte manifest Christe vnto Israell and prepare the People for him by preachinge Repentaunce wee haue spoken in the first Chapter S. And now to the ende he might shew further that the time of the Messias is fulfilled hee dilligently noteth the Emperour in whose raigne the Gospel began to bee preached Pontius Pilate beinge Liefetenante C. It is very likely that this was the seconde yeare of Pilates gouernemente as may appeare by that which Iosephus reporteth in his 18. booke of the Antiquities of the Iewes at which time the Gospell began to be preached by Ihon. Herod beinge Tetrarch of Galile C. This Herod was the second Heire of Herod the great which succeeded his father by his will and Testament For the Trarche of Iudea was geuen to Archelaus But when hee was sent into Vienna by Augustus that parte fell as a Pray to the Romaines Where fore Luke maketh mēcion here of two Sonnes of Herod namely of Herod Antipas who beinge made Tetrarch of Galile possessed Samaria Perea and of Philip who being tetrarch of the Region of the trachonites and of Iturea raygned from the Sea of Tiberias or Genezareth vnto the foote of Libanus from whence springeth the Riuer of Iordane And Lysanias the tetrarch of Abilene C. Some haue falsly supposed Lysanias to be the sonne of Ptolomaeus Mennaeus which was King of Chalsis who was killed of Cleopatra 30. yeares before Christe was borne As Iosephus writteth in his fiftenth booke of Antiquities He coulde also scarsly bee his Nephewe whom Iosephus reporteth to be the author and stirrer vp of the war of Parthia for hee shoulde haue bene then aboue threescore yeares olde Futhermore seeing hee prouoked the Parthians to warre vnder the raigne of Antigonus it must needes be that he was at that time come to mans state And Ptolomaeus Mennaeus dyed long after that Iulius Caesar was stayne being entered into the order of the Triumuiri betwene Lepidus Antonius and Octauius as testefieth Iosephus in the 23. Chap. of his 14. Booke But seeing that this Nephew of Ptolomaeus was called as was his father also Lysanias hee might leaue his son so sirnamed also Howbeit without all controuersie their error is to be reiected which Immagine that Lysanias which was killed of Cleopatra lyued threescore yeares after his death This name of Tetrarche is here improperly taken as thoughe the whole Coūtrey were deuided into 4. partes But seeinge in the beginning Countreys were deuided into foure partes and other alterations followed afterwarde againe for honoures sake this name was the farther stretcht In the which sence Plini reckeneth vp seuentene Tetrarches in one Region or Countrey Reade our Comentary vpon the 14. Chapter of Math. verse 1. When Annas and Caiphas C. It is certaine that there were neuer two high Priests in the priesthoode at one time Iosephus testifieth that Cayphas was appoynted high Prieste by Valerius Gratus a litle before hee departed out of the Countrey At what time that Pilate was Liefetenaunt of Iury wee reade not in Iosephus that any alteration was made by him Yea when hee was put from the Gouernement and place and was commaunded to goe to Rome to answere his cause then Vitellius Liefetenaunt of Syria depriuinge Caiphas aduaunced Ionathas the sonne of Anani to the Priesthoode And whereas Luke nameth two high Priestes wee may not so vnderstand him as though hee gaue vnto them both all one tytell but hee nameth two bycause one halfe of the dignity of the Priestehoode remained to Annas the high Priestes Father in Lawe Wherefore Luke geueth vs to vnderstand that the state was so confounded disordered that there were was at that time no one true high Prieste but that the holy priesthood was rent and torne by ambition and tyrannical power Concerning Caiphas reade the 26. Chap. of Mathew and the thirde verse The worde of the Lord came to Ihon This Hebrewe Phrase of speache is very common in the Scriptures The woorde of the Lord came to Osee to Zachary and to others that is to say The Lorde spake vnto them and appointed them by his cōmaundement to their office bycause no man ought to vsurpe an office to himselfe for that were great rashnesse Such did nothinge of them selues but by Gods appointment C. Therefore Luke before hee shew that Ihon tooke his office in hande declareth that hee was called vnto the same by God that his ministery mighte sufficiently bee warranted vnto vs by authority Hereby wee gather that none are true Teachers but they which are called vnto their office by God For it is not sufficient to haue the worde of God except there bee Ioyned vnto the same a speciall callinge If therefore the most exellent Prophets taried vntill they were called of GOD what are they which at this day intrude them selues without such deuine callinge 3. And hee came into all the Coastes about Iordane preaching the baptisme of Repentaunce for the remission of sinnes And hee came into all the Coastes A. Mathew and Marke make mencion only of the Wildernesse but Luke sayth here that Iohn preached in all the Coastes round about Iordane But we haue reconciled these places in ou◠exposition vpon the thirde Chap. of Mathew the 1. verse Preachinge the baptisme of Repentance Marke also vseth the same kinde of speach Mark ◠4 Acts 19 4. And the Apostell Paule also in the Actes C. This forne of speach doth first of all generally shew which is the right vse of the sacraments Secondly wherefore Baptisme is instituted and what it contayneth A Sacrament therefore is not a dumbe Ceremony which sheweth forth some goodly shew without doctrine but it hath the Word of God annexed thereunto which quickeneth the externall Ceremony it selfe When wee speake of the Worde wee meane not that Word which some exorciste by magicall whisperings muttereth but which is pronounced with a loude and distincte voice to the Edification of Faith For Iohn is not sayd simply to baptize into repentaunce as though the Grace of God were included in a visible Signe but to preache what the profit of baptisme was that of the worde preached there might be an effectuall signe And this is proper vnto baptisme that it is sayd to bee a signe of repentance for the remission of sinnes S. Here therefore wee see that Baptisme is a signe of Renouation For men were inuited to repentance that they might bee new Creatures Wherefore this Sacrament is called the Baptisme of Repentaunce of his ende not that the externall signe is sufficient to repentance for Hypocrits do sufficiently shew how farre a sunder the truth and the figure are but here first of all the Institution of GOD is respected then the power of the holy ghost vpon the which dependeth the
men so often as necessity vrgeth For he cannot sincerely serue God which accepteth or respecteth any mans Person 20. Added this aboue all and shut vp Iohn in Pryson C. Luke geueth vs to vnderstand that then wickednesse is Desperate and is come to the full measure when the sinner is angry with the remedies and doth not onely refuse Correction but also taketh mortall reuenge vppon his Admonisher And shut vp Iohn in Pryson S. Beholde heere what Rewarde the Faithfull Seruaunt of the Lorde had at the Handes of the Wicked Tyraunte for his Faithfull Admonition and Doctrine C. The lyke rewarde remayneth in the Worlde for the faithful ministers of the truth specially when they reproue sin for skarce one among a hūdred will abide correction Therefore if they bee seuerely vrged they burst forth in fury and madnesse If this kinde of Pride may bee seene in euery common person it is no meruaile if Tyraunts bee much more cruell vppon those that reprehende them who can abyde nothinge lesse then to bee ordered Concerninge the rest of this verse and that which followeth Reade the fourteenth Chapter of Mathewe the third verse and the sixte of Marke the fourteenth Verse where mencion is made not onely of Ihons Imprisonment but also of his death and buriall Reade also for the verses followinge the third of Math. verse 14. 23. And IESVS himselfe began to bee aboute thirty yeares of Age beinge as hee was supposed the Sonne of Ioseph which vvas the sonne of Heli. And IESVS himselfe began Bu. Nowe Luke sheweth the age of our Sauioure CHRISTE by which came not onely to the Office of teachinge but also to the perfeitinge of saluation Epiphanius doth dilligently waigh the yeares of his Age disputinge against the Heresie ◠I Where amongest other Woordes hee sayth Hee was in very deede nine twenty yeares olde and tenne Monethes when hee came to Baptisme thirty yeares olde but not full Wherefore the Euangeliste saith that hee began to bee about the age of thirty So that the other odde tyme was made vp to his full age in fasting forty dayes and forty Nightes and in callinge his Apostells And on that day in the which hee wrought the myracle in turning the Water into Wyue hee was thirty yeares olde Beinge as hee was supposed He sayth not that Ioseph was his father For hee onely was supposed to be the Father of Christe His true Father was GOD of whom hee tooke his eternall and euerlastinge byrthe And to the ende that all men might manifestly beholde that this IESVS the Sonne of the eternall GOD is also the Sonne of man and that also as hee is true GOD so hee is very man Luke bringeth the Genelogy of the Lord from Ioseph to Zorobabell from him to Dauid from Dauid to Abraham from Abraham to Noe from Nor to Adam yea euen to God him selfe the Creator of Adam Which was the Sonne of Hely Ioseph was Helies Sonne in lawe For all men almost doe agree that Heli is the very same which is called Ioachim who was the Father of the virgin Mary This is sayde to bee Iosephes Father that is to say his Father in lawe For at this day also the Father in lawe calleth his Sonne in lawe Sonne and the Sonne in lawe calleth the Father in lawe Father Ioseph therefore was the Sonne of Hely but not his Naturall Sonne for the Naturall Father of Ioseph was Iacob as affirmeth Mathewe but by the custome of Matrimony Mat. 1. ◠by which as is sayd the Father in lawe is called the Sonne in lawes Father and the Sonne in lawe the Father in lawes Sonne Accordinge to this Opinion Luke hath described the Genelogie of Mary to the ende wee might see that Ioseph and Mary were of the Linage of Dauid but yet that from Zorobabell they had diuers great Grand-fathers of whom Mathew maketh mencion of some and Luke of other some B. They which are not of this Opinion write that Luke calleth him Hely whom Mathew nameth Iacob when as in his whole Genelogie hee doth not only differ from Mathew in names but also in number But hee which hath but meanely studied the Scriptures is not ignoraunt how commonly they of olde time haue vsed to call them selues by two or by three names S. Now by this Genelogie described by Mathew and Luke first of all wee see that our IESVS is that true anointed Kinge and the author of saluation who as hee was promised to the Fathers so also with earnest desier hee was longed for beinge the very same in deede which according to the Scriptures came of the stocke of Abraham and of Dauid borne man of the virgin Mary his true and vndoubted Mother Secondly the vnspeakable Loue of GOD towarde vs who for our sake woulde haue his Woorde made man Furthermore let vs waigh of whom it pleased him to bee borne how little hee did abhorre to admit Sinners and Straungers into the number of his Auncetoures Whereby also hee declared his great Facillity and gentlenesse towarde vs. Lastly let vs not lightly passouer this our Felicity who are now indued with the perfect and reuealed knowledge of Christe now raigninge in our fleshe least we may seeme to haue receiued so great Grace in vaine These thinge being Godly waighed and considered wee shall reade with sufficient fruite this present Genelogye although wee wantinge the Monuments of our Elders cannot bring a sure reason of euery thinge specially of these thinges vpon the which the knowledge of CHRISTE doth not depende Concerninge the verses following reade the first of Mathew 38. Whych was the Sonne of Adam BV. At the length hee bringeth the order of the Genelogie vnto Adam to the ende wee may knowe that the Redempcion pertayneth also to Adam to whom a more ample Promise was made then to the rest For it was promysed to the Woman That her Seede should treade downe the Serpents head Gen. 3.15 that is to say Sathan death FINIS ⧠THE IIII. CHAP. IESVS BEING full of the Holy Ghoste retourned from Iordane and was led by the Spyrite into Wildernesse C. Chryst was euer replenished with all gifts of the holy ghost but they were not reuealed in him all the time of hys Chyldehoode vntyll that he might doe somewhat openly according to the Office of the Messias And now in baptisme he was kindled with such heate of the Spyrite that he thought vpon nothing else but to begin openlie and to publish the office of the Messias B. Therefore he is rightly sayd to retourne from Iordane when he was replenished with the Holy Ghost But the same Spyrite which moued him to begin the Office of the Messias led him firste into the Wildernesse that there he might be by diuers waies tēpted of Sathan For the order of temptation contained in that which followeth Read the fourth Chapter of Mathew the first Verse 13. And vvhen the Temptation vvas ended the Deuill departed from him for a season And when all
Peter By the which Example let vs learne to be thankeful vnto God for hys Benefites bestowed vpon vs. Thankes geuing proceedeth of Fayth which cannot be vnthankefull vnto GOD. Goe from mee C. Though men by continual wishes desyre the presence of God yet notwithstanding it must needes bee that men shall tremble and bee ouerwhelmed with feare so soone as God appeareth vntill he geue comforte And his presence is therefore fearefull because they begin then to see their owne Weakenesse yea with how greate a heape of Euils they are replenished After this maner Peter so reuerēceth Chryst in the myracle that being terrefied with his maiesty he shunneth the same so much as he can A. Departe from me O Lord sayth he for I am a sinfull man Thys voice proceedeth from a contryte and broken heart acknowledging his owne vnworthynes 9 For hee was vtterly astonied and all that were wyth him at the draught of fishes which they had taken C. As if Luke should haue said Thys hapned not to Peter alone but to the rest which were in the Shyp For they were sore afrayd Wherefore wee se that all men are naturally afrayd at the presence of God And the same is profitable for vs that our pryde and vain confidēce in our selues may be beatē down so that we may be immediately after the same comforted as Peter was wyth the comfortable answer of Chryst 10 And so was also Iames and Iohn the sons of Zebede which were partners with Simon And Iesus sayd vnto Simō feare not frō hēceforth thou shalt catch mē Fear not B. As if he should say cast aside this vain feare by which ye ar astonied at my deuinity declared by the miracle I did not reueale the same to driue you away frō me but rather that I might inuite you to follow me to declare that I am endued with my fathers power how that al thinges are subiect vnto me Pray not me therfore to depart frō you but rather pray ye that forsaking al ye may haue power to follow me to cleane vnto me C. Furthermore he said vnto Peter From henceforth thou shalte catche men In steede of the which Mathew hath I wyll make you to become fishers of men By which words we are taught that Peter and the other thre were not onely appointed disciples of Chryste but also created Apostles or at leaste chosen in hope of the Apostleshyppe Therefore there is here descrybed not onely a generall calling vnto Faythe but a speciall also to a certayne office We graunte that as yet the offyce of teachyng is not committed vnto them but yet Chryst receiueth them into his company that he might make thē apt to teach For Christ did not chose these ignoraunt and vnlearned men to leaue them stil in their ignoraunce but to frame them to the Euangelical function As we haue sayd before in cap. 4. of Mat. verse 18. 11. And when they had brought vp theyr boates to the shoare they forsooke all and followed him A. Heere the efficacy of Christs voice is commended vnto as R. Surely in euery promise of the Gospell ther are such Deuine and heauenly Graces cōprehended and setfoorth that he which considereth tasteth but the least part of them by fayth he cannot stay himself but hee muste needes submit himselfe wholy and cleaue vnto Chryste The Kingdome of heauen sayth the lord is like vnto Treasure hidden in the field the which Mat. 13.44 when a man hath found he hydeth and for ioy thereof hee goeth his way and selleth all that he hath buyeth the fielde And agayn he sayth The Kingdome of Heauen is like to a Marchaunt man seeking goodly pearles Mat. 13.45 whych when he had founde one precious pearle wente and soulde all that he had and bought it This precious pearle signifieth heauenly Ioy and perfect Felicity which lyeth hid in the shell of the Gospel He which findeth this Pearle in the Gospell by fayth will rather forsake al thē leaue the Gospell These Fishermen found such Treasure such riches and so greate Felicity in this Gospell that they rather chose to forsake al thē not to follow Chryst which called them Read for the verses following the eight Cap. of Mathew Verse 2. and Marke 1. Cap. Verse 40. 15. But so much the more wēt there a Fame abroad of him and much people came together to heare and to be healed of him from their infirmities BV. This is the ende of the miracles and benefits of Chryst that he mighte be knowen vnto many that many might come vnto him to craue helpe and health and might receiue the same The which came to passe as the effect of Chrysts power which is here to be sene by the comming of the people vnto him 16. And he kepte himselfe a parte in the Wildernes and prayed R. Agayne Chryst shunneth the multytude and goeth into a Desert place least in gathering vnto him heapes of People hee might seeme to bee vayne glorious or els to moue seditiō against the Ciuill Magystrate Hee wente aparte also to rest himselfe from his labours for a time whych hee tooke in preaching the Gospell and in healing the sicke And prayed R. Wee muste noate here with what thinges Chryste dyd recreate his mynde in his Solitarines Surely with Prayer geuynge thankes vnto GOD the Father for the benefits which he gaue vnto mē by him his sonne What can be more sweete then prayer by which we talke with the Lord our God and doe conferre with him by Familiar Speach For GOD is our Father our sauiour our redemer our Felicity 17 And it came to passe on a certain Day as hee was teaching that there were Pharisies and Doctors of that law by which were come out of al towns of Galile and Iury and Hierusalē and the Povver of the Lord was presente to heale them R. Fyrst of al Chryst here sheweth what the Maiesty of the true Messias is what is his proper Office for the whych he was sent into this world secōdly he addeth a miracle that he might confirm that in deede which he had spoken before in wordes And the power of the Lorde was present Was not the Power of healing present with Chryst before Surely Chryst was alway endued with the power of healing but the same did alway shew it selfe in Chryst But thē especially it dyd appeare whē Chryst occupyed in teaching and preachynge the Gospell that miracles might appeare to be Testimonies and Seales of the Gospel Concerning that which followeth vnto the 30. verse Read our annotations vpon the ninth Chapter of Mathew Verse 1. and of Mark cap. second verse 3. 30 But they that were Scrybes and Pharisies among thē murmured against his Disciples saying Why do ye eate and drinke wyth Publicanes and Sinners R. Here now the Pharisies bewray theyr Enuious mynde which a lyttle before they had cōceiued against christ For the Pharisies according to they re malitious nature speake euill of that
passe the day after that he weÌ„t into a City which is called Naim many of his disciples wente with him and much people A. The Euangelist Luke only setteth forth this miracle coÌ„cerning the Wydowes sonne raised vp by the power of Christe And seeing we must obserue and note that proporcion in all the myracles of Christ which Mathew teacheth in his eight Chapter the seuentene verse let vs knowe that this younge man whom Christe raysed vp from death was a paterne of the spirituall lyfe which he hath restored vnto vs. Which is called Naim The name of the City maketh for the certainety of the Hystory C. Hierom saith that there was a City in his time which was called Naim two Myles from Mounce Thabor Southward And much people This also maketh very much for the certainty of the Hystory For Christe had many that attended on him and so had the Woman also for duties sake to make the funerall Therefore the Resurrection of the younge man was sene of so many witnesses that there is no doubt of the truth and credit of the same 12. When he came nygh to the Gate of the City beholde there was a deade man caried forth which was the onely sonne of his mother and shee was a Wydowe and much people of the City was with her And when he was come nygh the gate C. The famousnesse also and great resorte of this place made the myracle more renoumed For wee know that there is great resort passage through gates Beholde there was a deade We must note here the maner not only of the Iewes but also of the Gentiles whose publique sepultures were not within the Cities but without in some coÌ„uenient decent place Wherupon Christe was buried without the City of Hierusalem in a Garden Ihon. 13.41 And much people of the City was with her Beholde here the humanity of the Citizens of this City toward the Wydowe 13. And when the Lord saw her hee had compassion on her and sayde vnto her Weepe not A. By this place Christ sheweth both how he is affectionate towards the myserable and also what power hee hath ouer death and hell For he seeing the calamity of the Wydowe was by by moued with compassion and comforteth her both with wordes saying Weepe not And also with deedes when he coÌ„minge to the Coffine called the deade man to lyfe againe restored him to his mother What greater Clemency can there bee spoken of that this And this ought by so much the more to bee obserued and noted in CHRISTE by how much hee reuealeth more secret misteries vnto vs. For consider more dilligently in this place how redily Christe helpeth the Widow For before the Wydow praieth before shee intreateth yea before she thought of any such matter hee is moued with compassion towards the afflicted Wydow and offereth vnto her of his owne accord his beneficiall help C. So that this moued Christ to raise vp the younge man for that he seeing the Wydow depriued of her onely son had coÌ„passion on her R. And in Christ wee haue expressed vnto vs the Image of those affections which God the Father beareth towards men For no maÌ„ saith S. Ihon hath seene God at any time Ihon. â— 28 the only begotten sonne which is in the bosome of the Father hath shewed him And the Apostell Paule sayth Christe is the Image of the inuisible God Col. 1.15 Wherefore it is manifest in Christ the the Father is so full of pitty and compassion that hee will helpe the lowly the afflicted and the oppressed before they pray For so hee speaketh by the mouth of the Prophet sayinge And it shall come to passe that before they cry I will heare them Esai 66. â—â— Esay 66.8 CHRIST might haue preserued the younge man in health before hee had died but thinkest thou that he maketh the aunswere vnto thee which hee made to them which asked him coÌ„cerning the man that was borne blinde Ihon. 9.3 For this younge man dyed that the workes of God might be seene in him and the more impossible that the raysinge vp of a deade man seemeth to bee to fleshe and bloude the more the glory of Christe shyueth by the raysinge vp of the deade For this myracle testifieth as a heauenly Seale that Christ is indued with Deuyne Maiesty and Power and that hee is by Nature the true God as wee shall see anone P. Moreouer Christe by these words Weepe not doth not forbid all weepinge Hee comforteth the mourninge Wydow the which of it selfe is a godly duety and forbiddeth her to weepe not bycause her sonne is deade but bycause hee should liue Yea it is lawful for vs by the example of Christ to wepe for our friendes departed euen as hee wept for Lazarus being deade Iho. 11.35 and he is here mooued with compassion For hee that is not mooued with compassion at the euills of others specially of his owne Friendes is vnworthy the name of a man Notwithstandinge in this wee oughte to differ from others that mourne that wee moderate our sorrow euen as Paule commauÌ„deth Sorrowe not as some doe which haue no hope 1. The. 4.13 Hee doth not forbid mourninge in the death of those which are deare vnto vs. For although wee hope that they are in good case after this life yet neuerthelesse that sharpnesse which is in the seperation of the Life from the body cannot but mooue vs but bycause wee haue hope therefore our sorrowe oughte not to exceede as it doth in others And that is true fortitude not by which men are nothing mooued at sorrowfull sightes but by which they stay restraine them selues least they being moued with griefe in this corrupt Nature doe commit any wickednesse 14. And hee came nygh and touched the beere and they that bare him stoode still and hee sayd younge man I say vnto thee aryse And hee came nygh and touched the beere C. Peraduenture his purpose was by touchinge the beere to shew that death and the graue was nothing at all abhorred of him to get vs lyfe And verely hee doth not onely vouchsafe to touch vs with his hand that hee might quicken vs being deade but also he descended into the graue to bring vs to Heauen Younge man I say vnto thee aryse R. Here Chryste sheweth him selfe to be indued with deuine maiesty power to be truly naturally God For wheÌ„ hee sayth YouÌ„ge man I say vnto thee aryse what doth he else but coÌ„maund Death shewinge that hee hath power of Life and Death Elias and Elizeus also raysed vp the deade 3. ki 17 22 4. ki 4.35 but they did not the same by their owne power as did Christe who sayd I say vnto thee Younge man aryse C. By which voyce wee see how hee confirmeth the same which PAVLE taught sayinge God calleth those things which are not as though they were Rom. 4 17 Hee commaundeth the deade man and maketh
Chryst he must needes loue God Thou gauest mee no water for my Feete Christ speaketh not these thinges to reproue his hoste SymoÌ„ of negligence as though hee had not honoured him sufficiently or courteously ynough entertained him but rather to beate down the pharisaicall pride and to shew that he was not hidden of hym to his house with a sincere pure hart seeing hee did not geue vnto him those things which the Iewes were wont at diuers Times to geeue vnto their guestes Gen. 18.4 Gen. 19.2 Iâ—d 19.21 C. So that we must note the comparisons in the which the Woman is preferred before Symon namelye because she with her Teares watered Chrysts feete and anoynted his heade when as hee commaunded not so much as common water to bee geuen vnto him because she did not let to kisse hys feete when as he did not receiue christ with a kisse of entertainement because she poured precious Ointment vppon his feete when as he anointed not hys head with oyle And this was the cause why the lord which was a singuler exaÌ„ple of sparingnes suffered that oyntment to be spent because by this means the miserable sinful woman declared that shee oughte all duty vnto him For hee sought not for pleasaunt delights nâ—yther was he delighted wâ—th sweete odors neither did hee allowe Gloriouse worship but loked for the onely odor of true vnfained repentance of the which her flowing teares were manifest witnesses 45 Thou gauest mee no kisse but she since the time I came in hath not ceassed to kisse my feete My Heade with oyle thou didest not anoint but shee hath anointed my Feete with oyntmeÌ„t Thou gauest me no kisse A. The Iewes vsed to entertaine theyr friends and acquaintance wyth a kisse euen as we doe at this day wyth imbracing or with shaking by the hand as may euidentlye appeare to such as reade the Scriptures My head with oile thou diddest not anoynte The Iewes did vse to anoynt with oyntment in their feasts as wee haue shewed in our Exposition vppon the 26. cap. of Mat. Verse 7. 47 Wherefore I say vnto thee many sins are forgeven her for she loued much to whom lesse is forgeuen the same doth lesse loue Wherefore I say vnto thee BV. As if he shoulde say Therefore I would not haue thee to condempne her as a prophane and abhominable person who being iustyfied by her sinnes is no more a Sinner as shee was before but holy and iust C. VVherfore Loue in this place is not sayde to bee the cause of forgeuenesse but the following Signe of forgeuenes For hys VVoordes are in effecte thus much They which behoulde so large a desier and Loue of Godlynesse in the woman and iudge not that GOD is nowe Mercifull vnto her freely forgieuynge her all her Sinnes are peruerse Iudges For CHRIST doth not heere shew how men shall bee buy the Grace of GOD but proueth that GOD hath now pardoned this miserable sinfull Woman leaste mortal men should misâ—ike of her 48. And hee sayd vnto her Thy sins are forgeuen thee A. Now Christe comforteth the woman For although the Woman came not thither without faith yet notwithstanding she had neede of some consolation For she was vexed with the feeling of her sinnes for her Teares proceeded from great sorrow But if she had not bene afflicted this consolation might seeme superfluous Notwithstanding shee had faith C. Therefore it may be demaunded why Christe now promiseth pardon vnto her which shee had gotten already and of the which she was assured Some say that this sentence was spoken not somuch for her as for other mens sakes Other some beter Iudge that in these words he had speciall regarde of the Woman the which euideÌ„tly appeareth by that which followeth And there is no doubt but that she which had already tasted of the grace is nowe throughly absolued by the voice of Christe of whom she was perswaded that he was her only refuge of saluation Euen so daily our faith must go before when we craue remission of sinns at the hands of the Lord. Therefore although this woman brought with her a coÌ„ceiued trust of the grace which she receiued yet notwithstanding this promise was not superfluouse which serued very much for the confirmation of faith 49. And they that sate at meate with him began to saye wythin themselues who is this that forgeeueth sinnes also C. Here wee see the men being ignorant of the office of Christe do bring vnto theÌ„ selues new offeÌ„ces And this is the roote of the mischife that no man doth consider his owne misery the which no doubte would haue moued euery one of theÌ„ to seeke a remedy But Hypocrits which sleepe in their sinnes murmur as at a new thing when as Christe remitteth sinnes saying who is this this is an interrogation of the contempt of that person As if they should say what vile contemptible person is this which forgeueth sinnes specially seing the same belongeth to God only As we haue shewed in the 2. Chap. of Mar. 7. verse 50. And he said to the woman thy faith hath saued thee goe in peace C. Christe to stop the mouthes of these whisperes also to coÌ„firme the woman praiseth her faith As if he should say how soeuer these mutter grudge abide thou coÌ„stantly in that faith which hath brought thee sure saluation By the way Christe challeÌ„geth vnto himselfe the authority geuen to him of his father for bycause he had power to heale faith is rightly directed vnto him And hereby he geueth to vnderstand that the Woman was not rashly or erroniously mooued to come vnto him but by the motion of Gods holy spirit WhereupoÌ„ it followeth that wee can beleue in no other but in the son of God but wee must make the same the disposer of life death for if so be we beleue rightly in Christ bycause the heaueÌ„ly father hath geueÌ„ him power to remit sinns hee must needes bee robbed of his honor so soâ—e as faith is geuen to another Also by this place their error is confuted which thinke the sinnes are redemed with loue For Christ doth far otherwise define here as wheÌ„ by faith we imbrace the mercy of God The liâ—e speach we haue in the 9. Cap. Math. vers 22. Goe in peace B. As if hee should say Thou which hast beleued and hast geeuen credit to the preachinge of Repentaunce and to Remission Sinnes beinge tourned from thy wicked wayes and haste vnfaynedly declared thy selfe to take and to Worshippe mee for thy Sauiour and hast also testefied thy exceedynge Loue towards me goe in peace and be of a quiet mynd My Father wil neuer remember thy sins Thy Faith in me hath made the safe thou hast beleued that I caÌ„ restore thee into my fathers Fauour and obtain pardon of thy sins beholde thou hast receiued that whych thou beleuest go thy way now in safetie thou art the Chyld of God Heere Chryst declared himselfe to be the Sauiour by
whom alone forgeuenesse of Sinnes must be sought and he corrected the Pharisies which were present both for that they trusted ouer muche in them selues and contempned others in respecte of themselues And ther is no doubte but that this profited in many of them though not presentelye yet afterward C. So that in this sentence that incomparable fruit of Faith is noted which the Scrypture so ofteÌ„ commendeth as that it bringeth peace and Ioy to mens tonscyences and suffereth them not to be disquieted Wee being iustified by Faithe sayth Saynte Paule haue peace with God through our Lord Iesus Chryste Rom. 5.1 by whome also we haue had enteraunce by Fayth vnto his Grace wherein we hys GRACE wherein wee ioyse in hope of the Glory of GOD. Therefore Chryste ioyneth heere peace with Fayth So it was said to the VVoman diseased with an Issue of Bloude Thy Fayth hath saued thee Goe in Peace Reade our Annotations vppon the fifth Chapter of MARKE beginnynge at the 30. fower Verse ⧠CAP. THE EIGHT AND it CAME to passe afterwarde that hee hymself weÌ„t through euery Citye and Towne preaching shewyng the Kyngdome of God and and the twelue were with him R. In this place it is declared howe that Iesus Chryst when hee had Publiquely begun the Office of the Messias abode not still in one certayne City idle and slouthfull but went throughe Cities and Townes VVherein the excedyng Loue of GOD towardes men is declared For Chryst the Son of GOD dyd not tarry in any one City vntill they that were sicke and oute of the way came vnto him to be healed and to bee brought into the way of Truth but hee walketh through the whole Countrey and seketh after such Myserable persons as looked for no such Thynge and healed them Chryste also by this his Peregrination teacheth euery one of vs to follow hys calling For Christ was ordayned of GOD the Father to this ende and purpose that hee myght be the publique and General preacher of Iury of Galile If therfore Chryst the Sonne of GOD shunneth no labor no payne no perill onely to satisfy his callyng why then are not we miserable men styrred vp by his example to do nothing else then by all maner of meanes and with all diligence to follow our calling Reade the thyrd Chapter of Mathew the 2. Verse the fourth Chapter the 23. Verse the ninthe Chapter the 35 verse and the first Cap. of Marke the 14. Verse And the Twelue with him C. Luke sayth that the twelue Apostles preached the Kingdome of God with Chryst Whereby we gather that althoughe the ordinary office of teaching was not as yet committed vnto them yet notwithstanding they were daily prechers preparing audience vnto theyr Mayster so that although theyr condition was inferior yet notwithstanding they are said to be helpers with Christ 2. AND also certayne womeÌ„ which were healed of euill Spyrites and Infirmities Mary which is called Magdalene out of whom weÌ„t seuen Deuils A. In that the women followed it was a token of thankefulnes because they had receiued benefits of him both Spyrituall and corporall as in that they were taughe in the Gospel of the kingdome and were deliuered from euill Spyrites as was Mary Magdalene who had bene vexed with seuen deuils This fellowship may seeme to brynge smal honor vnto Chryst For what was more vnseemely for the Sonne of God then to carry about with him women that were defamed But hereby we see the better that those vices with that which we were laden before Faith do so litle hynder the Glory of Chryste â—h 5.22 that they do rather inlarge the same And in dede he is not sayd to haue found the church without wrynckell or spot which hee hath chosen but that he hath clensed the same with his Bloud that hee mighte make it pure and fayre Wherefore the miserable and shamefull condition of these women after they were deliuered form the same turned to the great glory of Chryst as to declare the excellent signes of his power and Grace Also theyr thankefulnesse is commended by Luke as is said because they followed theyr deliuerer contemning the shame of the World There is no doubte but that they were poynted at of some and the presence of Chryst was as it were a Theater to cause them to be sene but they refuse not to haue their shame openly knowen so that the Grace of Chryst might be manifestly knowen For in Mary there was a singuler myracle of the vnspeakeable goodnes of Chryst in that she being a woman possessed with seuen Deuils and as it were the most vile mancion of Sathan did not onelye vouchsafe her the honor of a Dysciple but also his Company Which is called Magdalene C. Luke addeth the name of Magdalene to put a difference betweene her and the sister of Martha and other Marâ—es of whych mencion is made in another place For that this was not the Sister of Lazarus and Martha it is to manifeste seeing that she was of Galile And to affirme her to bee the same sinfull Woman of whome mention is made in the chapter before is so folish absurd that it neede no loÌ„ger spreache of the same But most fondely and vnlearnedly of all other they wryte which by the seuen Deuils will haue seuen deadly sinnes vnderstode when as Luke heere manifestly testefieth that these Women were deliuered from vnclean Spyrits A. Of this Mary Magdalene Marke maketh mention saying When Iesus was rysen early the firste day after the Saboth Maâ— 16.9 he appered first to Mary Magdalene out of whom he had cast seuen Deuils 3 And Ioanna the wyfe of Chusa Herodes Steward and Susanna and many other which ministred vnto him of theyr Substance C. Seeing these women were rych Famous Matrons theyr Godly mind deserueth the more prayse spending vpon Chryst theyr money And not contented with this Duty setting aside theyr businesse at home they rather choose to follow him with enuy and many incommodities and to abide hard lodging then to haue delycate quietnes in theyr own houses And it may bee that Chuza Herodes Steward being to lyke vnto his mayster was quyte contrary to the purpose of his wyfe but the Godly womaÌ„ ouercame this let with the Feruencie and constancy oâ— her zeale R. As touching Chryst hee rather choase to liue vpon the stypend of others then to possesse much ryches in this world For he broughte himselfe into pouertie that he might sanctifye the same being otherwise contemptyble in his owne and by the same might prepare for vs heauenly euerlasting Riches A. Euen as Paule testefieth Ye know the Grace of our Lord Iesus Chryst that though he was rich 2. Cor. 8.9 yet for your sakes he became poore that ye through his Pouerty myghte bee made rich B. And in that he receiued at the handes the necessaries for thys Lyfe sowing spirituall things he confirmed that in himselfe which he taught his Disciples saying The labourer is
the more certainely know what the Samaritās mēt in excluding Chryst out of theyr City first of all we must noate that Chryste came out of Galile into Iury wyth a greate trayne For not onely the twelue Apostles went with him but also many other Disciples out of whome after ward he choase seuentie whom he sent forth to preach the Gospell of the kyngedome of GOD. VVith these also were ioyned certayne Women whych ministred vnto Chryst and to his Dysciples of theyr Goods as it appeareth in the 23. Chapter following C. Therefore Messengers were not sente to prepare dainty Cheere or to chose out a Glorious pallace but onely to tell that there came a greate company of Guestes But they being excluded and hauing the Repulse tarryed the comming of theyr mayster R. Then we must see why the Samaritans did not receiue them 53. And they would not receiue him because his Face was as thoughe he would goe to Hierusalem R. Therefore when the messengers were entered into a certaine Citye of the Samaritans to prepare for the Lorde for those which were with him such thinges as were necessary the citizens expulsed them not suffering the Lord to come within theyr Gates because they saw him going toward Hierusalē not doubting but that for Solempnity and to worship in the Temple at Hierusalem he had taken this Iourney vpon him For this thing the Samarytans could not abyde hauing a temple proper to themselues in the mount Garesim which Temple was builded by Samabalath Daryus Liefetenauot for his Sonne in law Manasses sake who was expelled the Priestehood of Hyerusalem in the which Temple they came so fast to Worship that thereof oftē times Seditions aroase and murders were committed betwene the Samaritanes and the Iewes as is to bee seene in Iosephus Ios 11. cap 7. 8. booke 12. cap. 1. Ioh 4.20 That woman which disputed with our Lord by the Wells side made mention of this Hill And heere wee see that which wee noated a litle before in the second place namely that whē men disagree amōg them selues in the Doctrine of Relygion they doe easely burste for the into mutuall hatredes For it was a Signe of cruell hatred to deny foode to the hungary and Lodging to the weary But the Samaritanes doe so hate abhorre the Iewish Relygion that they thinke him worthy of no humanity which followeth the same Peraduenture also the griefe of that Contumely disquyeted them for that they knew theyr temple to be detested of the Iewes as a Prophane thinge and them selues accoūted for the false Worshippers of God But for somuch as superstition beyng once receiued is hard to bee remoued they contented with wicked emulatiō and spite euen to the vtmoste in defending the same Yea the burning contention at the last grew so farre that with one flame it consumed both nations for it was the occasion of the Iewish war as Iosephus witnesseth R. And wee know that there was such spyteful hatred betwene the Iewes and the Samatitanes that the Iewes thoughte it a hainous offence to eate meate with the Samaritans Whereuppon that woman of Samaria sayde vnto Chryst How commeth it to passe that thou being a Iewe askest Drynke of me which am a Samaritane For the Iewes haue nothing to do with the Samaritanes Ioh. 4.9 B. Therfore these Samaritanes did not refuse to receiue the Lord for any special hatred they bare vnto him but for that contentious sake concerning the excellencie of the Temples thinke that they in contempte of theyr Temple were going to Hierusalem to worshyp C. And although Chryst might easelie haue put away this enuy yet notwithstanding he would rather professe him selfe to be a Iewe then by false denial of himselfe to get harbour 54. When his Dysciples Iames and Iohn sawe this they sayde Lorde wilt thou that wee commaund fire to come downe from Heauen and consume them euen as ELYAS dyd R. These words declare that the Disciples were not onely greatly mooued wyth anger agaynst the Samaritanes but also thought that they shoulde doe very good Seruice vnto God if so bee they burnte with Fyre the City the Citizens together Fyrst they set before theyr Eyes the inhumanity of the Samaritans in excluding innocent mē Secondly also theyr Impiety in that they excluded Iesus the true Messias Sauiour of the VVorld C. Moreouer it may be that the very Region or Countrey it selfe moued them to desire to thunder agaynste the Wycked 4 Ki. 1.10 For sometime Elyas had ouerthrowen there with Fyre frō heauen the Kyngs Souldiers whych wer sent to take him Therefore it came into their myndes that the Samaritanes were ordayned to the like Destructiō who so disdainefully reiected the Son of God And heere wee see whereunto the foolish imitation of the holy Fathers may leade vs. Iames and Iohn pretend the Example of Elyas but they doe not consider how much they differ frō Elyas they doe waigh theyr rashe and vndiscreete zeale neither haue they respecte vnto Gods calling Euen wyth the like pretēce the Samaritans maintayned theyr Idolatry The woman of Samaria saying vnto Chryst Our Fathers VVorshipped in this Mountaine ◠4.20 C. But they erred both because they makyng no difference were rather Apes then Followers of the Holye Sainctes And it is doubtful whether they think that they haue this power in their owne hand or whether they desire of Christ that the same may bee geuen vnto them But it is most likely that they beinge puffed vp with a vaine trust in themselues doubte not but that they are able to execute vengeance so that Chryste would but say the worde What then sayth Chryst to these thinges 55. Iesus turned aboute and rebuked them saying Ye wot not what maner Spyrite ye are of Luk 2.34 2. Co. 2 16 B. For although the Lord was set to be the Destruction of many as Simeon sayde and the Apostles appointed to be the sauor of Death vnto many by the Gospell which of it selfe is the oder of Life yet notwithstandynge hee would not haue them to be so ready to take vengeaunce vppon those that had sinned specially if the same were principally committed agaynst him but in all thynges to preferre his spyrite that is to say a minde which sought to saue many and to destroy none C. So that by this answer Chryst dyd not onely restrayne the vnbrideled motion in hys two Disciples but also prescribed vnto euery of vs a rule lest we should geue place to our vndiscret zeale For he which will enterpryse any thynge must be well assured that hee hath the Spyrite of GOD his Author and guide and that hee is led by the ryghte and pure Instincte of the same Many are led and carried by a feruent zeale but if the Wysedome of the Spirite be wantyng they burst forth into foming Rage It commeth also often times to passe that the Affections of the Fleshe are myxed wyth a boysterous zeale and that they
of the Parable that theyr Counsailes are voyde and frustrate and theyr deuises Foolish which trusting to the abundaunce of theyr Riches haue not theyr onelye confidence in God and are not contented with their measure and not ready to suffer both prosperitie and Aduersitie who shal at the last haue that punishment which is due to theyr Vanitie R. To this effecte Salomon wryteth saying There is yet a Plague vnder the Sonne and it is a generall thynge amonge men When God geueth a Man Riches Goodes and honor so that he wanteth nothinge of all that his heart can desire and yet God geueth him not leaue to enioy the same but another man spendeth them A Let vs harken therefore to that excellent Counsayle of Dauid saying If Riches increase Psal 62 11 set not thy Hearte vpon them For when a Riche man dyeth he shall carry none of his goods with him neyther shal his Pompe follow him 22 And he spake vnto his Disciples Therefore I say vnto you take no thought for your selfe what yee shall eate neither for the Bodye what ye shall put on R. Although this Sermon of Chryst pertayneth to all the Godly yet notwithstanding it was moste necessarie for the Apostles of the Lord. For seeing the time was come that they must be sente not onely into Galile and into Iury but also into the whole World to preach the Gospell of Chryst firste of all they were called away froÌ„ their handy occupations with the which hitherto they had got theyr liuing Secondly as yet publique parishes and Stipendes were not appointed to the ministers of the Gospell As yet Couetousnes flowed in men insomuch that no man coulde hope for any Liberallity at theyr hands Finally Chryst was so poore in this Worlde because hee would be so to make vs Rich that he could not geue vnto his Apostles sufficient prouision It is no marueyle therefore if they were so carefull for Foode and Apparell insomuch that they thought rather to follow theyr occupation againe then the calling of the preaching of the Gospell Chryst with this Sermon comforteth theyr carefull cogitation and exhorteth them to set aside this carefulnes to the whych Exhortation hee addeth very stronge Arguments by which he sheweth that it is not onely superfluous but also great vnbeliefe to be carefull for fode and Apparell as to forsake Godds calling and to follow the desires of the Flesh For this and the reste whych followeth vnto the 29. Verse Reade the sixte Chapter of Math. verse 25. 29. And aske not what ye shall eate or what yee shall drinke neither be ye of doubtfull mynde Neither bee ye of doubtful mynde Thys Verse agreeth with the laste sentence of the sixte Chapter of Math. in the which chapter we haue at large the Exposition of this Verse and the rest also which followeth vnto the 32. Verse 32. Feare not little Flocke for it is your Fathers Wyll to geue you a Kingdome Fear not C. By this senteÌ„ce Christ confirmeth the Faith and trust whereunto he exhorted his disciples R. And he vseth an Argument of the more to lesse thus Will not hee which intendeth to geue you a heauenly kingdom geue those thinges also which are necessary for this Corporall Life Seeing he promiseth a Heauenly Kyngedome we must thinke also that all things necessary to Saluation are promised C. For how should God deny corruptible foode vnto his Seruants whom he hath adopted to bee heyres of hys Kingdome R. When I sent you forth sayth he without Wallet Luk. 22.35 Scryp or Shoes did you want any thing And they sayd vnto him Wee wanted nothing Little Flocke He calleth theÌ„ a litle Flocke because they were but twelue Apostles and seuenty Dysciples and a few others which followed Iesus out of all Galile and Iury. It ought also to be referred vnto those which beleued in Chryste by the preaching of the Apostles of which the number was alwayes the lesser Many are called but few are chosen saith the Lord. Ma. 20.16 He calleth them a Flock therefore he is the Sheepeheard which fedeth I am the good Sheepeherd saith he a good Sheepehear gieueth hys Life for his Sheepe A. And Peter calleth the Church the flock of Christ when hee sayth Feede so much as in you lyeth the flocke of Chryst â—â—h 10.11 â— Pet. 5.2 R. If wee did way this dilligentely in our hearts and were certainly perswaded that he is our Shepeheard it would take from vs all feare not onely of hungar but also of all other perils For it is your Fathers pleasure Herby he sheweth that we haue Eternall Life onely by the free mercy of God For euery word hath his seueral Emphasis or force If it please God what can hurt vs although not onely al meÌ„ but also all Deuils mislike of the same Who can alter the pleasure and will of God Or who can withstande the same Againe If God bee a Father why do ye doubt of his wil He which is a Father can not by nature stay his affection but hee must needes do good vnto his Children specially wheÌ„ they are in perill Peraduenture amonge men there are some vnnatural fathers which loue not their Children But God as he is by nature inchangeable euen so those whom hee doth acknowledge for his sons he doth so preserue kepe that they cannot perish in any aduersity Wherupon he speketh thus by the Prophet Will a womaÌ„ forget her owne infant Esa 49.15 and not pittye the Son of her Wombe And thoughe they do forget yet will I not forget thee And again The mouÌ„tains shall remoue the hils shall fall downe but my louing kindnesse shall not moue Esay 54.10 and the bond of my peace shal not fall downe from thee And hee is not only the father of the Patriarks of the Prophets and of Dauid and of Ezechias and others but also hee is your father though ye be poore men of lesse fame yea loke how much more poore ye are so much the more hee is your father if so be ye cleaue vnto hys sonne by faith To geue vnto you Not by the merits of your Woorkes could ye obtaine this heauenly benefit but it is geuen vnto you by the free mercy of your Father Yea euen to you I say though poore thoughe vnwise vnrighteous and sinners Yee are poore but God maketh you riche ye are Fooles but God choaseth the foolish thinges of this World to confound the wise ye are sinners but it is God which doth iustefy Who seing he spareth not his owne son but geueth him for you al how can it be that with him also he should not geue you al things A kingdom Not an erthly RoÌ„ 8.32 or transitory but a heauenly and euerlasting kingdome What thinge then shall ye want The Kinges of this World want neither Foode nor Apparell what should theÌ„ be wanting vnto you being chosen to bee heauenly Kinges C. To be short seeing Chryst testefieth plainly
weeping gnashing of teeth when yee shall se Abraham Isaac and Iacob and all the prophets in the kingdom of God and ye your selues thrust out B. Here he sheweth the Punishments which remaine for hipocrytes but specially for the Iewes that he might the more dryue them from theyr hypocrisie draw them to the study of the truth By weping Mat. 8.12 he vnderstandeth exceding sorrow by gnashing of teeth he meneth great honor feare When yee shal see Abraham C. The Iewes being farre vnlike to the holy Fathers were proud in vain of theyr oryginall and ofspryng neither did they vse any thing more cōmonly then the abusing of the title of the church For the whych cause Chryst testefieth heere that they were a degenerate sorte which swarued from the fayth and Godlinesse of the fathers being banished from the Kingdom of God And herewithall is ioyned a secret reprehēsiō as if he should say If now ye neglect to enter in at the strait gate because the multitude of those that go out of the way stay you do ye not see that ye are separated frō the order of the faithfull being thus ioyned to the vnbeleuing Wherfore if your eyes are now wholly bente vnto the world the last day shall brynge heauy vengeance vpon you for the same For thē ye shal know that you your Companions are from the kingdome of God and that ye haue no fellowship with Abraham 29. And they shall come frō the Easte and from the west and from the north and from the south shal sit downe in the kingdom of God C. This is an Amplification taken hereof that the Iewes being banished who thought themselues onely to be the lawfull heires of God the gētiles should be taken now into theyr place that they might obtaine the Lyfe promised to Abraham and his posterity And he compareth the Gentiles with them that he might styrre them by a holy Ielousie vnto the Faith Euen as Paule did account it the extolling of his office if by any menes he might prouoke them that were of his Flesh to such emulation Rō 11.14 And thus it was necessary that the Iewes shoulde bee prycked forward who thinkyng to wel of themselues despysed God wyth hys giftes This sentence is expounded in the eight Chap. of Math. verse 11. 30 And behold there are last which shal be firste and there are firste that shall be last C. Chryst vsed these words very oftē notwithstanding in another sence In this place his purpose was onelie to beat downe in the Iewes a vaine confidence of themselues who being chosen of God from amonge the rest of the whole worlde being themselues bold of this Dignity thought that GOD was tyed vnto them Ma. 19.30.20.16 Mar. 10.31 For this cause Chryst affyrmeth that the Gentiles which were at that time the outcastes and refice should be preferred before thē 31. The same day came there certain of the Pharisies and sayd vnto him Get thee out and depart hence For Herod will kyll thee For Herod will kill thee How they wer affected which gaue this coūsaile we cannot tell notwithstanding it is a probable coniecture that because they saw the greater part of the people to be addicted vnto Chryst that doctrine of the Gospell being receyued in many places they soughte to dryue him to another place We must noate what these friendely Admonishers were Luke sayth that they were certayne of the Pharisies And we know that the same Secte was not so fauorable vnto CHRISTE that it is likely that they would bee carefull for hys Lyfe What was their meaning then Surely they intended to make hym afeard and so to driue him into some Corner to hyde himselfe thynkyng thereby in a while to deminish his authority and to make hys Doctrine to quite forgotten R. It may bee also that HEROD dyd secretly suborne these Pharisies to perswade CHRIST to flee For seeing Herod had before put Ihon to death and sawe now that a greater multitude of men did followe Christe who was Ihons friēd hee might peraduenture feare least Christe woulde reueng Ihons death with force of armes and depryue him of his Dominion in Galile Wherefore seeing hee durst not openly bend his force against Christe he suborned Pharises who by dissemblinge great friendship might Counsaile Christe to departe out of Galile and to shun the cruelty of Herod that Christe being cast out he might be in Security and retayne the Maiesty of his Dominion 32. And hee sayd vnto them go and tel that Foxe Behold I cast out diuells and heale the people to day and to morrow and the thryd day I shal be perfected R. In that Christe sendeth the Pharises backe againe to Herod it seemeth greatly to cōfirme that which we sayd euen now namely that they came being subtilly suborned by Herod C. And it is certaine that Christ speaketh of Herod Antypas And although he was in behauiour a very Foxe and no lesse seruile than crafty in disposition yet notwithstandinge the craftinesse of his whole Lyfe is not touched in the name of Foxe but Christe noteth his priuy and secret snares by which hee lay in waight to ouerthrowe the Doctrine of the Gospell when as with open force hee durst not encounter with the same I sayth Christ by what subtilties soeuer hee practyseth will too day to morrow discharge that office which my Father hath committed vnto mee and when I haue ended my course then will I be offered for a sacrifice Exo. 22 28 A. If any man demaund how Christe called Herod Foxe seeing the law forbiddeth all men to speake euell of the Prince Wee answere B. that Christe did not transgresse the law for hee did not call him Foxe in contempt of his authority but by the power of the spirite and to declare his Fathers power which made him bolde not to feare him For the Spirite of God is aboue all power Christe speaketh not as a priuate man whose liberty whoso will follow let him take heede that hee be not voyde of the same spirite Herod though hee were a tyrante yet notwithstandinge being subtill crept into the myndes of men by deceipt in such wise that he ouercame all his aduersaries and yet stoode without any punishent There haue ben many tyrants which haue not dissembled their cruelty but haue openly manifested the same Nero and Caligula at diuers times boasted of their cruelty Tyberius being worse than they both hid his tyranny Such a one was Herod who playing the tyrant ouer the Iewes retayned still the fauour of the Romaines so contynued his kingdome Wherefore Iustly hee might be called a foxe A. Howbeit the purpose of Christe in this place was only to nyp the priuie and sly wiles of Herod with that which hee went about as is sayd to ouerthrow the doctrine of the Gospell Beholde I cast out diuells B. As if hee should say I will liue a few dayes and will shew diuers miracles and afterward
and sauiour for that which cause it shal be good to keepe company with sinners A. Concerning the two verses following reade the 18. Chap. of Math. vers 12. 7. I say vnto you that lykewise Ioye shal be in Heauen ouer one sinner that repēteth more then ouer 90. and nine iust persons which neede no repentance Iust persons whych neede no repentance B. The Lorde speaketh here of deuine and spirituall matters commonly as of humaine things to frame his speach accordinge to the capascity of the common sorte In this place he calleth them Iust which Imbrace the truth of the Gospell and forgettinge worldly matters doe alwayes goe forwarde towardes the marke which is set before them who notwtstandinge haue alway neede to pray Math. 6.12 Forgeue vs our debtes Ouer such Ryghteouse men which are already of the Lords flocke there is no such speciall Ioy as there is ouer one sinner who being far from the kingdome of God a lost sheepe cōmeth home agayne knoweth God is Ioyntd to the rest of the Lords flocke A. The other similitude of the lost great tendeth to the same effect that this doth therfore nedeth no farther explication 10. Lykewise I saye vnto you shall there be Ioy in the presence of the Angells of God ouer one Synner that repenteth C. If the Angells reioyce among them selues in heauen when they see that restored to their company which went astray it becōmeth vs also to Ioy with them Question But how doth hee say that the Angells doe more reioyce at the repentances of one wicked man than at the perseuerance of many Iust men who delight in nothinge continually than in righteousnesse Ansvver I answere that all the Angells do rather desire the men should alway stand in puernesse and integrity yet notwithstanding bycause the mercy of God doth more shine in the deliuerance of sinners which are cut of from the body as rotten braunches he attributeth the more Ioy vnto Angells after the maner of men who Ioy more for that which cōmeth vnloked for then for that which they haue already in their possession Furthermore the name of Repentance is specially restrayned to their conuersion who beinge tourned quyte away from God doe ryse as it were from death to life For otherwise there oughte to bee a continuall meditacion of Repentance throughout our where lyfe neyther is any man exempted from the necessity hereof seeing euery one feeleth his owne vices working dayly in him But there is difference betwene stumblings or falles or swaruinges from the marke when thou arte already entered into the right race and betwene the cōming from error into the right way They haue no neede of such repentance which haue begun already to frame their liues according to Gods law to lyue a holy and Godly lyfe howbeit they must needes sigh vnder the infirmities of their flesh must endeuour themselues to correct them 11. And hee sayde A certayne man had two Sonnes C. This Parable is nothing els but a confirmation of the doctrine going before And by the firste parte thereof is shewed how ready the Lord is to pardon our sinnes in the other part is shewed how wickedly they behaue them selues which speake euell of his mercy And vnder the parson of a certayne prodigall younge man who was brought to extreme beggery by riotous dissolute life retourned with submission toward his father against whom he had bene stubborne disobedient Christ describeth all sinners who being weried with their former folly come vnto the grace of God And he compareth God vnto an earthly father which doth not only pardon his sonnes offences but also preuēteth him with mercy before he aske forgeuenesse 12. And the yoūger of them sayd vnto his father geue mee the portion of goods that to me belōgeth And he deuided vnto thē his substance C. Wee may not as wee sayd before stand vpon euery word in parables as though there were a mistery in them yet notwithstanding it is not set downe without cause in this parable the one of the sonnes would needes parte his Inheritance which hee afterwarde spent Fyrst of all a signe of wicked arrogancy is described here in the yoūge man in that he desiring to departe from his father thought him selfe not well except hee might liue lasciuiously at his owne liberty without the yoake of obedience toward his father We haue also to consider here his ingratitude in that hee forsakinge his Father an olde man did not only depriue him of the duty which belonged vnto him but doth also deminishe his Domesticall Substance Last of all followeth his prodigallity dissolute wickednes by which hee consumeth all that he hath By thus many sinnes he deserued the displeasure of his father So that vnder this Image we haue most liuely depaynted vnto vs the vnspeakable goodnesse and mercy of God to the ende that the haynousnesse of no offence might draw vs away from the hope of obtayning pardon The comparison shall not be amisse if so be a man say that they are like to the foolish and prodigall younge man who hauinge great plenty of all good things with God yet notwithstanding being stirred vp with a blynde mad desire will deuide the Inheritance with him that they may be free to doe what they list themselues as though it were not more to be wished to liue vnder the fatherly care and gouernment of God than vnder any other kingdome Surely we shall be rych ynough if so be our substance be Ioyned with the ryches of God the Father But if so be we will needes deuide it must needes come to passe that all thinges goe miserabelly to waste For this was the cause of destruction in the beginninge vnto men and first of all to our Parent Adam For hee was created after the Image of GOD. If so bee hee had taryed in his Fathers house and would haue had no deuision hee had bene ryche Inough and mighte haue lyued well in great Felicity but when hee woulde haue somewhat seuerall for him selfe it happened vnto him as it happened vnto this miserable man which wasted all his Substance For what did the free will and excellency which hee had conceyued profite hym that hee should be lyke vnto God Euenso at this day if wee arrogate nothinge vnto our selues but are contented with the grace of God we shall wante nothing appertayning to saluation But wee deceiue our selues in this that wee woulde haue somewhat proper to our selues whereby it cōmeth to passe that wee must needes perishe Notwithstandinge if wee be of the number of Gods Electe GOD will not suffer vs so to perishe but we cannot stande of our selues For except the wonderfull mercy of God did holde vs vp wee must needes be vtterly ouerthrowen 13. And not longe after when the yoūger sonne had gathered all that hee had together he toke his Iourney into a farre Country there wasted his goods with ryotouse liuinge C. Here Christe sheweth
what happeneth cōmonly vnto younge men when they will not be gouerned by coūsaile but trust to their owne wisdome For bycause they beinge lusty and wylde are vnmeete to gouerne themselues beinge not restrayned with feare and shame it cannot be but that Will and Lust must haue the whole Rule ouer them by which they must needes bee broughte at the length to extreme and filthy beggery A. Wherefore it behoueth Parentes well to trayne and bringe vp their Chyldren euen from their Chyldhoode Ephe. 6.4 as Saynte Paule sayth in the discipline and correction of the Lord. R. And if their Education proue well and the Children proue thryfty and vertuouse let them accoūt it for their gaine let them also geue thankes vnto God which hath gieuen the increase But if it happen otherwise wee must patiently beare it as a Crosse and must be content that their owne Soules bee saued For it commeth to passe oftentimes that honest and vertuous Parentes are afflycted with vngodly Children Adam had Abell and Taine Noe had Sem Cham and Iaphet Abraham had Isaac Ismaell Isaac had Iacob Esau and Dauid had Eli Samuel of that which some of these being geuen to great wickednes did shamefully dishonor their Fathers house 14. And when he had spent all there arose a great dearth in the Land hee began to lacke C. Now the punishment is described which by the iust Iudgement of GOD hangeth ouer the heades of Prodigall wasters namely that when they haue ill spent their goods they may be ready to starue with hungar and bycause they knew not how to vse the abundance of breade measurably they shal be constrayned to eate Cods Chaffe and being made the companions of swyne shall thinke them selues vnworthy of humane company And when he had spent all C. In this parte we haue to note how the Lord calleth vs to repentance Hee speaketh not here of a Reprobate but of one that was elect who how vnworthy soeuer hee was to be receyued yet for al that his fathers loue was so great that hee woulde not reiect him Let vs not meruaile therefore that wee are afflicted with sundry tribulations and let vs not thinke that bycause of them we are forsaken Ose 2.14 For wee must needes be vrged with necessity Fyrst of all he sheweth vnto vs our neede then cōmeth hunger bycause he calleth vs to repentance Being compelled by miseries we are put in minde of God we know how blessed a thing it is to liue with him Therefore that is true repētance when men fele how myserable they are when they are far from GOD and liue out of his house at their owne will 15. And hee Ioyned him selfe to a Citizen of that Coūtry and hee sent him to his farme to feede swyne R. Here we must note how foully men are deceyued by their owne Opynions When this yonge man was come into a straunge country and beinge countenanced with great plenty of Gold and siluer he shewed himselfe most liberall to all maner of Cytizens in somuch that where soeuer he was there wanted no good Cheere or pleasure so that they thought very well of him and had him in great reputacion A. But it came to passe that when a Dearth came in that Region they were not only out of hope to receiue any reliefe from him but sawe him also to be in great penury in somuch that he which before was honoured almost of al men for his ryches being brought now into great misery was constrayned to serue a certaine Cytizen of that country And hee sente hym to feede Swine This is a wōderful chaūge that hee which was wont to liue in his fathers house without care of meate drinke is now a Companion and seruant of Swyne 16. And hee woulde fayne haue filled his belly with the Coddes that the Swyne did eate and no man gaue vnto hym C. He meaneth that hungar made him forget his former delights greedely did eate the coddes of beanes or pease for it could not be the seeing he him selfe did feede the swyne with this kinde of meate that he him selfe could lacke it Cyrus when through long flight from his enemies hee had suffred much hunger and being refreshed with a smalle piece of browne bread sayd that he neuer tasted more sauory and better relyshed bread euen so necessity constrayeth 〈◊〉 younge man to haue a good appetite to the Coddes which belonged to the swyne And no man gaue vnto him Wee must not referre these woordes to the swynes meate as if it had bene sayd And no man gaue them vnto him for he had plenty by him but no man gaue vnto him that is to say no man had pitty or compassion on him For no man thinketh that hee ought to gieue any thinge to Prodigall persons bycause they spend all that they haue ryotously 17. Then hee came to hym selfe and sayd How many hyered seruants of my fathers haue bread ynough and I perishe with hunger C. Here is described vnto vs the way by which GOD calleth men to repentance If men would willingly be wise shew them selues apte to be taught hee woulde more gently allure them but bycause they will not obay but as they are subdued by strypes he chastiseth them the more sharply Therefore Fulnesse and plenty which made the youngeman headstronge stubborne was very well schooled tamed with hunger and penury We being taught by this example let vs not thinke that GOD doth deale cruelly with vs if so bee at any time he do sore afflict vs bycause by this meanes he bringeth those to obedience which are lasciuiouse drunke with sporting pleasure To be short what misery soeuer we suffer it is a profitable calling to repentance 18. I will aryse and goe to my father and wyll say vnto him Father I haue sinned agaynst Heauen and before thee And am no more wor 19. to be called thy sonne make mee as one of thy hyered seruants C. Here the subtill enemyes of the truth Cauill and say that God is preuented by Repentance This were true it so be Repentance came of our selues and were not the gyft of God For seeinge the whole Scripture sayth that Repentance is the fruite of a new heart and a new heart cōmeth of God what meane they to attribute that vnto men which belongeth onely vnto GOD Neuerthelesse we graunt that we cānot apprehend the mercy of God except repentance goe before But God proceedeth and worketh in vs this wyse For in respect of him Remission goeth before and after that Repentance followeth in vs but in respect of vs Repentance must needes go before otherwise wee cannot apprehend the mercy of God C. Therefore wee must note that the hope of better fortune if he returned to his Father incouraged the younge man to repent For no seuerity of Punishmentes can stay vs from our wickednesse or can make vs to dislike our sinnes vntill some profite appeare Therefore
as this yonge man is encouraged vpon truste of his Fathers mercy to seeke a recōcilliation euen so vs the feelinge of Gods mercy must be vnto vs the beginning of repentance which stirreth vs vp to hope well And I will say vnto him Father C. Hereby we see that this also is required in true repentance namely that wee being confounded with the greatnes of our sinnes may returne to our heauenly Father For hee did meditate consider this meane in himselfe not thereby to deceiue his Father but to moue him to compassion I haue sinned agaynst Heauen Beholde here how that the subiection obedience due to the Father is appoynted of God For they which sinne against their fathers sinne also against Heauen For in this place heauen is taken for God Therefore they which do truly acknowledge their sinnes must also confesse them vnto God and that is a sure signe of true humillity The confession ought to answere the Offence When men are priuy to our sinnes we cōfesse our sinnes also before them otherwise we cōfesse to God alone if we offend him alone For the confession must be esteemed by the nature of the faulte I am no more worthy to be called thy sonne R. It doth not only suffice to acknowledge sinne but wee must also haue such a feeling of sinne in our Cōsciences that we must not only Iudge our selues vnworthy to bee called the sonnes of God but also that wee haue deserued extreme death damnation Psal 38 3 So Dauid acknowledged his sinne when he sayd Thy arrowes sticke fast in mee and thy hande presseth mee sore there is no rest in my boanes by reason of my sinne So Daniell acknowledged his sinnes and the sinnes of the Israelites Wee haue sinned wee haue done wickedly Dan. 9.5.8 we haue liued vngodly And thus so many as seeke to attaine true saluation confesse their sinnes Notwithstanding in this pointe perfect repentance doth not cōsist neyther doth righteousnesse follow hereof by and by but wee must go forwarde to other degreese of repentance that is to say we must conceiue a good hope that the Father will not reiecte vs although wee bee not worthy of Pardon 20. And hee arose and came to his father But when he was yet a great way of his father saw him had compassion and ran and fell on his necke and kissed him This is the thirde parte of the Parable concerning the mercy of the father toward the sonne When he was yet a farre of Here wee see that God doth not tarry vntill we come vnto him for he meeteth vs. Let vs therefore call that to minde which was spoken in the eleuēth verse going before that God is not simplely compared to a man but that his mercy goodnesse is a hundred foulde more toward vs. Therefore there is no doubt but that so soone as wee are touched with repentance God receiueth vs into his fauour C. This therefore is the principall poynte of the Parable If men which are by nature desierouse of vengeance may notwithstandinge bee moued to bende and yeelde by fatherly pitty gently to pardon their sonnes willingly to require them being miserably lost God whose exceeding goodnesse excelleth all the loues of fathers will be no more seuere toward vs. And verely there is nothing spoken here of an earthly Father which God doth not promise concerning him selfe Before the cry sayth hee I wil heare them Esai 65 2◠Psal 32.5 Therefore as the Father is not onely here intreated with the prayers of his Sonne but also goeth forth to meete him and imbraceth him beinge rent and torne and deformed before he spake one worde euen so God looketh not for long intreaty but so soone as the Synner hath purposed to confesse his falt he meeteth with him of his owne accorde And fell on his necke kyssed him C. The Father doth not here cōplayne he chydeth not he threateneth not but by and by Imbraceth him Whereby wee see that the grace of GOD is offered vnto Sinners before they come vnto him by repentance For hee it is that worketh repentance in our heartes by his Grace that wee may come vnto him And in this poynt a mortall man is improperly compared vnto God For it belongeth not vnto an earthly Father by the secret instincte of his spirite to renue the stubborne heart of his Sonne Ezec. 11.19 as GOD doth who maketh of stony hearts flesshy hearts 21. And the Sonne sayde vnto hym Father I haue sinned against Heauen in thy sight am no more worthy to be called thy Sonne C. Here is noted the other parte of repentance of the which wee spake euen now when as the feeling of sinne is Ioyned with sorrow and shame For hee which is not sory that he hath sinned hath not his falt before his Eyes will neuer come to goodnesse Therefore it is necessary that a dislyking of our selues goe before Repentance And there is greate wayte in this maner of speache that the younge man is sayd to tourne to him selfe Esay 46.8 as one that was caryed away with wandering desiers of the flesh to forget him selfe And am no more worthy to be called R. Great and haynous are the sinnes grieuouse also is the sorrow but short is the confession S. Hee doth not reckon vp the circumstances of the sinnes according to the Custome of Hypocrits hee sayth not I haue lost so much money in such a city with play and so much in that City by Harlots in this and in that Feaste I haue bene drunken Thou hearest none of these circumstances but in a short summe he comprehendeth all his offences Luk. 18.13 A. euen as did he which sayd Lord bee mercifull to mee a sinner 22. But the Father sayde to his Seruantes Bryng forth the best Garment and put it on him and put a Ringe on his hande and shooes on his feete 23. And bring hyther that fat Calfe and kill it and let vs eate and be merry c. R. As Luke hath very liuely expressed in the Prodigall younge man firste of all the Image of a sinner lost with riotouse liuing and secondly of a repentinge Sinner euen so now hee setteth forth in his Parente the Image of the exceedinge clemency and goodnesse of GOD. C. And althoughe in Parables as wee haue sayd it were very fond to discusse euery particuler thing here notwithstandinge the letter shall not be wrested if wee say that our heauenly Father doth not onely Pardon Sinnes to forget them for euer but doth also restore vnto vs those Gyftes which wee haue forsaken Euen as when hee tooke them from vs he chastised our ingratitude that he mighte make vs ashamed with the reproche of our nakednesse For this my sonne was deade A. The Scripture is wonte to call those men Deade men which are Addicted and geeuen to sinne Whereby wee may gather that Repentance is a Resurrection from Death 25. The Elder Brother vvas in
the fielde and when hee came drue nyghe to the House hee hearde mynstrelsie and daunsing C. This is the last parte of the Parable which accuseth them of inhumanity which woulde wickedly restraine the Grace of GOD as though they did enuy that Myserable men shoulde bee saued For wee know that the proude disdayne of the Pharisies is here reprooued who thoughte that they had not the due rewarde for their Merytes if so bee CHRISTE should admit Publycans and the Common multytude to the euerlasting Inheritance Therefore the Summe is this If so bee wee desier to bee counted the sonnes of God we must brotherly forgeue our brethren their faultes euen as hee fatherly forgeueth both them vs. S. Notwithstanding some haue interpreted this place that the Iewes were figured in the person of the Elder brother The which figure doth not sounde amisse bycause the Iewes are as it were the first begotten in the Church and we know how proudly they disdayned the calling of the Gentiles C. But they which do thus expound it doe not suffiently waigh the order of the texte For the talke began by the murmuring of the Scribes who were offended that Christe should shew so much humanity towardes miserable and contemned men Therefore he cōpareth the Scribes which were so puffed vp with arrogācy to modest men who haue honestly and thriftely in their life ordered their affayres and to obedient sonnes who haue all their life time paciently submitted themselues to their fathers gouernment And although they were altogether vnworthy of this prayse yet notwithstanding Christe speaking according to their sence imputeth vnto their fayned holinesse for a vertue by cōcession as if he had sayd Although I graunt vnto you that which yee falsly boaste that yee haue bene alway obedient sonnes vnto God yet notwithstanding yee ought not so proudly and arrogantly to reiect your Bretheren when they repent them of their wicked and daungerous lyfe S. Therefore Hypocrites cannot abide that so large mercy should bee offered vnto the people of God And Christe attributed this parson to the first begotten that the goodnesse of GOD might be the better expressed For if so be the first begotten had sinned by and by a man might haue thought that GOD doth not pardon others as he doth the first begotten Therefore in this the goodnesse of God is more greatly expressed Often times wee see that the Elder are forsaken and the Younger are chosen Thus the Purpose of Christe was to reiect the Iudgement of the flesh Howbeit this most commonly commeth to passe that as the Eldest Bretheren haue the preheminence so Hypocrites haue moste Authority in the Church As touching externall dueties they are obedient to their Parents as was Esau neuerthelesse they cannot abide that the mercy of God should be extended towarde sinners for they cast God in the teeth with their duties We are with thee we serue thee yet notwithstanding thou gieuest no more vnto vs that thou doest vnto Synners They would if they myght call God to an accounte If any man demaūde why he cōpareth Hypocrites to the first begotten which shall not be heyres we answere that although Hypocrits are the sonnes of the bondwoman Agar yet notwithstāding they haue such place for a time that they seeme to be heyres euen as Ismaell boasted of his Eldership and scorned his Brother 28. And hee was angery and woulde not go in therefore came his father out and intreated him C. In these wordes he reprocheth Hypocrites with intollerable Pryde for that the Father must be fayne to intreat them not to enuy the mercy extended vnto their Bretheren And although GOD doth not intreate yet notwithstanding by his example hee exhorteth to beare with the offences of our Bretheren And to cut of all excuse from wicked rigor he doth not only bring in the proper speach of Hypocrits whose false boasting may be refuted but also if a man haue throughly discharged all the dueties of piety towards his Parents yet notwithstanding hee denyeth him to haue Iust cause to complayne bycause his brother is pardoned It is certayne that the sincere worshippers of GOD are alwayes free and pure from this wicked affection 29. Hee answered and sayd to his father Loe these many yeares haue I done thee seruice neyther brake I at any time thy cōmaūdements and yet thou neuer gauest mee a Kyd to make mery withall with my friendes R. Hypocrits accuse GOD of vnrighteousnesse account them selues Iust For they performing the externall honesty of the Law thinke that they haue fulfilled the whole Law and that they haue deserued felicity not only in this Worlde but also in the Kingdome of Heauen Wee haue say they neuer transgressed thy Commaundement And another sayth I thanke God that I am not as other men are Extorcioners Vniuste Adoulterers or as this Publican Lu. 18.12 I faste twise in the weeke I geue Tythe of all that I possesse Also Ma. 19.20 another sayth All these haue I kept from my youth vp Wherefore when they heare out of the Gospell the God doth not respect mans Merites but doth freely remit sinnes receiue sinners they Iudge God to bee most vniust which reiecteth those that haue well deserued and receiueth the worst Wee haue fasted say they and thou haste not seene it Esay 58.3 Wee haue humbled our soules and thou haste not regarded it What are our good workes nothing then we haue fasted in vaine we haue powred out longe prayers in vaine we haue lyen vpon the grounde and haue done all good woorkes to no purpose if God doe not acknowledge mans Meryts What righteousnesse is this to condemne vs that haue fulfilled the whole Law and to saue others that haue broken the Law This and such lyke is the madnesse and vayne boasting of Hypocrites 31. And hee sayde vnto him Sonne thou arte euer with mee and all that I haue is thine C. There are two principall things to be noted in this answere The first is that the first begotten hath no cause to be angery when he seeth his Brother to bee louingely receiued without his hurt and the other is that he hauing no care for his Brothers saluation is sad for the Ioy of his returne 32. It was meete that wee should make merry be glad for this thy brother was deade is aliue againe and was lost and is founde C. As if he should say Why arte thou offended at our myrth of the which thou oughtest to bee Partaker For it is meete that we should reioyce ouer thy Brother whom we thought was lost but is now retourned home in peace These two reasons are to bee noted of vs bycause wee loose nothinge if GOD mercifully receiue into his fauoure those which were strayed away from him in their sinnes and it is wicked hardnesse of heart not to reioyse when we see our bretheren to be restored from death to life S. For such is the condition of all men which forsake God
that they are counted loste and deade euē as we sayd before in the 24. verse but when they come vnto God they liue againe The which commeth to passe by Repentaunce which prepareth vs to the mercy of God We apprehend the same by fayth but we are not Capeable of the same before wee mislyke of our selues R. Thus yee haue heard in this Chapter three Parables One of the lost sheepe another of the Groate and the thyrde of the Prodigall sonne in the which both sinners and honest lyuers haue somewhat to learne the Synner hath to learne faith that knowing the loue of God towarde sinners they may repent and follow Gods calling the other haue to learne the feare of God leaste in respecte of them selues they contemne and disdayne Sinners but may rather feare the Iudgemente of God and acknowledge the Gospell of free remission of sinnes 1. Tim 2.5 that they also may obtaine Saluation by Iesus Christe who was sent of God the Father into the Worlde to saue sinners For God sent not his sonne into the Worlde Iho. 3.17 to Iudge the Worlde but that the Worlde might bee saued throughe him ⧠THE XVI CAP. 1. ANd hee sayde also vnto his Dysciples There was a certayne Ryche man whych had a Stewarde and the same was accused vnto him that hee had wasted hys goods R. In the Chapter going before Christ in three Parables reprehendeth the Hypocrisie and vayne holynesse of the Scribes and Pharisies by which in comparison of them selues they disdained all other Synners C. And now he teacheth by another similitude that we ought to behaue our selues louingly courteously towardes our neyghboures that when wee shall come before the Tribunall Seate of God the fruite of our liberallity may redounde vnto vs. And although it seemeth to be a hard and farre fecht Similitude yet notwithstanding it may easely appeare that Christe had no other meaning Also hereby wee perceiue that they make a fonde interpretation which in Parables scrupulously discusse euery poynte For Chryst doth not cōmaūde here to redeeme or to make satisfaction with gyftes for deceiptes for extorcions and prodigall spendinge and other euell faltes in dispensing but seeing God maketh vs Stewards of all his goods which hee geueth vs to bestow here is prescribed vnto vs a way which shall ease vs of great Rigor in time to come when we must make our accounte For they which Imagyne that Almes deedes will counteruayle luxury and dissolute lyfe doe not suffieiently way that this is first of all inioyned vnto vs that wee should liue soberly and temperatly secondly Pro. 5.15 that Ryuers myghte flowe vnto vs from a pure well It is certaine that there is no man so thrifty that doth not somtime waste the goods committed vnto him And therefore they which are most sparing are not altogether free from wastinge that which is committed them to vse For there are many wayes to abuse the gyftes of God that men in one thinge or other must needes offende Also wee deny not but that this ought the more to styrre vs vp to the dueties of Charity But wee ought to haue another maner of respect than to escape the Iudgement of God by payinge the pryce of Redemption Namely that good and godly liberallity may brydell and correcte superfluouse Expenses and that our humanity towardes the Bretheren may prouoke the mercy of God towarde vs. Wherefore Christe doth not shewe here vnto his Dysciples a way whereby they may deliuer them selues from blame when the heauenly Iudge shal require an accounte of them but hee admonisheth them to beware in tyme least they bee punished for their cruelty if they be founde wasters or consumers of the Lords goods vppon them selues and to haue done no good work of liberallity Math. 7.2 For wee must alway remember this that looke what measure we meate to others the same shal bee measured to vs agayne Which had a stewarde It is euident ynough that this Steward is set before vs for an example onely in this to prycke vs forwarde that as hee vsed his maisters goods to his owne commodity euen so ought we to vse those ryches which the Lord our God hath geuen to vs to our owne profite that that is to say that as he had prouided for him selfe by his Maysters Goods friendes to keepe and maintayne him when he was depriued of his office euen so we should doe good with the ryches which wee haue receyued from the Lord for the which the Lord will afterward receyue vs into euerlastinge habitacions and that of his free mercy without the desert of our woorkes as wee haue sayd 2. And hee called him and sayd vnto him How is it that I heare this of thee Geue accounts of thy stewardship For thou mayest bee no longer stewarde B. Here wee haue to note that wee are onely Stewardes of the goods of this Lyfe and that a strayght accounte shall bee required of the same at our hands in so much that wee ought to be carefull for nothinge more than to dispence them accordinge to the wyll of our Mayster and to our owne Commodity 8. And the Lord commended the vniust Steward bycause he had done wysely for the Chyldren of this Worlde are in their Nation wyser than the Chyldren of lighte C. Heere also a man may see that hee shall doe very fondly which shall stand vpon euery poynte of the Parable For seeing to spend and waste another mans goods is a thinge not commendable who coulde take in good parte to haue that taken away from him by a lewde Varlet which hee can pardon and forgeue at his owne pleasure This were to much Folly for a man when hee seeth parte of his goods taken away to bee contented to haue the rest taken from him by thefte and geeuen to others But the Purpose of Chryste is contayned in these wordes Bycause the Chyldren of this World are wyser That is to say prophane and wicked men and such as are addicted to this Worlde in prouidinge for this transitory lyfe are much more paynefull and dilligente than are the Sonnes of GOD for the Celestiall and euerlasting lyfe Therefore Christ doth not preferre carnall Wysedome before the Wysedome of the Godly seeing this commeth onely of the spyrite of GOD. For hee speakeath not of the Wysedome which the Spirite simplely gieueth vnto vs but sayth that the Chyldren of this Worlde are more prouident for them selues in the thinges appertayninge to this worlde than are the Chyldren of GOD. C. By this comparison therefore hee casteth in our Teeth our slouthfulnes bycause we haue not so great a care for our selues against the time to come as wicked men haue to prouide for them selues in this Worlde For how foule a thing is it for the Children of lighte whom God doth illuminate with his spirite and worde to foreslew and neglect the hope of externall life offred vnto them seeing Worldly men seeke so greedily their commodities and are so
was hyd from them so that they vnderstode not the things whych were spoken R. Thys dulnesse and this ignorance sprange from no other Ground then thys that they beynge blynded wyth the Opinion concerninge the Carnall Kingdom of Christ could vnderstand none of all these thynges whych were Prophesied to come vpō Christ concerning his contumelies afflictiōs Here therfore we se the weaknes of mans wit infected with a peruerse opiniō Many thinke that the disciples were so made afearde with the preaching of afflictions that they were mad as men out of theyr wits insomuch that they vnderstoode nothing for a while Whereby we see how greate the weakenesse of our nature is The Lord is neuer absent but reacheth out his hande vnto vs but we will not receiue the same Notwithstanding we acknowledge that this admonition profited the disciples For afterwardes they began to remēber them so that they were not altogether vnprofitable though at the firste they profited nothinge So that when we profite not at the first in the worde of GOD wee must not be discouraged For the word wil haue his force in due time And this sayinge was hid from them C. The second thyrd time these woordes are repeated to shewe that the dulnesse in the Apostles was greate in that they knewe not to what ende the words of Chryste were spoken And S. Luke dothe propounde and so oftentimes repeate the infirmitie of the Apostles not to follow the same not to flatter our selues in our rudenesse and ignorance not also for the same to contenme the Gospel preached by the Apostles but that glory may be geuen to God alone For afterwards the APOSTLES shewed mighty signes and wonders and proclaymed the Kingedome of Chryste throughout the whole world But because they were very rude men as they are described in this place to bee it is manifest that the glory belongeth not vnto men but to Christe alone A. who at the laste endued them with great power from heauē Read the story following in the 20 cap of Mat. verse 29. ⧠THE XIX CAP AND IESVS ENTEred in and went throughe Iericho C. Hereby it appeareth how litle curious Luke was in obseruing the order of times For after he declared the Miracle which he shewed vppon the blind Beggar when he was gone out of Iericho He now recited what hapned in the city of Hiericho 2. And beholde there was a man named Zacheus which was the chief amonge the Publicanes and was rich also C. Wee haue heere set before vs a notable Example of Repentance in thys Zacheus being one of the chiefe amōg the Publicanes and a rich man The which doth exaggerate the difficultye of conuersion in Zache For what was more difficile then a man which was chiefe of Publicanes and rich also to seeke Chryst and for the desyre he had to see him to clymbe into the Top of a Tree This shewed a singuler and feruent desire to see Chryst which Rych men commonly disdaine to do It may be also that others desired to se Christ but there is good cause why Luke maketh mention of this man aboue all others both for the quallity of the person and also for the wonderfull cōuersion of the man which was sodaynelie wrought S. Hereby we see that Rych men may be saued though it seeme vnpossible vnto men For those Thyngs which are impossible with men ar possible with God 3. And he sought meanes to see Iesus what he should be and coulde not for the preasse because he was little of stature B. We must note here the order of iustification in Zache and the force of repentance First he was moued with a desire to see Christ by the fame which he heard euery where of him and by the spirite of the Father drawing him to the Sonne C. For although faith as yet was not framed in Zache yet notwithstanding this was a certeine preparatiue For he could not so gretly desire the sight of Christ without a heauenly motion to that ende which by by followed For some no doubt were driuē by vaine curiosity to come also from far to se Christ but the end and successe declared that the seede of pietie was included in the minde of Zache so the Lord oftentimes before he manifest himselfe vnto men dothe inspyre them with a blynd affectiō by which they were caried vnto him as yet hidden and vnknowne vnto them And although they haue no reason for that which they doe yet notwithstanding they loose not theyr Laboure for Chryst will shewe himselfe vnto them in due time B. Wherefore wee must note in Zacheus this feruent desire of seeing Chryst who doth not onelie desire to see but doth also declare wyth what zeale hee was mooued Let vs brynge the like mynde and Christ wil meete with vs. But whereof cōmeth this desire Surely not of Flesh but onely of the Spyrite of God who so worketh in vs that we our selues seme Authors Rich mē which are to them selues had rather haue one farthing then the sight of Chryst Therefore this preparation of Zache came of God and not of himselfe A. For what can we doe of our selues else but draw our selues more more frō God Therefore wee must note that which the Apostle saith It is GOD which worketh in you both the will and also the worke according to hys good will Phi. 2.13 4. And hee ran before and clymed vp into a wilde figge tree to see him for he was to come that way R. Luke here geueth vs to vnderstand that Zache had knowledge and feling of his sinne and thought in himselfe that God would not suffer his wickednesse and deceyte to goe alwais vnpunyshed and that hee heard say that a certayne man called Iesus went abroad whom men reported to bee Chryste whych forgaue sinnes and promised vnto mē willing to repente the Kingdome of God Hereuppon then he being inflamed with a desire to haue Remission of sinnes first of all desiered to se who Iesus was but when he coulde not see because of the preasse of people he ran before and clame into the toppe of a wylde figge tree Whereby appered his exceeding desire to see Chryste B. For rich men for the moste part are proud and full of disdaine and loue to seeme graue specially before a greate multitude of mē But this mā though he were riche and in his state and calling a prince was notwithstandinge not ashamed in the sight of the whole multitude to clyme vp into a tree lyke a Boy the which peraduenture hee would not haue don if so be any prince of this world had passed by But nowe he regardeth not the scoffes scornes of men so that hee may see Chryst Whereby we may gather that Zache sought in Iesus more thē the outward sight of his person 5. And when Iesus came to the place he looked vp and saw him said vnto him Zache come downe at once for to day I must abide at thy house C.
Rulers Seeynge therefore they durst not lay Violente hande on him they come and reason the cause with him demaunding by what Authoritie and Commission hee had taken that Enterpryse in hand saying Tell vs by what Authority dost thou these Thynges Eyther who is hee that gaue thee thys Authority For the Exposition whereof and the rest also of this Chapter Reade the 21. and 22. cap. of Mat. and also in the twelfth of Marke ⧠THE XXI CAP 1. AS HE BEHELDE HE saw the Rych men which caste theyr giftes into the Treasurye A The Euangelist Marke also declareth this history in his twelfth Chapter where we haue expounded the same and therefore we will heere omit it And from the fifth verse of this chapter to the 15. verse of the same Reade our Annotations vpon the 24. Chapter of Mathew and beginne at the first verse also the 13. of Marke 15. For I will geue you a mouthe and Wysedom whereagaynst al your Aduersaries shall not bee able to speake nor resist A. This is a most excellent promise the which all the Godly ought to hold out agaynst all the Gates of hell For who can resist Chryst speaking in his members by his holy Spyrit And he saith in another place Ma. 10.20 It is not yee that speake but my Father in you C. Therefore Chryste doth not promise to deliuer his Discyples from Death but he promiseth to geue such wisedome and such a mouth vnto them as shall confound their Aduersaries and make them ashamed Whereagaynst al your aduersaries Hee sayth that this wisedom shall put al their aduersaries to silence because they shall not be able to withstand the same Not that theyr impudency shall geue place vnto the truth but because the truthe shall Triumphe ouer their franticke bouldnesse which they shall withstand in vaine R. The Enemyes of the truth shall spende many vayne words and shall reason Sophisticallye with Carnall Argumentes but they shall not be able to gainesay the Argumentes of truth they shal vehemently resist the truth but they shall not bee able to ouerthrow the same practise shall not want but Successe shall want For as Beastes which are Ennemies vnto men after they are shutte vp in theyr caues do horribly rage and fret by which they declare theyr crueltie and wyldenesse of Nature and yet neuerthelesie cannot fulfill theyr outragious madnesse Euen so the Ennemies of the truth being shut vp and restrayned with inuincible argumentes of truth roare agaynst the truthe but cannot ouercome the same When Peter and Iohn answered before the Counsayle concernyng the healing of the lame man saying Be it knowen vnto you all that by the name of Iesus Chryst whom ye haue crucified Act. 4.13 whome God raised agayne from the Deade By this name thys man standeth before you whole Did the high Pryests hold their peace No verely but rather forbâ—d them by threatning to speake neuer afterward to any man in the same name So that they went aboute to resiste it but they were not able neither yet with manyfest testimony to gainsay the same For thus Luke wryteth When they saw the bouldnesse of Peter and Iohn and vnderstode that they were vnlearned and lay men they meruailed and they knew theÌ„ that they had bene with Iesu Act. 7.48 And beholding also the man which was healed standing with theÌ„ they could not say agaynst it So when StepheÌ„ sayd that God dwelte not in Temples made with hands the Ennemies of the truth were so outragious mad against him that they gnashed on hym wyth theyr teeth but yet were not able to resist the truth which this blessed Martyr vttered So to Paule when hee spake the word of God Festus sayde Paule thou art beside thy selfe And yet notwithstandinge that Prophane contemner of God could not gainesay the truth which Paule vttered C. And I would to God that al they at whose mouth the confession of the truthe is requyred would rest themselues vpon this trust For the power and Maiesty of the spyrite will shew it self to ouerthrow the ministers of Sathan For that which followeth to the 19. Veese Reade the 10. Chap. of Math. verse 21. 19 Possesse ye your Soules by your patience C. Chryst heere prescribeth vnto hys Disciples another maner of way to defend Life then fleshe and bloud teacheth For euery man naturally desyreth to keepe his life in safety we seke those helpes to defende it whych wee thinke best and we flie auoyd al maner of perill to bee shorte wee thynke our selues halfe deade except wee bee well garded and fortefied But Chryst the preseruer and keeper of this Lyfe coÌ„maundeth vs to be alwaies ready to die and to walke throughe fire water and Sworde And in deede no man shall truly commend his Spirit into the handes of God but he which is alwayes ready to die R The wordes of Chryst are thus much in effect I commaunde you not vnder the presence of the Gospell to draw the Sword vpon your Aduersaries But I commauÌ„d you to be patient They shal persecute you but they shall not hurt you This and the reste vnto the twenty fower verse are expounded in the 24 chapter of Mathew verse 15. 24. And they shall fall through the edge of the sword shal be caried way captiue into all Nations and Hierusalem shall be trodeÌ„ downe of the Gentiles vntill the time of the Gentiles be fulfilled C. Because it seemed very absurde that the holy City should bee so rased by the Gentiles a consolation is added that the Gentiles shall haue such Libertye but for a time vntil theyr iniquity bee ripe and that vengeance burste forthe which is prepared for them For as this vengeance pertained to the Iewes so also the Gentiles had theyr time appointed for the same For it myghte haue ben obiected Shall the Iewes be punished the Gentiles escape This obiection Chryst preuenteth and saith that God shal also take vengeaunce vpon other nations but that time thereof is not yet come Read for the rest vnto the 28. verse in the 24. Cap. of Math. verse 29. 28. And when these things begyn to come to passe then looke vp and lift vp your heads for your redeÌ„ption draweth nigh C. Here is added a coÌ„solatioÌ„ by which Chryst comforteth the mindes of hys Disciples And although this senteÌ„ce is nothing coÌ„trary froÌ„ the words of Ma. yet notwithstanding it sheweth better to what ende the Aungels are sayde to come to gather together the elect Mathew For it was necessary that the ioy of the Godly should be compared with the coÌ„moÌ„ sorrow grief of the world and that there should be a differeÌ„ce put betwen them the reprobate lest they should abhor the comming of Christe Wee know that the Scripture doth not only diuersly speake of the last iudgemeÌ„t but also of al those whome God daily exerciseth in such wise that the same may be extended either to the faythfull or to the vnbeleuing â—m
in lyes but when the truthe is declared we are very dul we are loth to beleue to soone Example whereof wee haue in this place But if any man say that they were women let him know that the Authority of women is not heere handeled but the word of God whych had oftentimes tould the same Therefore they do not refuse to beleue womē but Christ himself Furthermore had they not an argument of the resurrectiō of Chryst in this woman which was deliuered from Deuills in whom they might so often as they saw her behold the power of Christ Note also dyllygently in this place that althoughe wee would willingly perish yet notwtstanding Christ wil not suffer the same For he draweth vs from destruction euen as he brought his Apostles into the way which beleued not the women declaring vnto them his resurrection A. Happy then are they whom the father hath geuen to the son to be saued For the exposition of the 12 verse followinge read the 28. cap. of Mathew verse 10. and Iohn 20. verse 3. 13. And behold two of them went the same Day to a towne called Emaus which from Hierusalem is about thre score furlongs C. Marke onely toucheth this storye bryefly but Mathew and Iohn make no mentyon at all of the same But because it is profitable to be knowen and worthy to be remembred Luke doth not in vaine so exactely prosecute the same But the spirit of God hath so aptly geuen to euery euangelyste hys part that the same which is not to be found in 1. or 2. of thē may be sene in the other For many visions of the which mention is made in Iohn are quite omitted by the other thre Bu. Therfor euery one of the Euangelists haue put downe in wryting sure and vndoubted demōstratiōs of the Lordes resurrectiō Luke hath chosen for his part the most euident among which this presente demonstration is notable Effectuall and very pleasaunt The same hath signes tryal and experiment of the sences and confirmation of Scriptures It hathe in like maner Wonderful affections of men sweete consolations notable opinions They are described after an hystorycall maner yea al the circumstances almost are touched with wonderful pleasantnes C. And this is worthy to be noted that these two wytnesses were chosen not that the Lord by them might perswade the Apostles that he was risē but to reproue their slownesse to beleue and although at the first they preuailed nothing yet notwithstāding at the length their testemony being otherwise holpen it toke effecte in them BV. But who these two were wryghters do not agree in the name of the one the name of the other is expressed is called Cleophas who is supposed to be of Galile being the same of whom Mary was syrnamed Cleophas The other S. Ambrose calleth Ammaon Theophilacte calleth hym Luke Epiphanius sayth hys Name was Nathanaell By which diuersitie we haue to learne two thinges The first is that it is a vaine and vnprofytable thing to search out that whych the Scripture hath not reuealed For it hath set forth vnto vs al those thynges which are profitable for vs to knowe The second is that traditions are vncertaine and cannot safely be credyted Which is from Hierusalem aboute 60. Furlonges A furlong as appeareth by Plinie is a hundred fiue twenty paces Called Emaus C. This was an aunciente and famouse towne which the Romanes called afterward Nicopolis But the place is not here named because of the Fame thereof but for the certaynetie of the history 14. And they talked together of all those things that were done BV. These two Disciples talked together specially concerning his passion which two were not of the Eleuē but rather some of his other familiar disciples C. This therefore was a signe of Godlines in that they went about to increase their weake and feeble fayth for theyr talke tended to no other end then to set the reuerence of their maister agaynst the offence of the crosse as a Buckeler And although by questioning disputing they bewrayed theyr ignorance worthy to be reprehended seeing they were admonished not long before concerning the resurrection of Chryst yet notwithstanding their willingnesse to be taught made as it were way for Christe to take away theyr error For many are very ready to moue questions because they seeke obstinatly to resist the truth But they whych are willing to imbrace the truthe although they make stay at the least obiections shall for theyr Godly redines finde fauour with God insomuch that as it were reaching out his hand vnto them he shall settle them in the truthe and quite and cleane put them out of all doubte 15. And it came to passe that whyle they communed together reasoned Iesus himselfe drew neare and went wyth them BV. As these two Disciples communed and talked together the Lord at the last ouertoke thē went forward with them in theyr Iourney In the whych two things specially are to be noted Fyrst that the Lorde rusheth into the middest of them whose hart talking is of him Secondly that the truth of his very body being raised from deth appeareth in this that he approchyng neare and ouertaking them at the last walketh with them For the Lorde is not moued and carried like a spirit frō place to place For although his body were already gloryfied being fre frō all Corruption infirmity and griefe Yet notwithstanding he retayned hys Substaunce and properties of a true humane body For by gloryfication not the substance and nature but the defect of nature and the infirmity is taken away Wherunto S. Augustine hauing respect sayd He shall come to iudgement euen as he was seene to ascend into heauē that is to say in the same forme and Substance of flesh For he hath not taken away nature frō hym to whom he hath geuen immortallitie These two Disciples I say as they went had diuers communicatiōs euen as it commeth to passe speciallye when there is any sorrow in the mind For they were sore troubled wyth the Lords death and were almost quite cleane discouraged And their whole talke was concerning Iesus concerning all those thinges which they had seene and hearde a little before For they loued him as a singuler and excellent man And althoughe they had no hope concerning the restorynge of the Kingdome of Israell Yet neuerthelesse it holpe thē much to call to mynd by mutual communication him which a little before was put to Death For theyr mindes being confounded as if they had ben a sleepe they loued hym as it were in a dreame whō they could not forget At the last as they talked of many thinges concerninge Iesus betwene themselues beholde Iesus vnloked for ioyned himselfe vnto them For here in body he fulfilled that whych he had promised in spyrit to performe to the worlds end Namely that where two or three are assembled together in his name he will be in the middest Ma.
spake here concerning the Office of the messias as the same was described by the Prophetes leaste the death of the Crosse might be an offeÌ„ce vnto them And in the way as they wente the space of three or fower howers was inough to declare the matter at large Therefore he did not bryefly shew the Chryste ought to suffer but plentifully declared that he was therefore sent that by the sacrifice of his Death hee myght make satisfactions for the sinns of the World that he might be the peace offering to take away the cursse Therefore Luke hath put don thys sentence interrogatiuely for the greater vehemency Whereby we gather that the necessity of his death was shewed by reasons The summe is that the dysciples were troubled amisse wyth the death of Chryst without the whych he could not doe the office of Chryste and open the gates of the kingdom of heauen because the pryncipall part of the redemption was the sacrifice of his body The which ought dilligently to be noted For seeing Chryst wanteth hys honor except he bee taken for the offering and Sacrifice for sins the abasing of himselfe is the onely enterance into his Glory Phi. 2.7 by which he became a redemer 27. And he began at Moyses and all the Prophets and interpreted vnto them in all Scriptures vvhych were written of him C. Hee putteth them in minde of that which was spoken of him in the Prophets It is an easy matter to boast of the word of the lord but we must shew what is contained in the lawe and the Prophets The which Chryst doth For he doth not onely name the Prophets but doth also shew what is contayned in them Also this place techeth how Chryst is reuealed vnto vs by the Gospell Namely when the knowledge of his is set forth in the Law and the Prophets For there was neuer at any time a more excellent teacher of the gospell then the Lorde himselfe who fetcheth as wee see the profe of his doctrine from the Lawe and the Prophets Wherefore to the end that Christ may shine vnto vs at this day throughe the Gospell we must needes haue Moises and the Prophets before vs as foreruÌ„ners Of the which thing the Readers are therefore to be put in mynde least they geue eare vnto phanaticall Spyrites who suppressing the Lawe and the Gospell do wickedly cut and mangle the Gospell As though GOD would haue al that which hee hath testefied concerning his sonne to be voide seruing for no vse But how those things which are red in Moises and in the prophets concerning Chryst are to be aâ—plyed vnto him we cannot presently declare It shall bee sufficiente briefely to know that Chryst is not in vayn called the end of the Law RoÌ„ 1. For how obscurely and darkely soeuer Moyses rather shadoweth Chryste then expresseth hym this is without all controuersie that except there be one excelling the rest in the â—locke of Abraham vnder whom the whole people may growe together in one body the couenaunt which GOD made with the Holy Fathers shall bee voyde and of none effect Furthermore seeing God commaunded a Tabernacle and Ceremonies to be ordained according to the heauenly paterne it followeth that the Sacrifices and all the rites of the Temple shall bee but a a vaine and friuolous scorne excepte their truth rest vpon another And this Argumente the Apostle persecuteth at large in his Epystle to the Hebrewes Hel For there he teacheth that the visible ceremonies of the Law are shadowes of spyritual things and that we must seeke Chryste in the whole legall Priesthoode in the sacrifices and in the forme of the sanctuarie Therefore Chryst shall bee rightly drawen from the Law if so be we way and consider that the Couenant whych God made with the fathers was held vp by the mediator that the sanctuary by which God declared the presence of his grace was consecrated with bloud that the lawe it selfe with the promises thereof was ratified and establyshed with the sprynkeling of Bloude that there was one priest chosen froÌ„ among the rest of the people to presente hymself before GOD in the name of men not as a mortall man but vnder a holy forme that men had no hope geeuen there vnto them of theyr reconcilliatioÌ„ with God but by the offeringe vp of Sacrifice Moreouer there is a very notable prophesie concerning the perpetuitie of the Kingdome in the Tribe of Iuda But the Prophets them selues haue more plainly set forth the mediator who notwithstanding had theyr first knowlege of him from Moises because theyr office consisted onely in this to renewe the memory of the Couenaunte more plainely to shew the Spyrituall worship of God to builde the trust of Saluation vppon the mediator and also more euydently to shew the manner of reconcilliation But because it pleased God to deferre the full ReuelatioÌ„ vntill the comming of his Son this was no superfluous Interpretation And it were to be wished that this speach and Interpretation of Chryst were extant then should we not take so gret paynes in the Interpretation of the Scriptures because those thinges contayned in them concerning Christ are very obscure But let vs know that the Lorde would haue so much extante as was needefull for he would haue our dilligence sharpened Howbeit the Apostles haue sufficiently declared how the Prophesies oughte to bee vnderstoode they doe not explicate all Places but doe geeue vnto vs the key leaste wee shoulde complayne that they are lockt and hidden from vs. 28. And they drue nigh vnto the town whych they went vnto And hee made as thoughe hee woulde haue gone further A. There is no doubte but that these two Disciples all the way as they weÌ„t heard these woordes of Chryste wyth great desyre as afterwarde they themselues confesse C. Other Interpreters immagyne an other Place beside EMAVS saying that this towne of the which mention is made heere was more nere vnto the City Hierusalem then vnto Emaus because it is sayde in the thyrtye three Verse that the disciples roase vp the same Hower and returned agayne to Hierusalem but why they should so fayne there is no reason For the iourney was not so longe that they neded to take vp theyr Lodginge in the nearest place Wee know that a man may goe seuen myles in fower Howers thoughe he goe but a softe pace VVherefore there is no doubte but that our Sauyour Chryst went to Emaus And hee made as though he would C. Heere some demaunde whether CHRISTE doe excuse dyssemblynge by his owne Example Question or whether there bee any Dissimulation in hym whych is the Externall truth of GOD. Aunsvver To whome wee aunswere that the Sonne of GOD was not so tyed that hee shoulde reueale all his Counsayles Notwythstandyng because dissemblyng is a certayne kynde of Lyinge the Knot is not yet dissolued specially seeynge many draw this Example into a liberty of lyinge Wee aunswere that CHRIST dyd fayne thys which is heere
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
answereth Be yee therefore still and quiet for the time is not yet come But wheÌ„ yee are endewed with the holy Ghoste ye shall begâ—n to execute that whych I now commaund you I will Arme and strengthen you with heauenly Power by which ye shal be plentifully appoynted with all manner force against your enemies The very same our Euangelist repeateth in the beginning of the Apostles saying Act. 1.4 And gathering them together he commaunded them that they should not departe from Hierulem but wayte for the promise of the father whereof saith he ye haue herd of me For Iohn truely baptized with water but ye shall be baptised with the holy Ghost after these few dayes By which senteÌ„ce that which hee nameth in this place Power from aboue and the promise of the Father hee calleth there the holy Ghost C. Therefore lest the Apostles should rashly run forth to preach before their time Chryst commaundeth them to be quiet and stil vntill such time as he sending them forth might vse them in fit and conuenyente time And this was a profitable triall of theyr obedience in that they beynge endewed with the vnderstanding of the Scripture and enspyred with the Grace of the spirit held their peace as duÌ„be because the Lorde had forbid them to speake For we know how gredely meÌ„ desire to be knowne when they thinke that they shal do any thing wyth praise and admiration Wherefore by this example we are taught not to take any thinge in hand without Gods calling And whereas they are commaunded to abide at Hierusalem he ment that the same should be after they were returned out of Galile C. For after hee had geuen them commaundements in a secret place he willed them to abide still silent for a time vntill he had endewed them wiâ—h new power from heauen A. Mathew and Marke adde concerning the charge which Chryst gaue vnto his Apostles to preach and to Baptize Mat. 28.19 Mar. 16.15 For the Exposition of the 50. verse read the 28. Chap. of Math. verse 20. 51. And it came to passe as he blessed them he departed from them and was carried vp into heauen Marke hath When the Lord â—ad spoken Marke 16. vnto them he was receyued into heauen and sate him down on the right hand of God Act. 1.9 And Luke hath in the Actes And when he had spoken these things while they beheld he was taken vp an hie and a cloude receyued him vp out of their â—ight 52. And they Worshipped him and returned to Hierusalem with great Ioye C This Worshipping testefieth that the Apostles doubted now nothyng at all concerninge the Resurrection of Chryst For they doe not worship hym as some notable prophet but as the king of Kings and as the Iudge of the whole World And retourned to Hyerusalem And LVKE in another place sayth Act 1.12 Then retourned they to Hyerusalem from the Mounte that is called Olyuet which is from Hyerusalem a Sabboth dayes iourney Here the Apostles obay the Lords coÌ„commaundement which he gaue them saying But tarry ye in the City Hierusalem vntill ye be endewed vvyth power from aboue With great ioy This is that same ioy of the which the Lord had foretould them saying Ye now therefore haue sorrow But I will see you againe Ioh. 16.22 and your Heartes shall reioyse and your ioy shal no maÌ„ take from you 53. And were continually in the teÌ„ple praysing lawding God AmeÌ„ C. Because the purpose of Luke was to wryght a longer Historye hee onely briefly toucheth what the Apostles dyd for the space of ten dayes The â—um is that they were daily occupied in praysing God and that they frequentrd holy Assemblies in the temple R. Now they were throughly perswaded that Chryst was risen agayn from death whom also they beheld when he assended into heauen from wheÌ„ce they doubted not but that he would sende that which he had promised vnto them While therefore they wayted for the promised holy Ghoste they applied theÌ„selues wholly to such exercises as became godlinesse A. neither doe they now hide themselues as before with the Dores shut but being made more boulde and couragious they cast away all feare and do geeue thankes vnto the Lorde God with greate ioy for that hee hauing sent a Redeemer into the world hath restoared miserable men from the tyranny of Sinne Death and the Deuill into the Liberty and Fredome of Godds Sonnes FINIS
minde that although one Angell of Sathan can doe more than all corporall Creatures notwithstandinge that he might doe the more hurt vnto man hee putteth into one man not one Angell only but a whole Legion of Angells or euell spirites that he might destroy and ouerthrowe all For vve are many Luke expoundeth it thus Because a M. Diuells were entered into him 10. And he prayed him instantly that he woulde not sende them away oute of the countrey B. Luke hath that he would not commaunde them to goe into the deepe By these woordes it seemeth that the Diuelles were addicted to certayne places This place of S Paule declareth that they haue to doe in the ayre Yee walked after the gouernour that ruleth in the Ayer Ephe. 2. the Spyrite that now worketh in the Chyldren of disobedience Ephe. 6. And in another place he calleth Diuell spirituall craftynesse in heauenly thinges or in heauenly places that is to say in the Ayer Furthermore experience teacheth that they are oftentimes conuersaunte in deserte places and some times also they haunte those houses out of which men haue departed this Lyfe to the ende they mighte make men belieue that the deade Bodyes walked By the which illusion truely the simpler sort of people haue not ben a litle brought to superstition But truely the worde Deepe which Luke vseth for the which wee haue the latine woorde Abyssus which sometime signifieth the diepenesse of Water or rather water wanting bottome being called in Hebrew Tehum Appo 20. seemeth here to be taken for Hell where S. Iohn affyrmeth the Diuell to be tyed vppe There are many which take this worde Abyssus for a desert place voyde of inhabitauntes The Diuells doe not pray that Christe woulde not cast them out of that Region or into the deepe because they liued there more delicately but because they desyer to be there where they may do most hurt They will not bee Idell but wyll destroy all that they can 1. Pet 5. seekeinge continually lyke a roaring Lyon whom they may deuoure Reade in the exposition of the eight Chapter of Mathew both for this verse the eleuenth verse following and the twelueth also 13. And anon Iesus gaue them leaue And the vncleane spirite went oute and entered into the Swyne and the heard ran headlong into the Sea they were about two thousande and were drowned in the Sea C. The Diuells went about to make the inhabitauntes of that Countrey to speake euell of Christe for the losse of of their Hogges B. For the Lord ment to try the Gadarenes But it appeared that they were more moued by the small losse of their Hogges then by the grace of Christ of the which also they made themselues vnworthy As concerninge the 14.15 and 16. verses reade in the eight of Mathew 17. And they began to pray him that he would depart out of their coastes And they began to pray him C. Luke hath And all the multitude whych dwelte rounde about the Region of the Gadarenes These Gadarenes beare a type and figure of al those which are addicted to earthly thynges and which are blynded with the desier of ryches these men as they are vnworthy of Celestiall ryches So also they did willingly refuse them beinge offered vnto them and could better beare all maner of raging Diuells then Iesus Chryste the author of all saluation That hee vvoulde departe Luke addeth Because they vvere greatly afearde but hee tooke a Shippe and returned Beholde here howe Chryste consented to the request of the Gadarenes and went from the vnworthy For hee had taught before that the preciouse pearles of Gods worde ought not to be cast vnto swyne Math. 7. And he had commaūded his Disciples not to preache the Gospell where they were refused Math 10. It was mete therefore that hee shoulde forsake these hoggishe contemners of his grace offered vnto them 18. And when he was come into the ship he that had bene possessed with the diuell prayed him that he might bee with him BV. Hee is not offended at the ingratitude of the multitude which had receiued so excellent a benefit of health at the hands of the Lord. For when he sawe the author of his health to goe away he prayeth him that he may be in his company C. Whereby it appeareth how great Difference there is betwene the knowledge of Gods power and his goodnes for his power bringing feare maketh men to flee the presence and sight of God but his goodnesse doth sweetely drawe them in somuch that they desier nothinge more then to be vnited vnto God 19. How beit Iesus woulde not suffer him but sayde vnto him goe home to thy friendes and shewe them how great thinges the Lord hath done for thee and howe hee had compassion on thee B. Luke addeth sayinge But hee charged him sayinge Returne to thy owne house and declare whatsoeuer God hath done for thee C. But why Chryste refused to haue this mans company it is vncertayne except because hee thoughte that there should come greater profit thereby if among his countrey men he might remayne a witnesse of so notable a benefite and so it came to passe in deede as our Euangelist Marke and Luke also doe testifie Whereby also is to be noted the wonderfull goodnesse of God toward the Gadarenes although they were vnthankefull that he woulde not geue him leaue whom hee had healed to be in his company although hee did craue it but commaunded him to goe home to his house and to shewe howe great thinges the Lorde had done for him Therefore the Lord being reiected of the Gadarenes did according to their deserte presently forsake them but because he could not as yet vtterly cast them of he left vnto them an Apostell more acceptable vnto them then himselfe And by this example of the Lorde the ministers of the Gospell are taughte not to dispayre by and by if any receiue not straightway the Gospell preached by them but rather to proue all things as well by others as by thēselues that at the leastwise they may gayne some For all men haue not one hower appointed vnto them to beleue Wherefore vndoubtedlye they maye looke for some fruite at the length Hovv great thinges the lord hath done for thee In that Christe commaundeth him to shewe the woorke of God and not his hee doth it to this ende that hee being accounted for a true Prophet and Mynister of God might obtaine authority to teache For that was the way by litle and litle to instructe the rude People to whom as yet his diuinity was not knowne And although Christe be the Ladder by whom men assend vnto God the Father notwithstanding because hee was not yet reuealed hee began with the Father vntill hee had a more conueniente time But Christe did shewe forth that Grace in the person of man which is extended to all mankinde For although wee bee not tormented of the Diuell yet notwythstanding he hath some rule
ouer vs vntill we be delyuered from his tyranny by the sonne of God So that nowe we must declare our thankefulnes for the same by celebrating his grace 20. And he departed began to publishe in the tenne Cyties howe great thinges Iesus had done for him and all men did meruaile A. Christe at other tymes commaunded the fame of myracles to be suppressed for a time vntill the tyme of reuelation came but now by his commaūdement this man that was healed preacheth the power of God and maketh many to wonder to the ende wee mighte learne that the reuealing of the truth hath also his conuenient and due time 21. And when Iesus was come ouer agayne by ship vnto the other syde much people gathered vnto him and hee was nigh vnto the Sea VVhen Iesus vvas come ouer agayne BV. The occasion of the third myracle or benefite is foreshewed E. Reade the 9. Luke 8. of Math. Luke sayth It came to passe when Iesus returned c the which our Euāgelist doth more plainly expresse in sayinge And when Iesus was come ouer agayne Much People gathered vnto him Luke hath The People receyued him for they all wayted for him As concerninge this verse and that which followeth in the 22. verse reade the 9. of Math. 23. And besought him greatly saying my younge Daughter lyeth at the poynte of death I pray thee come lay thy hand on her that she may be safe and liue And besought him greatly Luke the Euangelist hath Praying him that hee woulde come into hys House for hee had but one Daughter onely vppon a twelue yeares of age and she lay a dying Lyeth at the poynte of death E. Or according to the Greeke texte Shee is euen in extremity Reade the nynth of Math. for that which followeth in the story vntill yee come to the 30. ver 30. And Iesus immediately knowing in hymselfe that Vertue proceeded from him turned him aboute in the prease and sayde Who touched my Clothes Iesus knovvinge in himselfe that Vertue As concerninge this power of Christe reade the 9. Chapt. of Math. VVho touched my Clothes M. Chryste is thronged of the multitude as the Disciples witnes and yet notwithstanding hee sayth not that hee is touched but as one voyde of sence he holdeth his peace at the thronginge which hee suffered of the people neyther sayth he that any vertue went out of him But so soone as this Woman came who touched not his Body but the Hemme of his Vesture onely and that lightly he standeth still and tourning him about he asketh who touched him and hee sayth that hee felt vertue goe out of him But what other thing is heere commended vnto vs than the excellency of fayth that is to say how stronge the teachinge of fayth is For there is no mencion made that any vertue went from him at the touchinge of the multitude but at the touchinge of this Woman it goeth out by and by 31. And his Disciples sayd vnto him Thou seest the people thruste thee askest thou Who did touch mee And his Disciple sayd vnto him M. Luke hath But all men denying Peter they that were with him sayd Thou seest the people Luke hath Maister the People thrust thee and vex thee And askest thou VVho did touch me Luke hath Some body touched me for I knowe that Vertue is gone oute of mee As touching this vertue and that which followeth vntill yee come to the 35. verse reade the exposition of the nynth of Math. beginninge at the 22. verse 35. While hee yet spake there came frō the Ruler of the Sinagoges house certayne which sayd Thy Daughter is deade why diseasest thou the Master any further There came from the ruler of the Sinagoges house These messengers came as hee was talkinge about the Woman that was healed of her Issue of bloude and they sayd VVhy diseasest thou the maister Luke putteth down these words without any interrogation thus Trouble not the maister The 23. verse of this Chapter doth sufficiētly declare how weake the fayth of this Ruler was but by the example of the foresayd woman which was healed by the power of Christe and the comminge of fayth betwene it was somewhat erected but now againe beaten downe by these messengers and made weake By the which example the triall of fayth is depaynted vnto vs as you may reade more at large in the 9. of Math. 36. Assone as Iesus heard the woorde that was spoken he sayd vnto the ruler of the Synagoge Be not afrayde onely belieue Be not afrayde M. The Ruler of the Sinagoge began to doubt as appeareth by these words which Christe woulde neuer haue vsed els He execteth therefore his hope fayth by this consolation which before began to quayle Whereby wee see the loue and care of Christe in erecting strengthninge the weake and also that hee is not ignoraunte of our Infirmities and temptacions Wee see also that hee doth not neglect those that are his but increaseth the Fayth a new which they haue once conceyued of him least so precious Treasure should pearishe Onely belieue Luke addeth And shee shal be safe What hee woulde haue him belieue it is euidente ynoughe by Christes owne woordes which asked this question of the blynde men Math. 9. Doe yee beleue that I am able to doe this He putteth him in mynde therefore of that faith by the which he might belieue that he was able to saue his daughter beinge deade Hee sayth not simplely Belieue but Onely belieue By the which words hee playnely declareth that hee seeketh for nothinge sauinge onely fayth Heb. 11. without the which it is impossible to please God As cōcerning the rest vnto the ende of the Chapter reade the ninth of Math. beginning at the 24. verse c. FINIS Chapter the sixt 1. ANd hee departed thence and came into hys owne Country and his Disciples followed him As cōcerning the exposition of this verse Reade the exposition of the 53. verse of the 13. Chapter of Mathew 2. And when the saboth day was come he began to teach in the Sinagoge many that heard him were astonyed and sayd from whence hath he these things And what wysedome is this that is geuen to him such myghty works that are wrought by his hands And vvhen the Saboth day vvas come BV. The Lord which came to redeeme and lighten the Worlde doth now agayne fall to teaching Therefore the Church of Christe hath nothinge better then Doctrine For it is the Foode of the soule the rule of lyfe and a light vnto our pathes From vvhence hath hee these thinges That which Math. spake in fewe wordes Math. 13 namely thus Whence cōmeth this Wisdome powers vnto him our Euangelist amplyfieth by many wordes in this place 3. Is not this the Carpenter Maryes sonne the Brother of Iames Ioses and of Iuda and Symon and are not his sisters here with vs they were offended at him For this
and any thing from the same that as he grew in body so also for our sake he woulde profite in mynd And verely seeing the Apostle teacheth in the forenamed place that he was like vnto vs in all thyngs sinne onely excepted no doubt he comprehendeth this also that his Soule was subiect to ignoraunce This onely difference is betweene vs and him that he of his owne accord and will tooke vppon him those infirmities which we haue of necessity Iohn 1.16 Therefore Chryste accordinge to his Age in respecte of his humane nature encreased in the free gifts of the Spyrite that of his fulnes hee myght power vnto vs because we draw Grace from his Grace Some being more fearefull heere then they neede doe restrayne these woordes to the externall shew and doe expounde it that Chryst semed to profite as though in very deede he had no new vnderstāding But the words haue an other meaning and this error is yet more plainely confuted when Luke a little after addeth saying And Iesus increased in wisedome and stature in fauour with God and men For it is not lawfull to imagine that the vnderstanding lay hid in Chryste which appeared before God in contynuance of time And there is no doubt but that the purpose of God was plainly to shew howe truely and perfectelye Chryst when hee tooke vppon him our flesh imbraced all the parts of brotherly Coniunction with men And yet we do not after this sort make of him two For although there bee one Person of God and man yet notwithstandynge it doth not follow that whatsoeuer is proper to the Diuinity is geuen to the humane Nature but the Son of God dyd as it were hyde his Deuine power in secrete in the woorke of our Saluation Also that which Irenaeus sayth The Son of God suffered his diuinity lying still ought to be vnderstode not onely of Corporall Death but also of that vnspeakeable sorrow of the mynd whych caused him thus to complayne and say My God My God Ma. 27 4◠why hast thou forsaken me To be short excepte it be lawfull to deny that Chryst was made very man we ought not to be ashamed to confesse that he willingly toke vpon him those thynges which could not be separated from humane nature And it is fondely obiected that ignoraunce being a Punishment for Sinne doth not agree with Chryst For then we should say the lyke of Death But rather the Scripture teacheth that he discharged the Office of a mediator because he toke frō vs vpon him selfe what punishmēt soeuer we had deserued Moreouer they do to grosly ignorantly make ignorāce the punishment of sinne For we may not think that Adam when he was soūd perfect knew al things neither do the Angels when they are ignoraunte sustaine the punishment of sin B. Therefore Chryst was very man lyued alway very man but the spirite of God alway so reuealing himself in him that withal he appeared to be more then a man specially to them to whome it is geuen to know deuine things C. Moreouer when Luke sayth that Chryst was strengthned in spyrit and fylled wyth wisedome he geueth vs to vnderstand that whatsoeuer Wisedome there is in men and doth daily increase in them doth spring frō that generall Wel. Namely from the Spirite of God 41. Novv his Parents vvent to Hierusalē euery yere at the Feast of the Pasouer Novv his Parents vvent to Hierusalem C. Hee calleth Ioseph and Mary his parents because they were so counted The name of father is geuen to Ioseph for honors sake because it became him to haue a care for him Here the pietye of Ioseph and Mary is commended because they diligently exercised thēselues in the external worshippe of God Neither did they take vpon them this yerely iourney without cause but by the cōmaundement of God For wheras God commaundeth the males onely to presēt thēselues before him he doth not altogether exclude Womankind but doth spare and fauour them according to their sexe Exo. 34.23 Deu. 16.1 And by this Marke we may discern pure religion frō wicked superstitions in that the same kepeth it self vnder the obedience of God and the prescript of his law but as for superstitions they are after euery ones fantasie without the word of GOD Therefore Mary of her owne accorde did accompany her husbād euery yere to the temple of God At the Feast of the Pasouer C. There were three Feast Dayes but because they dwelte a farre of they coulde come but once onely Behould in what estimation they had the temple for the commaūdement of Gods sake and not for superstition For if wee consider what the state of Thynges was in the Church of Hierusalē there was no cause why Ioseph should goe thyther at any time Al thinges were swarued from the right institution the worshyp and seruice of the Temple was infected with many corruptions the priesthood was set to sale and doctrine was wrapt with many errors Yet notwithstanding because the ceremonies of the law stode in force still wyth the externall ryte of sacrificing it was necessary that the faithfull should testefy their Fayth with such exercises Therefore when the faithful came thither together they did nothynge but that whych was commaunded them of the Lord. For they presented themselues before the Arke of the testemony simply obaying the commaundement of the Lord wythout any superstition This ought to bee an example for vs to teache as that we oughte not to be easely moued if so bee we see many vices in the Church We ought rather to endeuour our selues to correct whatsoeuer is amis and yet neuertheles to retain the Fellowship which the Lord hath commaunded But when the testemony of the cōmuniō or fellowship is in any superstition we muste absent our selues from it as from an accursed congregatiō Christ said we know what we worship That is to say Wee haue testemony from God of those things which wee do Yee worship yee wot not what because their worshippe was not approued of God whose will is alway to be loked for 42. And vvhen he vvas tvvelue y res olde they ascended vp to Hierusalem after the custome of the Feast day A. Onely Luke maketh Declaration of of these things For Math. passeth straite frō the Infancy of Chryst to his Manifestatiō After the custome of the Feast day That is to say As they were wont so often as the Feaste of Passouer came For they did not traueyle for pleasure or for Curiocity Ie. 23.39 Deu. 16.8 but to worship to reuerence and to honor God 43. And vvhen they had fulfiled the dayes as they retourned home the Chyld Iesus aboade still in Hyerusalem and Ioseph hys Mother knevv not of it The Dayes S. That is to say the Day of Passouer and the other sixe dayes following which wer also kept holy The child Iesus abode still Not of Disobedience but to shew what his Office was whereunto he was sent of