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A16736	The doctrine of the Gospel By a plaine and familiar interpretation of the particular points or articles thereof: with the promises, comforts, and duties, seuerally belonging to the same. VVhereunto is added, a declaration of the danger of not knowing, not beleeuing, or not obeying any one of them. Likewise, a rehearsal of the manifold heresies, wherein many haue erred contrary to them all. Diuided into three bookes. The first whereof, is of beliefe in God the Father ...	Allen, Robert, fl. 1596-1612.	1606 (1606)	STC 364; ESTC S106811	1,499,180	1,052

conquest once atcheiued by the same Finally here we learne both who be the true preachers of the word and who also be true Schollers of our Lord Iesus Christ Namely such Preachers as doe principally ayme at these points to the establishing of the faith of the people of God and such schollers as doe most gladly embrace and most studiously search after the knowledge and faith of these groundes from the holy Scriptures laying aside yea casting away all questions and ●angling about vnprofitable discourses That is euen such both preachers and hearers as make the word of God alone the whole ground stay of their faith and doe not stay vpon things rawly as it were by roate or vpon the customarie loose profession of others or vpon their owne blind deuotion and good meaning If any shall obiect that the Scriptures are darke and of doubtfull and vncertaine interpretation wee answer that touching such places of the holy Scriptures as be hard to be vnderstood it is our dutie to vse the more diligence in seeking by prayer and all other good meanes to vnderstand them We answer further that the most darke places are made plaine by other places more easie to be vnderstood so as wee may truly affirme that the Scripture doth cleare it selfe and giueth vnderstanding to the simple And finally we answer that all the doubtfulnes of the interpretation of any place of holy Scripture resteth either in our owne ignorance of the holy languages or in the weakenes of our iudgement or in the rebellion of our owne carnall reason whereby the truth is as it were forestalled against our selues This shall suffice at this time touching the fift particular The sixt is now to be examined Question In what words is that contained Answer 47. It is contained in these And that repentance and remission of sins should be Preached in his name among all nations beginning at Ierusalem Explicatiō As our Sauiour had before instructed his Disciples concerning those two principall grounds of faith which they were to beleeue themselues and after to preach vnto others for the establishing of their faith so here in this place he noteth out two principall fruites and benefits flowing from his death and resurrection to all that doe truly beleeue in him The which also as our Sauiour informeth his Disciples they were to preach in his name to wit that they are such fruits and benefits as none can by any meanes be partakers of but through faith in him alone The greatnesse of these benefites is incomprehensible Sin wee knowe which is the transgression of the lawe either in thought word or deede hath made vs iustly subiect to the infinite wrath and vengeance of God both in this life and for euer as wee haue learned from the interpretation of the Lawe Neither can we possibly escape it but by the death of our SAVIOVR CHRIST For his blood alone cleanseth vs from our sinnes both from the guiltinesse and also from the punishment of them in that hee hath thereby purchased eternall redemption for vs. For without sheading of blood as the Apostle teacheth there is no remission of sinnes Heb 9.22 Repentance also the doctrine whereof wee haue heard layde forth at large it is in summe and effect the renewing and repayring of the Image of God the which is vtterly defaced in vs. And it cannot bee performed but by the diuine power of GOD euen by that power whereby hee hath raised vppe our Lord Iesus Christ and whereby our SAVIOVR hath raised vppe himselfe from the dead For as by the vertue of the death of CHRIST apprehended by faith sinne is crucified in vs so by the power of his resurrection wee are raised vp to newnesse of life Yea wee are thereby renewed in our mindes vnto God Ephes 1.16.17.18.19.20 c. Colos 2.12.13 Rom. 6.3.4.1 Pet. 3.21.22 But of the fruites and benefites of the resurrection of our Sauiour Christ more afterward In the meane season this is euident that the sufferings and resurrection of our Sauiour mentioned before are matters of the greatest importance that may bee insomuch as these benefites of repentance and remission of sinnes cannot bee obtained but by them or rather by our Sauiour himselfe and through faith in his name in that hee had dyed for our sinnes and rose againe for our iustification that is in that he rose againe to the end he might apply the benefite of his death and to giue vs the assurance of our iustification by him to wit by the forgiuenes of our sinnes and by the imputation of his righteousnes vnto vs. Yea so doe these most excellent benefites depend both vpon the death and resurrection of our Sauiour that none can possibly be partakers of them but such as doe beleeue that hee dyed and rose againe to the same ende And according as the faith of any herein is weaker or stronger so is their repentance lesse or more perfect and the forgiuenes of sinnes more or lesse comfortably assured vnto them The order also of preaching these notable fruites and benefites is not to bee neglected of vs. For repentance is first to bee Preached and first of all to bee laboured after and therevpon followeth forgiuenesse that is the assurance of forgiuenesse For so is this Scripture to bee vnderstood For howsoeuer God is appeased first and therewithall forgiueth sinnes euen so freely as if they had beene neuer committed like as if a creditor shoud forgiue his d●btor and for a proofe thereof should cancell his obligation as may appeare Colos 2.13.14 and then hee giueth repentance also as a fruite of the same his free grace accepting vs in his Sonne Act 11.18 yet as touching our selues howe can wee haue assurance that GOD hath forgiuen vs our sinnes if wee be not sory for them yea sory to repentance vnlesse we will willingly tempt God in our hearts and wantonly presume of his mercy as if hee were not perfectly iust in hating those that take pleasure and lye securely in sinne Now vnto the Apostolicall preaching of these two excellent benefites repentance and remission of sinnes our Sauiour addeth two circumstances The one declaring the largenes of the Apostolick commission for the preaching of them namely in all nations The other prescribing the order that they must take that is by beginning at Ierusalem In the first of them whereby our Sauiour declareth the largenes of their commission touching the instrumentall meanes of calling vs the Gentiles to the faith of the Gospell and the prerogatiues of the Gospell by their preaching we are pointed to the efficient cause of our adoption and calling to the hope of eternall life Which is no other but the free grace o● God and our Sauiour Christ who hath of his eternall mercy appointed and sanctified the same instrumentall cause or meanes to be extended euen to vs. For the which what praise and thankes may wee render answerable to this inestimable grace and mercy of God towards vs miserable and sinfull

Article let vs come to the Promise The Promise Question What promise hath God made of the remaining or forgiuing of our sinnes Answer We haue many very gratious and often renewed promises hereof both old and new euery where dispersed in the holy Scriptures of God Question Name you some of them Answer Beside that which you rehearsed Isai 48. verses 8.9.10.11 You haue pointed vs to another notable testimonie in the 31. chap of Ieremie from the 30. verse to the 35. of the same And chap 33 the .8 verse And in the newe Testament the same promise is alledged to belong through our Sauiour Christ to the beleeuing Gentiles as well as to the beleeuing Iewes Explicatiō It is true as we may reade Act 2 38 39. And ch 10.43 Rehearse the words of some of the places which you haue named Question How do you reade Answer In the 31. cha of Ieremie verses 31. thus it is written Behold the dayes come saith the Lord that I will make a new couenant c. For I will forgiue their iniquitie and remember their sinnes no more And chap 33.8 I will cleanse them from all their iniquitie whereby they haue sinned against me yea I will pardon all their iniquities whereby they haue sinned against me And it shall be to me a name and an honour before all the nations of the earth which shall heare all the good that I doe vnto them c. Explicatiō Let this suffice out of the Prophet Ieremie for this time Wee may read the like testimonies in other of the Prophets beside those which haue beene hitherto alledged As Isai 33.24 The people that dwell therein shall haue their iniquitie forgiuen Read also Ezek chap 18. verse 21. c. 32. All these promises of forgiuenes of sinnes doe belong vnto vs Gentiles The Comforts now through our Sauiour Christ as well as they did before to the Iewes THe Promise being thus confirmed the vse of this Article is next And first for Comfort Question What is that Answer The comfort is euery way very great insomuch as the glory and happines both of our bodies and soules in this life and also in the life to come consisteth herein It is very true as we reade Psalm 32. in the beginning of the Psalme And Rom 4.6.7.8 Explicatiō proofe Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that forgiuenes of sinnes is as one may say an epitome or short summe of all the mercies of God Whence it is that the Lord is saide Psal 103. as was before alledged to crown vs with his mercies and compassion Verily there is no goodnes or dignitie in our selues whereof we may reioyce or for the which we may looke to be accepted with God The mercie of our God is our onely crowne the glory of Gods free grace is our onely glory c. No doubt the comfort of this Article is singular to all those that knowe what Sinne meaneth And it will the rather warme and cheare vp our hearts if we shal consider that beside our former sinnes infinite and hainous in the sight of Gods iustice we remaine still very apt and prone to offend God euen after that we are by his grace regenerated and borne againe Yea if we shal consider that we daily offend his diuine Maiestie not onely by forgetfulnes and neglect of many good duties but also by rash and vnwarie committing of much euill according to that saying of Saint Iames In maine thinges wee sinne all Furthermore the Comfort hereof will be the more manifest to our consciences if we consider earnestly of the nature of sinne not onely how odious it is in itselfe but also how vile and abominable it maketh our persons both bodies and soules in the sight of God how it keepeth all good things from vs and pulleth downe vpon vs all euill Ier 5.25 Isai 59 1 2 3. till it be couered and forgiuen in our Sauiour Christ But most clearely of all wil the comfort of this Article shine into our hearts if we shall duly looke into the cause and fountaine of the forgiuenes of all our sinnes which would haue pressed vs downe to the very bottome of the gulfe of Hell to wit the most free and amiable grace and fauour of God our heauenly Father through his most blessed Sonne our Lord Iesus Christ which is better then our life though naturally that is most pretious vnto vs. According to the 3 verse of the 63 Ps Thy louing kindnes is better then life And Ps 30 5. This maketh our Baptisme exceedingly comfortable vnto vs insomuch as the whole blessed Trinitie cōsenteth to make it a testimonie of the forgiuenes of our sins through the same most free grace and rich fauour of our one onely true God Mark 1 4. Act. 2 38. and chap 22.16 It maketh the Supper of the Lord in like māner exceeding comfortable vnto vs in that it is a further pledge and assurance that our sinnes are forgiuen through the blood of our Sauiour Christ Mat chap 26. verses 26 27 28. The largenes of this free grace of God to the forgiuenes of sinnes through our Lord Iesus Christ reaching vp as it were to the heauens Ps 36. verses 5. and 7 and Ps 103 11 it enlargeth the comfort of this most excellent blessing seeing God sheweth vs plainly that he hath aboundance of mercie in store not onely for the forgiuenes of some fewe persons here and there but euen for the forgiuenes of his whole Church that is of so many thousands yea myriads of thousands of all sorts of people as shall seeke for mercy at his hands as was touched before Yea not onely for sinners of smaller degrees in offences but also for the greatest sort of sinners aboue other whosoeuer among them shall earnestly repent them and truly beleeue the Gospell of our Sauiour Christ according to that most liberall The Duties and sweete consolatorie incouragement of the Lord by his holy Prophet Isaiah chap 1.18 Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall be made white as snowe though they be red as skarlet they shall be as woole If ye consent and obey ye shal eate the good things of the land And chap 40.1.2 Comfort yee comfort yee my people will your God say Speake comfortably to Ierusalem and cry vnto her that her warfare is accomplished that her iniquitie is pardoned for shee hath receiued of the Lords hand double for all her sinnes Finally the bowell-like tendernes of Gods mercy is not the least cause of the great comfort of this Article as we may consider from these and such like testimonies of holy Scripture Psal 25 6.7 and 79.8 Ier 31.20 Lament 3.22.23 Hos 11.8.9 Ioel 2.13 Luke 1.7.8 and ch 15 20. O how sweet therefore ought this mercy of God to be vnto vs in all these

not seldome giue vnto the wicked whose portion is in this life onelie more speedie and also longer continued outward prosperitie then hee doth to his owne children as in this point euen Caine and his posteritie may from the beginning be examples or instances in that they flourished and ruffled in the worlde while Adam and Eue were without posteritie from any other childe and no doubt grieued to behold the wickednes of Caine vnto the hundred and thirtith yeere of their age before God gaue them Sheth to succeede in stead of godly Abell And the same is euident from the examples of Ishmael and Esau who had eyther of them a long starte before Iaakob as touching the wealth and glorie of this present euill world Gen chapt 36.31 And herewithall also for expeditions sake let vs take the same for examples how God giueth this outward prosperitie and aduancement not onely to particular persones in their priuate estate but also to whole publike states and kingdomes though they be wicked and vngodly as it is further euident by the rising of all the chiefest Monarchies of the worlde among the Assyrians Babilonians Medes and Persians and among the Romans Yet so as their falling and dissolution is likewise determined and ordered by the Sacred prouidence of God as well as their rising according as the holy Prophesies giuen forth therof by holie inspiration from God doe plainly euict Of the which read a speciall instance Dan chap 5.25 God hath numbred thy kingdome and hath finished it saith the Prophet to king Belshazzar And generally it is most certainly determined by the Lord that not onely particular persons but also that whole Families States and Kingdoms that will not serue the Lord shall perish at the last through the iust displeasure and iudgement of God when once their day is come and the measure of their sinne is at the full As Prou 2.22 And 3.33 and 14.11 Isai 54.15 c. Ier 25.15 Zech 14.17 c. Psalme 75.4.5.6 c. God manifesteth his prouidence by his iudgements vpon the wicked from day to day in all places as we might see if we would diligently mark them He bringeth secrete sinnes many times to light verie strangelie euen before men and how much more then may wee iustlie perswade our selues that all things are naked and manifest before himselfe Thus the prouidence of God ruleth all the wicked of the earth as touching their persons and outward estate both particularlie and generallie and also priuatelie and publikelie Question But may the same also be truely affirmed concerning their soules wherein is seated the fountaine of their wickednes that they are likewise gouerned by the holie prouidence of the Lord Yea there is no doubt but it may be truly affirmed and accordingly The groūd and meaning of it it ought to be so acknowledged and beleeued of euery true beleeuer Question In what sense may it be truly affirmed and ought also to be beleeued that it is so Answere Whereas the wicked through selfe-loue and pride in themselues and of wilfull malice and despite against others they following therein the suggestion of the diuell doe endeuour by all meanes to abuse that wit and strength which they haue naturally howsoeuer God doth not vsually take away from them their wit and strength neither doth bereaue them of all meanes in such sort that they cannot neither deuise nor practise great and mischieuous enterprises yet by his ouer-reaching wisedome together with his most holie and euer-ruling power he turneth their deepest deuises and mightiest designements whatsoeuer to serue his owne most soueraigne counsell and purpose to the glorie of his owne name and the finall benefit and comfort of his Church and people Explicatiō proofe This is notably to be seene in the violent practise of the Sabeans and Caldeans against Iob if wee compare the first and the last chapters of that booke together Likewise in the subtile practise of the wicked Iewes against our Sauiour Christ according to that Act 2.23 And in the practise of the brethren of Ioseph against him Gene. 37.27 c. For as Ioseph saith vpon comfortable experience chap 45.5 God sent me before ye for your preseruation And chapter 50.21 When yee thought euill against me God disposed it to good c. Reade also Isai chap 10 5 6 7 c. O Ashur the rod of my wrath c. But hee thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and cut off not a few nations c. But when the Lord hath accomplished all his worke vppon Mount Sion and Ierusalem I will visite the fruit of the prowd heart of the King of Ashur and his glorious and prowd lookes And chap. 37. ●8 29. Because thou ragest against me saith the Lord and thy tumult is come vp into mine eares therefore will I put my hooke into thy nostrills and my bridle in thy lippes c. And verses 36 37 38. The Angell of the Lord went out and smote in the Campe of Ashur an hundred fourescore and fiue thousand c. Yea so doth the Lord ouer-rule the counsells purposes and enterprises of the wicked that whereas they in their wilfulnesse say in themselues and of themselues that they will doe this or that euill and mischiefe God also saith in his iustice euen so often as he seeth it meete to permit and leaue them to their owne will that they shall doe it Yea God himselfe doth it by them we meane the action or thing that is done as it is a iust punishment any way eyther vpon themselues or vpon any other by them but not in respect of the euill quality nor according to the euill ends which the wicked propound to themselues in their vngodly enterprises And thus God aboue that which the wicked intend seruing his one holy counsell by them he doth neuerthelesse by that light of nature which is in them and by the rebukes of his owne spirit in such sort conuince their consciences of their wickednesse euen before they doe commit it that they stand iustly condemned in themselues for euery wicked thing which at any time they eyther minde or doe This is manifest by the examples before alledged as also by that which the Lord saith concerning the hardening of Pharaohs heart Ex. 7.3 and ch 9.12 16. and ch 10.1 20. and ch 14.4 And likewise concerning the open defiling of King Dauids wiues 2. Sa. 12.10 11 12. And according to that which the same King saith of railing Shimei that the Lord had bidden him curse Dauid ch 16.10 According also as the Lord is said to put a lying spirit in the mouth of Ahabs false Prophets to the end he might by their euill counsell bring euill vpon the wicked King as the Prophet Michaiah told him as we reade 1. King 22.23 Neuerthelesse GOD doth many times as pleaseth him take the wise and snarle them so in their owne crafts that he doth not onely ouerthrow their

we began further to obserue as the words of the text make it manif●st Mary was more carefull about the matter then either of them both because whereas they d●part by and by shee tarieth by the sepulcher still that her minde might be further satisfied Wherefore also it is worthy to be marked that like as Mary was specially carefull aboue any other so as was said before our Sauiour doth vouchsafe her a speciall fauour First in shewing her a vision of Angels that by them he might prepare her mind to be the more fit to receiue the assurance of the resurrection and then also in that he representeth and maketh himselfe being now risen perfectly known vnto her Question In what words doth the Euangelist Iohn continue the text of the holy Storie vnto vs Answer It followeth in ●he later part of the 11. verse where wee left before and so forth to the 18. verse of the same chapter in these words And as Mary wept she bowed her selfe into the Sepulcher And she saw two Angels in white sitting the one at the head the other at the feet wher● the body of Iesus had laine And they said vnto her woman why weepest thou She said vnto them They haue taken away my Lord I know not where they haue laid him When shee had thus said shee turned her selfe backe and saw Iesus standing but knew not that it was Iesus Iesus saith vnto her Woman why weepest thou whom seekest thou She supposing that he had beene the gardener saide vnto him Sir if thou hast borne him hence tell me where thou hast laid him and I will take him away Iesus saith vnto her Marie she turned her self said vnto him Rabboni which is to say Maister Iesus saith vnto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say vnto them I ascend vnto my Father and to your Father and to my God and your God Here is indeed a report of two singular fauours vouchsafed to Mary Magdalene from our Sauiour Christ Explicatiō as a singular blessing vpon her special care and vnweariable zeale in seeking after him Whereby it may be euident vnto vs how gratiously God is minded to crowne his own graces in those that haue care to vse them well Yea that euen according to their care as it is in speciall measure so will hee answere them the more gratiously in giuing them that haue yea in giuing them more aboundantly c. But it may be said that Maries seeking was amisse and that all her mourning was without cause if wee looke duly into that she mourneth for and into that which shee intended yea though she might haue attained her desire It is true in these respects Mary is not to be cōmended seeing Mary both sought the body of our Sauiour in the graue and also wept for it being out of the graue in forgetfulnes of the doctrine which our Sauiour Christ taught touching his resurrection while he was yet liuing Neuertheles in that al this proceeded of an exceeding deare reuerend regard of our Saui●u● this her affection is in it selfe most cōmendable how soeuer by these actions shee tooke not the best course to manifest exercise the same And herein the mercifull goodnes of our gracious Sauiour is so much the greater by how much he passeth by any the more great infirmities and yet accepteth of the holy desires and purposes of his seruants when they proceed from singlenes of heart and from a mind willing to be informed in that truth from the which it doth for a time in some action or opinion through ignorance goe astray But let vs come to consider of the double blessing which our Sauiour vouched safe to bestowe vpon Marie hee prosecuting his loue now to her singular consolation like as he had at the first receiued her in singular pitie and compassion ouer her wofull estate seeing shee is carefull in the remembrance thereof to be constantly dutifull and thankefull for the same And first let vs in a fewe wordes consider of the former of these fauours to wit the vision of the holy Angels Question What was the blessing or mercie which Marie Magdalene receiued hereby Answere It was a blessing vnto her in that she was hereby prepared and made the more fit to receiue the assurance of the resurrection of our Sauiour from that his appearance vnto her which followed immediately after Question How did the vision of the Angels prepare and make her fit herevnto Answere First by that brightnes and glory wherein the Angels appeared vnto her Secondly by their situation or placing the one at the head the other at the feete where the body of our Sauiour had laine And thirdly by their speech why weepest thou Explicatiō It is ●●ry true All these were excellent inducements to lead her to change her thoughts The chearefull brightnes to leade her from the vncomfortable thoughts of death The seating of themselues as they did in that thereby they gaue a most sensible demonstration that the body was gone Their wordes because they contained a gentle reproofe of her weeping as being causeles For the Angels were not ignorant why she wept but they point Mary to her ignorance which was the cause that shee wept so as shee did The same is to be said of the same wordes of our Sauiour immediately after So that there is no doubt but that though Mary good woman that she was had her heart wonderfully set this way desiring that she might yet once more haue a sight of the body of Ch though remaining still dead as she thought yet no doubt by these meanes the strength of her thoughts were abated made more pliable to admit the truth of our Sauiour his appearance vnto her The māner of which his appearance and manifesting of himselfe vnto her is next to be considered of vs. How was that First our Sauiour sheweth himselfe but he doth not discouer himselfe to the knowledge of her eye Secondly he speaketh to her but withholdeth her vnderstanding that she could not discerne his voice Thirdly he calleth her by her name and euen thereby maketh himselfe knowne Fourthly he instructeth her how she was to be affected and in what sort she was to behaue her selfe toward him Last of all he giueth her a most sweet and comfortable message to carie to his disciples Explication proofe These thinges are all of them euidently expressed in the Text and they are very worthy our diligent and reuerend obseruation And first of all to speake generally we may see a liuely representation of the manner of our Sauiour Christ his ordinary dealing in his making of himselfe and his holy truth knowne For he neuer reuealeth all at once but by degrees like as hee dealt in his cure done vpon the blinde man in the Gospell in that hee caused his sight to returne by certaine increases that so when hee had receiued

and beautifie that it might be the more gratefully accepted of vs. Let vs therefore with willing hearts proceede to these parables which our Sauiour vseth There are diuers of them one taken from the Master of the Familie keeping at home two from the Master of the Familie going from home giuing his seruants their charge and committing his goods vnto them and one from a Bride-groome being to solemnize his mariage which is vsually called the Parable of the tenne virgines Of these let vs consider in the same order and manner which the holy Euangelists haue recorded the same Question And first of the parable of the Master of the Family abiding at home Howe doth our Sauiour contriue that to stirre vs vp to watchfulnes Answer Thus wee reade in our text of the Euangelist Matthew chap. 24. verses 43.44 43. Of this be ye sure saith our Sauiour if the Master of the house knewe at what watch the thiefe would come he would surely watch and not suffer his house to be digged through Or we may read it with some change of tense in our language thus If the Master of the house had knowne at what watch the thiefe would haue come hee would haue watched and not haue suffered his house to be digged through 44. Therefore be ye also readie for in an houre that ye thinke not will the Sonne of man come Explication In these words of our Sauiour we haue both the first parable and also the vse of it so plainly expressed that we need not vse many words for the interpretation or application of it saue only because of the diuerse translation or reading mentioned in the answer For if we read it as it is first set downe according to our English translation as M. Beza hath translated the Greek Tremellius the Syrian text into Latine in our present text as if our Sauiour ment to shew what a man would doe if he should before hand vnderstand the purpose of a thiefe namely that he would then surely watch c. then the reason of the parable inferreth the vse thus that insomuch as no gouernour of a Familie is so carelesse but hee would watch and defend his house in such a case of imminent danger both to keepe his goods to his owne proper possession and vse and also his family in safety and from perill of their liues then much more ought wee to watch for our soules against the danger of eternall destruction yea euery one that hath any care and tuition of other should be speciallie carefull ouer them also with this care that as much as lieth in him they might be saued with him for euer Such is the meaning of the vse in the first sense But if wee reade it as if the parable were framed of a thing alreadie past to shew the euill euents which followed for want of former watchfulnes namelie that the secure mans house was digged through c. as Master Caluine translateth the parable and likewise Master Tremellius as we reade in his translation out of the Syrian Luke 12.39 where the same parable is set downe in the same Greeke forme of speech and as H. Stephanus translateth in his marginall notes Ei eidei c. egregoresen an ca● oue an ciase c. both vpon Luke and Matthew Si sciu●sset c. vigilasset non siuisset perfodi domum suam and as the Geneua translation is in Luke then the vse of the parable should be this that insomuch as the losse of outward thinges breedeth such repentance in men when it is too late that they had rather then any thing they had wanted that nights sleepe infinitely much rather then ought euery one of vs to watch and that continually in regard of the safetie of our soules eternally seeing we haue so faire a warning giuen vs of that continuall danger which wee are all in without continuall watch and ward both in respect of our selues and also in respect of others committed to our charge And thus doth the parable seeme to fit most aptly both to the wordes going before and also to those that followe in our text concerning the vncertaintie at what time our Sauiour will come though it is reuealed vnto vs that it is most certaine that he will come and therefore that it lieth vs in hand to be continually watchfull Yea and to this end our Sauiour baulketh not so to sute the parable as it falleth out that hee compareth himselfe in regard of the same vncertaintie of his comming to the secret and vnknowne comming of a thiefe to rob and spoile But so as it may stir vs vp to watchfulnes he is content to beare this disparagement of the similitude for his part And againe Reuelation chapter 16. verse 15. Behold I come as a thiefe Blessed is hee that watcheth and keepeth his garments to wit lest they be stolen and lest he walke naked and men see his filthines that is lest a man be found in his sinnes through his neglect of faith and repentance And so doth the Apostle Paul to the same end put the Thessalonians in minde of it with a little qualifying of the harshnes of it 1. Epistle 5.1.2.3 But of the times and seasons brethren saith the holy Apostle ye haue no neede that I write vnto you For ye your selues knowe perfectly that the day of the Lord shall come euen as a thiefe in the night For when they shall say peace and safety then shall come vpon them sodaine destruction as the trauell vpon a woman with childe and they shall not escape Read also 2 Pet. 3.10 Thus much shall suffice concerning the first parable of the Master of the familie keeping at home LEt vs nowe come to the second which is the first of those which our Sauiour giueth forth of the Master of a Familie which vpon occasion goeth from home and giueth his Steward charge to ouer-see and to keepe his family in good order Question In what words is this parable set forth vnto vs Answer It followeth thus from the 45. verse of the 24 chap of S. Matthew 45. Who then is a faithfull seruant and wise saith our Sauiour whom his Master hath made ruler ouer his houshold to giue them meate in season 46. Blessed is that seruant whom his Master when hee commeth shall finde so doing 47. Verily I say vnto you he will make him ruler ouer all his goods 48. But if that euill seruant shall say in his heart my Master doth deferre his comming 49. And begin to smite his fellowes and to eate and drinke with the drunken 50. That seruants Master will come in a day when he looketh not for him and in an houre that he is not ware of 51. And hee will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth Explicatiō For the more cleare opening of this Parable it shall be good for vs to haue our recourse to the Euangelist Luke