was done about him and at the lēgth how he yeelded vp the Ghost 34. And at the nynth hower Iesus cryed with a lowde voyce saying Eloy Eloy Lamasabacthani whych is if one interprete it My God my God why hast thou forsaken me The Euangelyste Marke bryngeth heere many woordes which were then vsed of the most of the People amonge the Iewes Notwithstanding they wer corrupted by the longe Captiuitye of Babilon Among which also he wrote this Eloy Eloy The Hebrewes saye Eli Eli as Mathew also hath Many affirme that Marke wrote Eli Eli But what this word Eloi signifieth read the 27. of Mathew 37. But Iesus cryed with a lowde voice and gaue vp the Ghost And gaue vp the Ghost After that Chryst had thus geuen vp the Ghost and committed his soule into the Handes of the Father some haue written that he then descended in to hell which they call Limbos Patrū where as they dreame the soules of the Fathers reste to whom say they he preached vntill he rose a gaine being moued so to affirme by this place of Peter wher it is sayd 1. Pet. 3 In the which Spyrite also he wente and preached to the spyrites that were in pryson And the Vayle of the Temple did rente in two partes from the Toppe to the Bottome BV. Marke now maketh mention of certaine things which followed the death of the Lord which do commende the Pryce of his Deathe and doe set forth the Maiesty of him beinge nowe a Dying Straighte way after that deth of the Lord sayth Marke the vaile of the Temple rente in two from the Top to the bottome The Vale was that which wente betweene the sight of the People and the Holy thynges whych were in the Temple Whereby wee haue to learne that shadowes vanishe away so sone as the light of the truth shyneth The rest concerneth the Exposition of this Verse and that whych followeth yee shall finde in the seuen and twenty Chapter going before FINIS Chapter the sixtenth AND When the Saboth day was past Mary Magdalene Marye the Mother of Iames and Salome brought sweete smelling Oyntmēts that they myght come and anoynte hym And vvhen the Saboth day vvas passe BV. In this last Chapter the Euangelyste descrybeth the true resurrection of the true Body of our Lord Iesus Chryst from the deade and that which the other two Euangelists haue done largely our Euangeliste Marke hath knit vp in few Wordes because these fewe wordes in steede of many might seme to suffice The Godly women come to annoint the body of the Lord that it mighte abide sweete that it might not stinke through corruption Therefore they bringe such ointments as are of force to dry vp and consume the moiste humors of the body to the end the same might thereby be kept vncorrupted Now because they found not his body it is euident that the same was risen 2. And earely in the morning the first day of the Saboths they came vnto the Sepulchar when the sonne was rysen BV. The time is heere noted whē these women went to the Sepulchre that thereby we might gather the time of the resurrection also The first day of the Sabothes This day is the first day in the weeke next following the Saboth being the very same which for a memorial of the resurrection we call Sonday That which is heere called the Sabothe is to vs Saterday A. Read the 28. cap. of Mathew 6. And he saith vnto them be not amazed Yee seke Iesus of Nazareth which was crucified He is rysen he he is not here behold the place wher they had put him BV. Note here diligently how by the Testimony of the most holy Aungels of God the special points of our redemption are reuealed and declared vnto Men. Luke 1. For the incarnation of our Lorde was shewed vnto the Virgin Mary by the Aungell Gabriell And now Angels being ministers of truth are witnesses of his resurrection from Act. 1. the deede When the Lord standynge vppon mounte Oliuet ascended into Heauen Angels appeared and testified that the Lord Iesus should so come againe to Iudgemente as the Disciples sawe him ascende into Heauen Wherfore if we wil not let to beleue sworne witnesses how much more ought we to geue credit vnto Angels the Ministers of truth Behould the Place where It is the true property of a humane body to be in one certaine place And because the Body of the Lorde whych was risen from the dead was no more there where it was at the first it followeth that the true body is risen the very same which was laide in the Sepulchre and to conclude it followeth that the same body rising agayne lost not the property of a humane Body for then the Angel should not haue truly sayd He is not here Reade the 28. cap. of Mathew 7. But goe your way and tell hys Disciples and Peter that he goeth before you into Galile there shal ye see him as he sayd vnto you BV. This also pertayneth to confirme the verity of Christs body For that Locall moouing doth shewe the Verity of Christs body There shall yee see him As if he should say There yee shall see him he place being certain ye shal se him not as a spyrite but as a true mā 11. Afterward he appered to the eleuen as they sate together and cast in theyr teeth their vnbeliefe and hardnes of hearte because they belyeued not them which had seene that hee was risen againe from the dead Some English translations haue As they sate together at meat But it cannot be gathered by the Hebrew nor Greeke texte but rather that they sate together weeping Luke 24 and in prayer For certayne it is that this was the first Vision or appearyng of Chryst which was aboute Midnight as it may be gathered by Luke which was no fit or conuenient time for supper Againe if they had bene at meat it is not like that Luke woulde haue sayde that the Lorde standynge before them asked them for meate Or if they had any thinge to eate For he shoulde haue sene himselfe whether they had or no. But it is the Hebrew phrase of Speache to vse this word sitting for resting in any place And cast in theyr teeth Where as some restrayne these wordes of Marke vnto Thomas it semeth to bee to much coacted or Wrested so that it is better more simpelie to expounde it thus that Christ whē hee Appeared at the fyrste to hys Apostles rebuked them because they woulde not belieue those Witnesses that sawe hym after his Resurrection Howbeit their hardnes of heart is not only condempned in this that they gieue no credit vnto the words of mē but because they being conuicted by the euent of the matter it selfe woulde skarse beleue the testimony of the Lorde himself Wherfore iustly the hardnes of theyr hearts is cast in their teethe because to theyr slow dulnes obstinacy was also ioyned euen as though willingly
peace of Conscience nor agrement with men amonge them bycause they wante the goodwil of God For God hath made so many accepted in his beloued Sonne Iesus Christe onely as hee hath chosen to the same purpose 15. And it came to passe as soone as the Angells were gone away from them into heauen the Sheepherds said one to another Let vs go now euen vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. And it came to passe as soone R. So the Angell is sayde to goe oute of Gedeons sight Iudg 6.21 This going away was not a flyinge into the vpper Region of the Ayre like Byrdes flyinge but it is a vanishing out of our sight And wheÌ„ the Aungells goe from vs to Heauen they haue no neede to trauaile far For whersoeuer GOD dwelleth there is heauen God dwelleth euery where Ier. 26.24 I fulfill sayth hee Heauen Earth Also â—ay 66.1 Heauen is my seate the earth is my footestoole Seeinge therefore Angells doe appeare visibly â—pparitiâ—ns of Anâ—ells they are sayd to bee in Earth and when they vanishe out of our sighte agayne they are sayd to goe into Heauen Wherevpon it followeth that though they be in Heauen yet notwithstandinge they are with vs in earth and do attend vppon vs. Math. 18.10 Their Angels sayth Christe doe allwayes beholde the Face of my Father which is in Heauen The Sheepherds sayd one to another C. Here the obedience of the sheepherdes is described vnto vs for seeing the Lord had appoynted them to bee Witnesses vnto the whole Worlde hee spake effectually vnto them by Angells leaste that which was spokeÌ„ vnto theÌ„ should be forgotten They were not expresly commauÌ„ded to come into Bethlehem but bycause they perceiue that such was the purpose of God they make speede to see Christe Euen as at this day seeinge wee knowe that Christe is reuealed vnto vs to this ende that our hearts may come vnto him by Fayth wee haue no excuse for our negligence and slouth Neyther doth the Euangelist teache in vayne that the Sheepheards tooke counsaile to go to Bethlehem so soone as the Angels were departed But to this ende that wee might not suffer the Worde of GOD as many doe to goe in at one Eare and out of the other but to take deepe roote in our hearts that it may bring forth his fruite when our eares heare the same no more Furthermore wee must note that the Sheepheards take mutuall counsayle one of the other BV. Therefore the Sheepheards doe belieue the Angells Wordes and accounte their Woorde for the Woorde of God Wherefore beinge not Idell Hearers they stirre vp and exhorte one another to followe Gods callinge and to seeke the Sauiour of the Worlde B. Thus we may see that faith so draweth vs vnto God and bringeth to passe that we bend our Selues thither with all our strength where wee know Christe to be that is to say where wee know that those works are which are approued and accepted of God And see this thinge that is to come passe Or And see how this thing which the Lord hath tolde vs is fulfilled For they do rightly ascribe that vnto the lord which they had heard onely of the Angell For to him whom they acknowledge to be the seruant of the Lord they geue so much authority as if hee were the Lord him selfe For this cause the Lord calleth vs vnto him least the maiesty of his worde might be vile in the sight or be holding of men Wherefore let vs also at this Day acknowledg that whatsoeuer we haue heard hetherto concerning the byrth of the Messias is the worde and worke of the Lord God C. Moreouer here we see what a shame the Sheepheardes thinke it for them to neglect the seeking of that treasure which the Lord had shewed vnto them For they thinke it necessary for them vpon the knowledg which they had receiued to goe into Bethlehem to see Euen so it is meete that euery one of vs accordinge to the measure of faith which wee haue receiued be ready to follow whethersoeuer it shall please God to call 16. And they came with hast fouÌ„d Mary Ioseph and the Babe layed in a Maunger And they came wyth haste R. Wonderfully is the Fayth of the sheepheardes who doe so firmely belieue the woorde of God the leauing their flocke in the fielde they seeke after Christe with speede Let no man thinke that they tooke this Iourney with small peril of all that they had For they fed kept the Flocke which belonged to other men Wherefore they put in pearill both their goods Bodies But God which bringeth into perills saueth also those that are in perill and geueth vnto them greater Benefits For while they obay Gods calling with perill of the losse of their flocke they do not only keepe their flocke in saufety but do also finde the Messias C. Therefore in this Luke coÌ„mendeth obedience that he sayth they made haste euen as also the readines of faith is required of vs. And they founde Mary and Ioseph Bu. No man is deceiued with the word of God no man belieuing with a true faith in the true God is confounded as we here see for the Sheepheardes founde all thinges in euery respect after the same maner as the Aungell had foretolde them These thinges coÌ„mend and approue vnto vs the truth certainty of the prophesies of God He is true which promiseth and fulfilleth all thinges at the full which hee doth promise And the Childe layed in a MauÌ„ger A. In this thinge also the sheepherds declare the greatnesse of their Fayth C. For this was such a deformed and odiouse sighte that by the same alone they mighte haue bene drawen away from Christe For what is more vnsauory than to beleeue him to bee the King of the People which was more base in outwarde shew than any of the common sort of People To looke for the building vp of the Kingdome and for saluation to come from him who by reason of his Pouerty neede was constrayned to lye in a Stable Notwithstanding Luke writeth that none of all these thinges stayed the Sheepeheardes but that they praysed GOD with admiration namely bycause the Maiesty of GOD was before their Eyes and the reuerence of the woorde fixed fast in their myndes they easely ouerpasse by the height of their faith what soeuer they sawe to bee base and contemptible in the person of Christe And verely there is no other cause why the least Offences doe hinder our Fayth or tourne vs out of the righte way than bycause wee hauing lesse regarde vnto GOD than wee oughte are easely caried euery way For if so be we had this cogitatioÌ„ only throughly fixed in our mindes that we haue a sure and faithfull Witnesse from heauen it should be a sure stay against all temptacions and shoulde sufficiently fortefie vs against all kinde of temptacions These
and consider the Preacher he is Gods voice and the voyce of Chryste and therefore hee oughte to publish nothing but that which God Christe shall put in his mouth Reade the thirde chapter of Mathew 4. Iohn did baptize in the Wyldernesse and preached the baptim of repentance for the remission of sinnes Iohn did baptise in the VVyldernesse BV. Marke declareth how the words of the the Prophets were fulfilled that is to say how Iohn came a forerunner howe he began the preaching of the Gospell and prepared the way before Christe the Kynge For hee baptised men which sought to dedicate and gieue themselues vnto Christianisme by Gods appoyntmeÌ„t with the water of Iordaine Whereuppon hee was called Iohn the Baptist For he was the first by Gods commaundement which baptised men with water and which began Christianisme A. But at what tyme hee began to preache and baptise it cannot be gathered by Marke Yet Luke declareth it Luke 3. And preached the baptim of repentance By these words the EuaÌ„gelist declareth that Iohn exhorteth the People to conuert repent and also to beleue their sinnes were forgeuen by Christe of the which remission to make them assurance hee baptised them And the Baptim of repentance signifieth all the ministery of Iohn that is to say the doctryne and the baptim annexed to his doctryne As coÌ„cerning repentance and the baptim of Iohn of Chryste and of the Apostles Reade the third of Mathew 5. And all the land of Iewry they of Ierusalem went out vnto him and were baptised of him in the ryuer of Iordaine confessing their sinnes And all the land of Ievvry c. E. That is to say And the People came out of all partes of Iewry BV. Whereby we gather that the worde of God preached by the mouth of Iohn wanted not his frute Reade the third of Mathew 6. Iohn was clothed with Camelles hayre and with a Girdell of a Skin aboute his Loynes And hee did eate Locustes and wylde Honny Iohn vvas clothed vvith Camells E. These words are to be found in the most auncient latine bookes And vvith a girdel of Skinne about his loynes As concerninge this Gyrdell reade the third of Mathew And hee did eate Locustes BV. The lyfe and maners of Iohn the Baptist were agreeable in all poyntes with the doctrine which he preached For the manners of men doe specially appeare in their diet and apparell But Iohn did eate these Locustes because they were easy to bee had being plentifull and a temperate kynde of meate his apparell also was soone prepared beinge voyde of all sumptuous excesse So that the lyfe of this man was most holy and temperate in all thinges 7. And preached sayinge hee that is stroÌ„ger then I coÌ„meth after me whose shoe lachet I am not worthy to stoupe downe and vnlose And preached saying BV. The suÌ„me effect of these wordes is that Iohn preached Christe in him remission of all sinnes forsomuch as he is the omnipotent sonne of God the Father and the true Messias with whom no creature although hee bee holy and excellent may be compared VVhose Shoe lachet I am not vvorthy to vnlose The like words also hath the Euangelist Luke But Mathew hath Whose Shoes I am not worthy to beare 8. I haue baptysed you with water but he shall baptise you with the holy Ghost A. Here the Euangelist noteth the difference betwen the Baptism of Christ and of Iohn and of the rest of the mynisters of the which matter reade the third chapter of Mathew 9. And it came to passe in those daies that IESVS came from Nazareth of Galile and was Baptised of IOHN in Iordaine BV. Whatsoeuer Iohn the Baptist spake or did hytherto hee spake and did it to this ende to prepare and make ready the common People for Christe and thus he did to the ende of his ministery Wherefore there remayned no other thing then that the sonne of God hymselfe shoulde now come and should bee reuealed of the Father to the whole world But how thinges came to passe Marke discribeth in this place A. And that which Mathew spake more obscurely how that Iesus came from Galile to Iordaine vnto Iohn Marke playnely declareth saying from Nazareth of Galile The rest is more plentifully handeled by Mathew in hys 3. Cap. 10. And as soone as he was come out of the water he sawe Heauen open the spirite descending vpon him lyke a Doue 11. And there came a voyce from heauen Thou arte my deare Sonne in whom I delight 12. And immediatly the spirit draue him into wildernesse Hee savve Heauen open Or to parte a sunder Mathew hath The Heauens were opened vnto him And immediately the spirite draue hym into VVildernesse E. By these words he setteth forth the force of the spirit which caryeth a man whether it lysteth Luke hath He was led of the spirit B. These words sufficieÌ„tly declare that the true sonnes of God are not nowe their owne but that they geue place wholy vnto the gouernment of the spirite contrary to the opinion of those which affirme that there is left vnto our will a certaine shadow of vertue by which we may worke And here by al men which are tempted may take consolation because they may knowe that temptacions are the good will of God BV. Here we doe see that not delights or pleasure followe the Baptisme and vnction of Christe but grieuouse and perilouse temptation that wee might hereby learne what they may loke for which haue geuen their names in baptim to this Prynce B. Wee are also hereby taughte not to thruste forth our selues rashly into Temptation but if they be sent of God we ought to beare them paciently 13. And hee was there in the wildernesse forty dayes and was tempted of Sathan and was with Wilde beastes and the Angels ministred vnto him And hee vvas there in the VVildernesse BV. By these wordes the Euangelist ment to declare that the Lord abstayned in deede from all company and comfort of men for the space of forty dayes and forty nights to the ende we might not be ashamed or grieued to leade our life with wilde beastes if we be appoynted thereunto 3. King 16 Hâ—b 11. and the glory of God requyre it For which matter we haue Elias the Prophets for examples B. Notwithstandinge wee must note that the sons of God ought not to forsake those thinges that are necessary for the lyfe of man neither their trade of life except the spirite of the father doe leade them into the desert otherwyse they may vse those things that are present according to the moderation of the Spirit with geuing of thanks For we do not reade that Christ at any time by the constraint of the spirit dwelt in the desert but this once And the Angels ministred vnto him A. This was done for his comforte as we haue declared in the fourth of Mathew 14. After that Iohn was taken Iesus came into Galile preaching the
they desired to suppresse that which manifestly appeared to be true not that they went about to extinguish the glory of theyr maister but because of theyr dulnes which made them vneasy to be taught hardned them BV. But it is not here expressed vnto vs what words the Lord vsed in this reprehension of his disciples Luke 24 In Luke we read certaine words which tend to this end where by we may gather what that was which is not here expressed Let vs hereby learne to know that the Lord is angry gretly displeased with our vnbeliefe which haue such euident testimonies of the resurrection of our Fleshe and yet do doubte Wee muste all wayes fyrmely belieue that whych is confyrmed wyth such vndoubted testimonies As touchyng that whych followeth vnto the 19. verse Read the 28. of Mathew 19. So then when the Lorde had spoken vnto them Hee was receiued into Heauen and sate him downe on the right hand of God So when the Lord had BV. An other speciall poynte of our Religion is heere put downe vnto vs by Marke to the which at the lengthe all Thynges being finished our lorde Iesus came at the lengthe Hee was receyued sayeth hee into Heauen He hath put down that vnto vs in few wordes which Luke by many wordes declareth For the ascention of the Lord into Heauen Read the 8. of Math. And sate him downe on the righte hand of God BV. That is to say hee being entered into his Kingdome hath receyued power of all thynges both in heauen and in Earth As concerning the right Hand of God the sittyng of CHRIST at the ryghte Hande of the Father and the Kingedome of CHRISTE we haue spoken largely in the 22. cap. of Math. 26 and 28 20. And they wente forthe and preached euery where the Lorde workyng wyth them confirming the Woord with signes following BV. Heere the exact faith and the continuall diligence of the Apostles of the Lord is commended vnto vs. They Obeyed the LORDE whych commaunded them to preache the Gospell throughoute the whole World leauing vnto vs an Example to frame our selues and all that wee haue accordynge to the will and pleasure of the Lorde As touching that which concerneth the more Ample enlargyng of the exposition of this place Read the 28. Chapter of Mathewe the 20. verse FINIS Finalis AMBROSE in Lib. DE Virginibus Omnis anima accedit ad Chrystum quia omnia Christus est nobis Si vulnera curare desideras medicus est Si febribus aestuas fons est Si grauaris iniquitate iustitia est Si auxilio indiges virtus est Si mortem times vita est Si coelum desideras via est Si tenebras fugis lux est Sicibum queris alimentū est THE NAMES OF THOSE out of whose workes this exposition is gathered as followeth Martin Bucer B. Caluine C. Erasmus E. Musculus M. Philip Melanchton P. Erasmus Sarcerius E. Brentius R. Bullinger BV. Zuinglius Z. Vitus Theodorus V. Augustine Marlorate A. The Argument C LVKE the faithfull writer of the Euangelicall Historye was the inseperable Companion of the Apostle Paule euen as hee playnely gieueth Testimony of him selfe Many affirme that thys Luke was at the first by his profession a Phisition at Antioche Afterwarde when hee came to the Knowledge of Christe that he was studiouse in the Faith and exercised in Christian piety to his great commendation and they apply vnto him this place of S. Paule Deare Lucas the Phisition greeteth you A. The which notwithstandinge hereafter wee will shew to bee very vnlykely Colos 4.14 But their opinion is more probable which affirme hym to be one of those three which brought the latter Epistle to the Corinthians as wee may reade in the 18. verse of the 8. Chapter to the Corinthians 2. Timot. 4.11 And this is without all controuersie that Paule made mentition of this our Euangeliste when hee wrote thus vnto Philemon Marcus 2. Timo. 2.8 Aristarchus Demas Lucas my fellow labourers salute you And writinge vnto Timothe hee sheweth that hee suffered with him all maner of perilles for the name of Christ when as all the rest of his fellowes either forsooke him or els fell away Luke saith he is with me alone C. Notwithstandinge that which Eusebius affirmeth is to childish as that Paule is the Author of that Gospell of the which S. Luke beareth the name because he maketh mention of his Gospell As though it did not euydentlye appeare by that which is straight after added that hee speaketh of the whole preaching and not of one Booke For he saith For the which I suffer trouble euen vnto bondes And it is certain that he did not suffer bonds for the writing of a Booke but because he did minister preach with opē mouth the Doctrine of Christ A. More ouer this faithfull Seruaunte of Chryst S. Luke hath left vnto vs two sacred Histories the which he hath writtē no lesse diligently thē faithfully R. In the first hee hath written both Learnedly and also most plainely concerning the acts Doctrine and Ghospell of our Lord and Sauiour Iesus Christ in the other he hath very artificially pēned the Actes of the Apostles of christ from the time of his assention into Heauen And both these hee he queathed to a certaine godly Religious man named Theophilus his deare friend C. that hauinge the custody of this Heauenly treasure hee might faithfully leaue and dispose the same vnto his Posterity A. But because the author him selfe contrary to the maner of the other Euāgelists hath made a preface to this Euangelicall hystory let vs cōtented wyth these few words come to the explication of the same FINIS Chapter the first 1. FOr asmuch as manye haue taken in hand to set forth in order the declaration of those thynges vvhych are most suredly to bee beleeued amonge vs. For as much as many R. This Exordium and preface which Luke hath set before his worke sheweth to whom this worke was dedicated and also what mooued the author him selfe to write the same C. Where fore only Luke maketh a preface to his Gospell that he might briefely shewe the cause which mooued him to write But where as hee writeth to one man alone it seemeth very absurde seeing it rather appertayned to his Offyce to call men generally to the Fayth by the open sounde of the Trump Therefore it seemeth not meete that the Doctryne which belongeth not to one or to two no more but to all estates of men should be by him priuately dedicated to his Theophilus Hereupon it came to passe the some thoughte this word Theophilus to be a name appellatiue and that al the Godly are called theophilos that is to say Louers of God of the Greeke worde Theos and Philos. To the which Opinion the Epithete whych is therewithal added is contrary For hee calleth him Most exellent Theophilus And wee neede not be a fearde of that absurdity which mooued them
him to heare and sodaynly turneth Death into Lyfe And in this first of all wee haue a manifest paterne of the Resurrection to come euen as Ezechiell was appoynted to commaund the dry bones to receiue the word of God Secondly wee are taught how Christ doth spyritually quicken vs by Faith as when hee doth instill his secrete power by hys woord that it may pearce euen vnto deade Soules euen as he himself affirmeth saying Eze. 37.4 The hower commeth when they that are deade shall heare the voice of the Sonne of God and shall liue Thirdly this miracle doth testefy the glory of Chryst because his Gospell is most true For he preached that he was the resurrection the life and that whosoeuer beleued in hym should not perishe but haue euerlasting Life Againe Who so beleueth in me though he were dead yet shall he liue He is the resurrection and the Life Ioh 5 2â— therefore his office is to rayse the dead And we rise againe when wee are restored to Life and are deliuered by the Gospell from euerlasting deth But this resurrection shal be fulfilled after this Life in the Resurrection of the dead 15. And he that was dead sate vp began to speake and hee deliuered him to his Mother S. To sit vp and to speake are the effects of the mighty word of Chryste working mightely by the word P. In this miracle we may behold the Image of raising vp the dead the which if wee did truly behold there could be no calamity which we could not suffer with a ioyfull mind For the greatnesse of the Ioy which we shall behold in that glorifying which shal be after this Life when we shal se the Image of God after the which we are made face to face would easely swallow them vp And he deliuered him to his mother A. Chryst woulde not retaine with hym this yonge man restored from Death to Life but deliuered him agayne to the widow his mother that he myght helpe her again and do his boundeÌ„ duty to his Parent 16. And there came a feare on them all and they gaue the Glorye vnto God saying A great Prophet is rysen vp amonge vs and verely God hath visited his People And there came a feare B. There ariseth of this notable benefit of christ feare and reuerence in the people towards the benefactor and most mighty Lord insomuch that now they begaÌ„ to thinke reuereÌ„tly and highly of him For this is the vse of miracles the men may acknowlege the goodnes of God and glorify him as we see here it was done when they glorify God the Fountaine of all Wisedome and attribute vnto him all prayse C. Therefore it must needes be the feare bringeth wyth it the feeling of the Deuine presence But there is a difference in feare for the vnbeleuing by feare are either bereft of al their sences or els are so terrefied that they fret and rage agaynste God but the Godly beyng touched wyth reuerence doe willingly humble themselues Therefore this Feare is taken in good parte because they geuing due honor vnto the power of God did not onely worship GOD but also gaue him Thankes And God hath visited his people C. Whereas they say that God hath visited his people we must not vnderstand the same of euery visitation but of that which perfectly should restore them For the state of the People in IVDAEA was not only decayed but also appressed with miserable Seruitude euen as if God had not regarded them One hope onely remained as the God had promised that he woulde bee theyr Redemer after they were afflicted with extreame miseries Therfore there is no doubte but that they being taught by the miracle hoped that the restoaring of theyr state was at hande Onely they erre in the maner of the visitation For although they acknowledge the vnwonted Grace of God in him and doe commend him for a gret prophet Yet notwtstanding this name is nothing comparable to the Dignity and Glory of the promised Messias Whereby it appeareth that the fayth of this People was at that time confounded and wrapt in many errors BV. Therefore they begin to haue some taste vntill they profit more fully in the Fayth 17. And this Rumor of him vvente foorth throughoute all Iury and throughout al the Regions which lye rounde about C. The LORD would not haue the myracle hid and therfore he wrought the same before many Whereupon it came to passe that a rumor was spred throughout all Iudaea yea euen vnto the Disciples of Iohn 18. And the Disciples of Iohn shewed him of all these things 19. And Iohn called vnto him two of his Disciples and sente them to Iesus sayinge Arte thou he that shoulde come or shall wee looke for another R. At this time Iohn was caste into Pryson as Mathew wryteth WheÌ„ as therefore the Disciples of Iohn heard a fame concerning Iesus and saw his myracles they could the same to their maister Iohn not to commende Iesus vnto Iohn but that by this muse they might styrre vp Iohn againste Iesus and might perswade him by authority to resist Iesus Mâ— 11.1 For the Disciples of Iohn thoughte theyr maister a man of such holmes that he excelled all others and iudged hys kynde of Life to be the right way to the kingdome of heauen and in respecte of Iohn they hated Iesus who led a ciuill life Whereupon in Mathew they seme to cast Chryst in the teethe with excesse saying Why doe we and the Pharisies fast but thy Disciples â—aste not Furthermore they tooke Iohn for the Messias which should delyuer Israell and geue the Kingdom of heauen lately promised by the Prophets When as therefore they hearde the Fame of Iesu and sawe his miracles they feared least some parte of they re maisters Glory and Authority should be deminished and therefore they admonish theyr mayster to looke aboute him in time Ma. 9.14 Euen as at another time there aroase a question betwene them and the Iewes about purifying And they come vnto Iohn saying Mayster hee which was with thee on the other side of Iordane to whome thou barest witnesse behold he now baptizeth and all men come vnto him As if they should say We think it vnmeete that he which was baptised of thee should now vsurpe authoritye to baptize and should obscure thy glory Thus they had a zeale but not according to knowledge And Iohn called vnto him tvvo of his Dysciples A. Ioh. 3.16 None of the EuaÌ„gelistes doe expresse what two these were EueÌ„ as it maketh no great matter to knowe the same And sente them to Iesus A. This and that which followeth vnto the 29. Verse are expounded in the eleuenth Chapter of Math. beginning at the 2. verse 29. And all the people and the Publicans that heard him iustefied God and was baptized with the baptisme of Ihon. And all the people C. This parte is omitted by Mathew which notwithstanding bringeth no small sight vnto
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
preached to this ende that it might ouerthrow the kingdome of sathan Therefore seeing the Disciples did take holde of that visible document of the which they had experience Christ admonisheth them that the force efficacy of their doctrine did extende farther as that the tyrannicall power of Sathan might fall which he exerciseth ouer all mankinde C. As if he should say As touching your ambassage it is well I know it hath good successe For euen as you were discharginge your ambassadge A. Yea so soone as yee were did to preache the Gospell I saw Sathan by by and in a moment to fall downe froÌ„ heauen euen as lightening C. For the Gospel is of such force the Sathan is not able to stand before the same And now is the Iudgement of the Prince of this worlde hee is Iudged already a stronger than hee coÌ„meth which also hath ouercome him Also seeing the sonne of God cannot be deceiued and seeinge this his foreknowledge of the which hee speaketh here belongeth to the continuall race of the Gospell there is no doubt so often as hee rayseth vp faithfull Teachers but that he will geue fruitfull successe vnto their laboure Whereby wee gather that wee are no otherwyse deliuered from the power of Sathan then by the Gospell and that they do rightly profit in the Gospell in whom the power of Sathan is fallen that sinne beinge extinguished they may begin to liue to the righteousnesse of God Euen as lightning C. Wee must note this similitude which Christe vseth that Sathan doth fall at the thounderinge of the Gospell like lightning for so the deuine power of doctrine is expressed which so sodainly with so violent force casteth down the Prynce of this Worlde so well Armed and appointed Hereby also is expressed how miserable the State and Condition of men is vntill Christ their deliuerer is come Therefore there is no Grace more to bee desiered than that we may haue amonge vs the preachinge of the Gospell that Christe may raigne ouer vs. 19. Behold I geue vnto you power to treade on Serpents and Scorpions and ouer all maner power of the enemy and nothinge shall hurte you C. This is the seconde parte of the answere for hee confirmeth his Dysciples against the time to come that they might conceyue the greater trust As if hee should say As yee haue had experience of my Power when yee did cast out Diuells euen so hereafter yee shall feele the same greater Some demaunde whether this was spoken to the seuenty Disciples only or generally to all Mynisters AuÌ„svvere Verely there was another consideration to be had of them than of the ministers of the Gospell at this day for then his purpose was to make the doctrine of the Gospell noble and they ought to serue vs although we want these gyftes For there is no doubte but that the Lord doth at this day bridell the power of Sathan and his ministers also which hee vseth as Instruments to hurte though not alwayes for Sathan raged euen against the Apostells also To treade on Serpents and Scorpions C. Hee calleth all harmes the power of the Enemy bycause the diuell doth throw against vs whatsoeuer is hurtfull for vs not that all thinges which may hurte men are subiect vnto his will but bycause hee being armed with the Cursse of God goeth about to turne all his Scourges to our destruction and vseth them as Dartes to wounde vs. 20. Neuerthelesse in this reioyce not that the spirites are subdued vnto you but rather reioyse bycause your names are written in heaueÌ„ C. Hee sheweth vnto his Disciples in what thing they ought specially to reioyce For it was to bee feared leaste they would waxe insolent and proude when they should see the Diuells and Serpentes subdued vnto them and so haue bene blynded This therefore is spoken by the way of graunting For Christe graunteth that it is an excellent gift in the which they reioyce but hee putteth them in minde to haue principally regarde to farther matter not to stande vppon externall miracles Therefore their Ioy as it was not coÌ„ceiued of nothinge is not wholly condemned of him but hee sheweth that the same is in some poynte faulty bycause pleasing themselues immoderatly in temporall Grace did not lift vp their mindes to Heauen And surely all the Godly are troubled with this disease For although they waigh the goodnesse of God with thankes geuinge yet notwithstanding they do not lift vp them selues somuch as it becommeth them with the staffe of Gods benefits to heauen and therefore the Lord as it were by stretching out his hand must needes lyfte them vp least they stay them selues vpon the earth But rather reioyce Seeing the purpose of Christe is to drawe his Disciples from mundane transitory Ioy that they might reioyce in euerlasting life hee bringeth them to the originall fouÌ„taine thereof namely for that they were chosen of God and adopted to bee his Sonnes C. As if he should say let this be your speciall Ioy that I haue chosen you Euen as the Apostel Paule saith 1. Ephe. 5.6 that this is the true glory of Christians that they are adopted of God Christe might haue coÌ„maunded his Disciples to reioyce bycause they were regenerate by the spirit of God bycause they were new Creatures in Christe bycause they were illumined into the hope of Saluation and had the earnest and Seale geuen vnto them but Christe would rather note the beginninge from whence al these Graces came namely the free election of God to the ende they might ascribe nothinge vnto them selues Those benefits which wee feele in vs geue vs matter inough to prayse God but the eternall election which is without vs doth more euidently shewe that our saluation is grounded vpon the meere goodnesse of God And hee speaketh Metaphorically when he sayth that his Dysciples names are written in heauen in steede of that they are reckoned before GOD to be Sonnes and Heyres euen as if they were written in a Catalogue Wherevpon also the Scripture by the booke of Life vnderstandeth adoption and election And we haue testimony of our secret election by callinge Concerninge the two next verses reade the 11. Chap. of Math. beginning at the 15. verse And for the 23. vers reade the 13. Chap. Math. vers 16. 24. For I tell you that many Prophets Kyngs haue desired to see those things that yee see and haue not sene theÌ„ to heare those things which yee heare haue not heard them B. The Lord speaketh not here of corporall seeing and hearing only but also of that spiritual hearing and seeing which was withdrawen from wise meÌ„ and reuealed vnto them Mat. â—1 for the which hee geueth thankes vnto his heauenly Father and of the which hee sayd at another time To you it is geuen to know the mistery of the Kingdome of God And wee must note that God obserueth an Order and Degree in reuealing the knowledge of
heauen when he had disposed and ordered his Apostles and geuen to them the holy Ghost to go forth into the whole worlde that is to say to brynge them by the preaching of the world to the Kingdome of Chryst C. Howe bee it this is monsterous ignoraunce that the disciples being so oftentimes taughte concerning the Death of Chryste at hand would notwithstandynge styll talke of his kingdome And here was a double error First that they immagined a blessed rest without the crosse Secondly because they iudged of the Kingdome of God by carnall reason Whereby it doth appeare how slēder and obscure their Faith was For although they had tasted the hope of the Resurrection yet notwithstanding it was so small that they held nothynge firme and certaine concerning Chryst They beleue the redemer which was promised longe before whereby they conceiue the hope of the renouation of the Church but the same knowledge tourneth by and by into fained immaginations which either peruerte or obscure the force of his Kingdome This is brutish dulnesse to hasten to the Triumph before the battayle was begun specially seeing Chryst a litle before toulde them that a sharpe and and shamefull death tarried for him A. Thus we see that many infirmities remaine in the Sainctes and greate imbecillity of faith oftentimes to the ende we may know that Saluatiō cōmeth of God and might craue of hym daily the increase of our faith 12. He sayd therefore A certain noble man went into a farre coūtrey to receiue for himselfe a kingdom and to come agayne R. Fyrst let vs see heere whome thys Noble man doth represente whych wente into a farre countrey to receiue a kingdome for it is a parable Thys Noble man is our Lord and sauiour Iesus Chryste For he goeth nowe to Hierusalem not to receiue an Earthly or Corporall Kingdome as the Apostles dreamed but that hee myghte goe from thence into a far Countrey to receiue a spyrituall and euerlasting Kingdome The death of Chryste is his going A. Euen as it is sayde in Iohn Before the feast of passouer Iesus knowing that the hower was come that he must goe out of the World to the Father c. Iho. 13. ◠Into a farre Countrey C. The farre Countrey signifieth all that time in the which Christe is absent from vs euen from his death vntil his comming againe to Iudgement in the last day as wee haue shewed in Math. To receiue for himself a Kingdom R. The resurrection of Chryste frō death and his assention into heauen is a receiuing of the heauenly kingdom the which Kingdome Chryst hathe so receiued that he hath not forsaken hys Church for he said Ma. 28.29 I will bee vvyth you vnto the end of the world But because hee doth not rule in thys world a corporall kingdome A. For thus he testefieth concerning the condition of this Kingdome Iho. 18.39 My kingedome is not of this Worlde And to come agayne S. That is to say in his second comming to Iudgemente A. For it was sayd vnto the Galileās which behelde and wondered at hym as he entered into heauen Yee men of Galile why stand yee gasing vp into heauen Act. 1.11 Act. 3.19 Phi. 3.20 1. The. 4 16. This same Iesus whome yee see taken vp into heauen shall so come euen as yee haue seene him goe into heauen S. Peter also hath the like 13. And hee called his ten Seruants and deliuered them ten pieces of money saying vnto them Occupy till I come A. The Euangelist Mathew expresseth not the number of the Seruantes as doth our Euangelist heere Ma. 25.14 but he maketh mention of a greater summe of money R. Therefore when Chryste toke this Iourney he called his tenne Seruauntes and gaue vnto them ten poundes to euery one a pounde that they might be occupyed in the tyme of his absence These Seruaunts ar the Apostles and preachers of the word to whome Chryst committed the Offyce and ministerie of preachinge the Gospell For by the Gospell as the church is builded so the Riches of Christ are increased which riches are men obtaining Saluation by faith in Chryste To euery one as saith S. Paule is grace geuen according to the measure of the gifte of Chryst Wherefore hee saith When he ascended into heauē he led Captiuitie captiue and gaue giftes to men And straite after the same Apostle saith Hee gaue some Apostles Ephe 4 7◠and. 11. some Prophetes some Euāgelistes some Shepeheards and Teachers to the gatheringe together of the Sainctes into the worke of Mynistration into the edefyinge of the body of Christ Furthermore wee vnderstande here all those which are called by the Gospell to the faith of Iesus Christe For to euery one of these GOD hath gieuen proper and speciall Gyftes as well Spirituall as Corporall There are diuersities of giftes yet but one spirite and there are differences of administrations yet but one Lord there are diuers maners of operations yet God is one which woorketh all in all Therefore the giftes of God whether they belonge to the mynde as knowledge wisedome or to the body as health comelinesse Fortitude Riches and such like are geuen to this ende of God that vntill Chryst come to iudge the quicke and the Deade euerie one may bee occupied to increase the Riches of our Lorde and also to exercyse in them selues faith and charity For when the Lord gaue vnto his seruants these poundes he commaunded them saying Occupy til I come A. What it is to occupy and why the lyfe of the Godly is compared to occupying we haue shewed in Mathew R. Hee doth not occupy well who being Rych oppresseth the Poore and pilleth others by frawde and deceipt but he is well occupyed which vseth hys riches accordyng to the wyl of the Lord to help the Church and the poore Hee doth not occupy wel which being endued wyth Power abuseth the same to Tyrannie but which bendeth the same to the preseruing of the common Wealthe and of the Churche Hee doth not Occupy well which hauynge Wysedome dysdayneth other in Respecte of hymselfe but whych geueth Counsayle to such as wante the same Therefore euery gifte of God hathe his lawfull occupation which must be followed according to the word of God And it is not to be omitted that thys noble man gaue not all the poundes to one man but to euery seruant a poūd This was don to declare that hee gieueth nor all gifts to one man but to euery man his seuerall and proper gift For there is no one man that hath all gyftes and needeth not the giftes of other men The body saith S. Paule is not one member but many And the Eye cannot say to the hand I haue no neede of thee 1. Co. 12.14 neither can the head say to the feete I haue no neede of you c. 14. But his Citizens hated him and sent a messenger after him saying we wil not haue this man to raign
MARLORATUS 〈◊〉 Original Engraving Publish'd under the Inspection of Bâ—â—aâ— A CATHOlike and Ecclesiasticall Exposition of the Holy Gospell after S. Marke and LVKE GATHERED OVT OF all the singuler and approued deuines vvhich the Lorde hath geuen to hys Church by Augustine Marlorat And translated out of Latine into English by THOMAS TIMME Minister SENE AND Alowed according to the order appointed Imprinted at London in Fleetestreate neare vnto S. Dunstanes Church by Thomas Marsh 1583. Cum Priuilegio THE NAMES OF THE AVTHORS OVT OF whose Bookes this Exposition is collected and the Letters capitoll whereby their Names are to be knowen in the reading of the same Martin Bucer marked thus B. Caluin C. Erasmus E. Musculus M Philip Melanchton P. Erasmus Sarcerius S. Brentius R. Bullinger BV. Zuinglius Z. Vitus Theodorus V. Augustyne Marlorat A. TO THE RIGHT HONORABLE HIS VERY GOOD LORD AND MAISTER SYR VVILLIAM BROOKE KNIGHTE LORDE COBHAM AND LORD VVARDEN OF THE CINQVE PORTES THOMAS TIMME WISHETH INCREASE OF ALL TRVE HAPPINES AND HOnor vvyth the contynuall Comforte of the Spyrite of Consolation I Haue heeretofore Righte Honorable and my very good Lord presented you with Marlorat his collection vpon the Euangelyste S. Mathewe and I had longe ere this offered vnto you the same Authors collection vpon Marke and Luke had the Printer with as much spede passed the same through the presse as I vvyth dilligence translated it But time hauing at the last ouercome all delayes this Exposition vpopn the Gospell of S. Marke and Luke necessarily setteth it selfe betwene that of Mathew and Iohn alredy prynted whereby a pleasaunt harmony and perfect consente of the fower Euangelistes doth the better appeare Howe necessarye and profitable this deuine Exposition will be vnto the Church the grauity credit and Authoritie of those Godly Fathers both old new out of whose workes and labors the same hath bene collected by that blessed Martir of Fraunce Augustine Marlorat do sufficiently testefie Therefore as the learned in the Latine Tongue haue and doe reape great Profite by this Theologicall Exposition so I thought good for the more generall profite of my country men to translate the same into the english tongue The which my labor of all the rest the least I haue thought good to dedicate vnto youre Honor most humbly beseching you to accept the same accordyng to your wonted goodnesse and to pardon my bouldnesse Thus I ceasse beseching the god of all glory to make you Partaker of that Honor which is prepared for the Sayncts by Iesus Chryst in the Kingdome of Heauen YOVR HONORS MOST BOVNDEN to serue in the Lord THOMAS TYMME A CATHOLICKE AND ECclesiastical exposition of the holy Gospell after St. Marke Luke Collected by Augustine Marlorat The Argument of St. Marke BV. AT WHAT time the Euangelist St. Marke writte his Gospel it caÌ„not certainly bee gathered by any historyes A. Nay who it was that writte it the Wryghters among themselues do not sufficiently define some of them affyrming that he was one of the three score and ten Dysciples which both sawe and heard the Lord Iesus hymselfe in the fleshe other some iudge that hee was a Cytyzen of Hierusalem Act. 12 the sonne of that Mary of whom S. Luke maketh mention B. This man as they say was a Companion of the Apostle Paule of whom hee himselfe speaketh saying Coloss 4. Aristarchus my pryson fellow saluteth you and Marcus Barnabas sisters sonne The Apostle Peter also maketh mention of a certayne man whose name was Marke whom he calleth his son wrighting after this maner 2. Pet. 5. The Congregation of theÌ„ which at Babilon are companions of your election saluteth you and so doth Marcus my sonne But seeing that hee hath writteÌ„ nothing of himselfe C. We ought not curiously to search concerning this matter because it is sufficieÌ„t for vs onely to knowe that he is ordeined by God to bee a lawefull witnesse which setteth forth nothing but by the fore instruction of the holy Ghoste B. Notwithstanding whereas some do make him the Imitator and abridger of Mathew they doe it altogether wtout reason otherwise there should not be fower but only three Euangelysts C. Beside this Marke doth not follow euery where the order which Mathew kept for euen in the begining as touching the ordering of the matter he doth differ from him and hee declareth certayne things which Mathew omitted and sometime wryteth at large of that thinge which in the narration whereof Mathew is very bryefe It is probable certaynely by many thinges and we may lawfully coniecture by the matter it selfe also that Marke neuer sawe the booke which Mathew wrote wheÌ„ hee did write his owne so farre was it from him of purpose to abridge and bring that which Mathew had wrytteÌ„ into a short Compendium Wee may haue the same Iudgement of Luke also For the diuersity which appeareth to bee in these three Euangelists may not be sayd of vs to be curiously fought for of them with dilligence but seeing euery of them purposed faythfully and simpely to commit in writing that which they knewe certaynely to be true they kept all that order which seemed vnto them best And as this came not by chaunce but by the prouidence of God which guided them euen so the holy Ghost mynistered and gaue vnto them a merueilouse consent and agreement in a diuerse forme order of wryting the which only were sufficient to bring credit vnto theÌ„ if there could no greater authority be had B. Moreouer those thinges which pertayned to the narration of the Euangelicall Hystory are marueilouse bryefly set forth heere by Marke in sixtene Chapters notwithstaÌ„ding in the principall matters least he should seeme to bring in any thynge contrary to the proportion of the EuaÌ„gelicall hystory He proceedeth in a very apt and excellent order neuer painting the matter with worldly wysedome and EloqueÌ„ce which wtout it of it selfe is most playne all the order of his writing worke staÌ„deth by the reuerend maiesty and elloquence of the holy Ghoste ⧠THE FIRST CHAPter of S. Marke 1 The beginninge of the Gospell of Iesu Chryste the sonne of God as it is written in the Prophets Behold 2 I send my Messenger before thy face which shall prepare thy way before thee The beginning of the Gospell BV. The EuaÌ„gelist Marke beginneth the hystory of the Gospell at the Baptisme doctryne of IOHN the Baptist shewing what he taught what hee witnessed of Chryste the Lord how he behaued himselfe baptized Christe To the whych hee addeth out of hand how Christe was anoynted and reuealed how hee was exercysed with grieuouse temptation and last of all how hee came forth and preached the Kyngdome of God C. Therefore although it be part of the Gospell which Math. and Luke doe declare and set forth in the first and second Chapter of the Euangelicall hystory yet notwithstanding it is not from the matter that Marke placed the beginning of the Gospell
thinges and therefore they dyd throughly wash themselues VVhich they haue vppon them to obserue Hereby wee see that God was not the author of these traditions but the Elders Further wee see that the People toke vpon them to keepe them of theyr owne Voluntary wyll withoute constraynte And therefore Mathewe also calleth them the Traditions of the Elders As touching the exposition of the 5. Verse followyng Reade the 15. of Mathew beginning at the second verse 6 He answered and sayd vnto them Surely Esaias hath prophecyed wel of you Ypocrites as it is written Thys people honoreth me with their Lyps but their Heart is farre from me BV. By these Words Christ confuteth the Traditions of men prouing by the Testimony of the Prophet that they do nothing pertayne to the Worship of God and that they please not God which obserue the Traditions of men yea that these Traditions do hinder the worship of God and do brynge a rertayne neglecting of Gods worde B. As if he should say yee declare by your deedes that Esay did truly iustly prophecy of you Hipocrites which abroad haue a shew of holynes when ye bee full of Iniquity By the whych Prophete the Almighty God cōplayneth on this wise saying this people honoreth me with theyr Lffppes but their heart is farre from me As concerning the rest that concerneth thys Verse and the seuenth Verse following read the 15. of Mathew 8 For yee laye the Commaundement of God aparte and obserue the tradition of men as the washynge of Pots and Cups and many other such like things ye do A. By these words the Euangelist declareth that which Mathewe also saith Wherefore do ye also transgresse the Commaundemente of God for your owne Traditions that is that ye may keepe the Tradition of men For that which concerneth the 9. verse following read the 15. of Mathew 10 For Moses sayd honour thy father or Mother and who so curseth Father and Mother let him dye the death BV. He proueth by a moste Euydent Example that humane lawes do make the lawes of God to bee forgotten In stead of this which Marke hath For Moses said the Euāgelist Mathew hath For God cōmaunded The which is asmuch as if thou shouldest say god gaue this Law by Moses By these words we are taughte that they are Gods words and commaundementes which Moses commaunded taughte As concerning the eleuenth Verse following read in the 15. Chapter of Mathew And for the word Corban let him read the 6. Verse of the 27. of Mathew 12 And fo yt suffer him no more to doe oughte for his Father or Mother E. As if he should say hee which casteth money into the Treasury to him you say that he needeth not bestow any thinge on his poore Parentes because he hath sufficiently fulfilled the commaundement of God and in the meane time he make the parentes so affrayde that they dare not aske that thae of their Children which seemeth once to be gieuen vnto God least they should make themselues guilty of sacriledge 13 And make the worde of GOD of none effect through your own tradition which ye haue ordeined and many such things do ye And make the vvord of God of none effect A. That is ta say ye lading the people with your owne constitions brynge to passe that they neglecte the holy commaundements of God as things worn out and abrogated And many such things do yee BV. These words haue theyr Emphasis and force For least any man should restrayne the words of the Lord to this only example he comprehendeth all other things lyke vnto this We muste take heede therefore of all the traditions of men and must shunne all those which agree not with the worde of god As concerning that which followeth from the 14. verse vntill ye come to the 32. Verse Read in the 15. Chapter of Mathewe beginninge at the tenth verse c. 32 And they broughte vnto hym one that was deafe and stambred in hys speache and prayed him to put hys hand vpon him And they brought vnto him one that vvas deaf BV. Heere is another benefite added heere by the which the power goodnes of God is declared faythe also is commended by which wee are made partakers of heauenly things And stambred in his speache C. Our Euangeliste Marke onely maketh mention of this History The order of the History is this As the lorde was goinge to the Sea of Galile they brought vnto him this deafe and dumbe man to whome Christ restored his spoach and hearing The fame of this dumbe man that was healed styrred vp many Wherfore Mathewe in his 15. Chapter sayth And ther came to him much people bringing with thē the lame the blynd the deaf the dūbe To put his hand vpon them By the places going before it mao be gathered Wherefore they prayed him to lay on his handes For the laying on of hands was a solempne signe of consecration by that which also the gifts of the holy ghost were exhibited And there is no doubte but that our Sauiour Chryst did oftentimes vse this ceremony For these men asked nothynr of hym but that which they knewe he had alway vsed hythereo 33 Then hee tooke him aside from the Multitude and put his fingers in his eares and did spitte and touched his tongue C. In that Chryst taketh the deafe man aside from the multitude hee dyd it partely to shew the standers by whith as yet were but rude witnesses the glory of his deity a farre of and partelie that he might pray the more earnestly without molestation of the people And he put his fingers in his eares C. Chryst heere vseth an other signe beside the layinge on of handes for hee layeth his spittle on the tongue of the Dumbe man and putteth his finger into his Eares The onely layinge on of his Hands truly had bene effectuall inough yea he could haue don it with becke as it were and neuer haue styrred his finger but it is manifest that he vsed signes as time and place offered oecasion for the profit of men For now he laying Spittle on the Tongue ment to declare that he onely gaue power to speake and putting his fynger into the Eares he taught that it is proper office to boare and open the eares of the Deafe For it shall not be neede full for vs to flie vnto allegorys as some doe who thereby bryng nothydg sounde or perfecte but doe as it were dally with the Scriptures 34 And looking vp to heauen he sighed and sayde vnto hlm Ephatha that is be opened C. In that hee looked vp to heuen and sighed it was a signe of avehemēt affection Whereby we may se what a singuler loue hee bare vnto men for whose miseryes hee so greately sorowed Buc hereby he sheweth the greate power that he hath in correcting al vices and in restoryng of health whē he simply commaundeth the tongue and the eares to be opened saying Ephatha that is be opened Z.
Salte in your selues and haue peace amonge your selues one with another Salte is good Read the 13. Verse of the 5. chapter of S. Mathew Haue Salt in your selues C This word Salte may be taken diuersly as to signifye the relishe of a sweete smel which is gotten by fayth Or els the wisedome of the Spyrite according to the saying of S. Paule Let your Speach bee alwayes in Grace poudered with Salt Notwithstanding because it is more lykely that this latter sentence of the wordes going before Chryst doth rather seeme to exhorte his Disciples to keepe the Vigor and strength of fayth the whych also shall season other As if he should say You must endeuoure your selues not only to be salte within but also to season others Notwithstanding because Salte with his salmes doth bite therefore by and by he doth shewe that the sawse must be tempered that peace notwithstanding may abyde inuiolable Iohn 13. A. The Peace I say the Foūdation whereof is Gods truthe to the which peace Chryst exhorteth his saying in another place In this shall all men know that yee are my Disciples if ye loue one another FINIS Chapter the Tenthe AND when hee rose from thence hee wente into the Coastes of Iewry through the Region that is beyonde Iordane And the People resorted vnto him afreshe and as hee was wont he taught them againe And vvhen he rose from thence A. Reade the 25. Chapter of Mathew He vvent into the Coastes of Ievvry As if hee should say Hee leauinge Galile he went into that part of Iewry which is beyonde Iordane in the which Iohn first taughte And as vvas vvont he taughte B. Heere the ministery and office of teaching is commended in the which it is euydent that the Lord was daily conuersaunte Whereby we are admonished that the Church hath nothing more necessary and holesome then the preaching of the Gospell For Marke affyrmeth here that the Lord was accustomed to preach daily As concerning the Exposition of the second Verse Reade the 19. of Math. going before and the third verse 3. And he aunswered and sayde vnto them What dyd Moses commaund you to doe A. Mathew wryteth that the Pharises asked the Lorde at the Seconde time as concerning the Bill of Dyuorsement when they had heard the answer to their first question whether it were lawfull to put away a wyfe Whereby wee see that the Euāgelystes sought not so much to place the deedes of Christ in order as his words Mathew doth more orderly and plainly intreate of this History then our Euangelyst Marke As touching the Exposition of that which followeth from this third verse vnto the 32. Reade the 19. Chapter of Mathew 32 And they were in the way going vp to Hierusalem And IESVS wente vp before thē and they were amased and followed and wer afraid and Iesus tooke the Twelue agayne and began to tell them what thinges should happen vnto him A. Chryst wente before meaning thereby to declare with how prest and willing a mynd he went vnto the crosse The Disciples followe but sorrowing murmuringe and with Heauie Cheare because he would caste hymselfe willingly to manifest Daunger Also they marueile at his Constante mynde and they feared least they thē selues through him should come into lyke perill Read the 20. cap. of Math. beginning at the 17. verse 35. And Iames and Iohn the sons of Zebede came vnto hym sayinge Maister we would that thou shouldest do for vs whatsoeuer we desire BV. These words declare how gretly flesh and blond falleth from the right path and wyth how greate Desire inflamed by Ambytion it clymeth vnto Honour The Dyscyples heard a lyttle before what and how great thynges the Lord should suffer But as though they had heard no such matter they dreame by and by of a temperall Kingdome But it was sayd vnto thē ye wot not what ye aske As concerning the agreemente betweene our Euangelyste Marke and Mathew about thys History we haue sufficiently spoken in the 20. Chapter of Mathew all ready As touchynge that whych followeth vnto the fortye two Verse Reade the Twenty chapter of Mathew 42. But Iesus when hee had called them vnto hym sayd vnto them yee know that they which seeme to beare rule amonge the Natiōs raigne as Lordes ouer them and they that be greate amonge them exercise authority vppon them But Iesus vvhen he had called them A. Our Sauiour Chryste vsed greate modesty and gentlenes toward his disciples who although they had heard him so often speake of the crosse yet foolishly and ambitiouslye looked for earthly dominion and gouernmēt Ye knovv that they vvhich seme to beare rule Mathew more plainely sayth Yee know that the Princes of the Gentiles haue dominion ouer them and they that are greate exercyse authority vpon them As if he should say So often as yee heare me speake of the Kingdome of Heauen the which is spyrituall and differeth no lesse from the Kingdome of this Worlde then the Earth differeth from the Heauen I woulde not haue you to imagin such a shewe and Glory of Thynges as you see in erthly kingdomes B. For ye knowe that they which seeme to beare rule amōg the nations of this world exercise authority vpon the people which are subiecte to theyr authority take heede that it be not so amonge you BV. A man truely may meruayle with what Face they can chalenge to themselues Kingdomes and Lordeshyps which requyre to be counted for the true Successors of Chryst and of the Apostles seeing the Lord so plainly sayth it shall not be so amonge you B. It is the Office of Bishops to teach and to goe before the flocke in example of Godly life But truly disdayne pompe and the pleasure of this Worlde will not suffer many to do as they should do But for this and that which followeth vnto the 46. Verse Read the twenty Chapter of Math. 46. And they came to Hiericho as he wēt out of the city of Hiericho with his Dysciples and a great number of people Blynde Bartimaeus the Son of Timaeus sat by the highwaies side begging Bartimaeus the Son of Timaeus Our Euangelist maketh mention but of one blind man adding his name of whome Mathew maketh mention saying that there were two blynd mē And he sayth that hee was called Bartimaeus and making the same more plain he addeth also saying The son of Timaeus Whereby it appeareth that this man was wel known among the greatest part of men As concernynge this Verse and the two Verses following read the 20. cap. of Mathew And Iesus stoode still and tōmaunded him to be called and they called the blynd mā saying vnto him Bee of good comfort rise he calleth thee And Iesus stoode still A. Luke hath And hee commaunded him to be brought Mathew hath And hee called thē And they called the blynde Only our Euangeliste Marke maketh mention of these thinges E. The Apostles obeing the commaundement of the Lord do call him adding moreouer
abstayning also from all outward apparance of euell 7. And they had no Chylde because that Elizabeth vvas barren and they both vvere nowe vvell strooken in Age. And they hadde no Chylde BV. The Euangelist prosecuteth his narration vntill hee come to the conception of Iohn the Baptist C. And it came to passe by the singuler purpose of God that Iohn was begotten not after the common and vsual order of Nature The same also came to passe in Isaac in whom God had determined to shewe forth a rare and notable example of his Grace Elizabeth was barreine all the florishinge tyme of her youth the which tyme being past Ge. 17.10 and 21.2 Age maketh fruitefull Women barrayne Therefore in two lettes there appeareth a double myracle of the power of God and that to this ende that the Lorde as it were by his stretched out Arme from Heauen myghte declare that the Prophet was sente from him Hee was Borne a Mortall man of earthly Parents but a supernaturall meane doth no lesse cōmende him than if hee were fallen from Heauen Because that Elizabeth was barren E. Barrennesse was very reprochfull amonge the Iewes as Elizabeth her selfe testifieth when shee sayth Luke 1.25 Thus hath the Lord delt wyth me in the dayes vvherein hee looked on me to take from me my rebuke from amonge men So Moises speaketh of Abraham and Sara sayinge Ge. 18.11 Nowe Abraham and Sarah vvere olde and striken in age 8. And it came to passe vvhen Zacharie executed the Priests office before God as his course came And it came to passe A. Now he beginneth to shewe how Iohn was promised to Zacharias himselfe namely when hee was executinge the office of the Priest Before God That is to saye when hee entered into that parte of the Temple which is called Holy the which was rightouer against the Sanctum Sanctorum in the which was the Arke of the Lord vpon the which hee appeared Leui. 16.18 for the which cause the Arke sometime beareth the name of God him selfe as in this place and oftentimes also in the olde Testament These thinges hee declareth in the verse followinge saying 9. Accordinge to the custome of the Priests office his lot was to burne Incence when hee went into the Temple of the Lord. Accordinge to the Custome of the Priestes offyce C. The Lawe commaunded to burne Perfume twyse a day that is to say in the Morninge in the Eueninge And whereas the Priestes did serue by turne that was so appoynted by Dauid as we shewed before Therefore that which is spoken here of burning Incence the Law of God expresly cōmaunded For thus it is wrytten in the Lawe Thou shalte make an Aulter for sweete Perfume of Shittim Woode thou shalt make it Exo. 3.1.7 And in the seuenth verse following it is sayd And Aaron shall burne thereon sweete Incence euery morning Exo. 40.26 whē hee dresseth the Lampes thereof shal he burne it C. But whatsoeuer was more it was added by Dauid Howbeit that which he appoynted was not disagreing from the Lawe For he only shewed the way howe euery one might disdischarge that office which was inioyned him When hee wente into the Temple of the Lorde C. By this worde Temple is ment the holy place The which is therefore to be noted because sometime this woorde Temple comprehendeth the Churchyarde But Zacharie is sayd to go into the Temple whether it was lawfull for none to goe but the Priests only Therefore Luke saith that the People stoode a farre of betwene whom and the Aulter vppon which they burnte Incence there was a great distaunce because in the midest there was an Aulvpon which they offered burnte sacrifice And it is to bee noated that Luke sayth Before God For so often as the Prieste entered into the holy place The priest a mediator betvvene God and the People hee came as it were into the presence of God that he might bee a Mediator betwene God and the people For God woulde haue this knowne vnto his People that no man had accesse vnto Heauen but by the mediation of the Prieste yea and that so longe as men liue vpon the Earth they come not vnto the heauenly Throane but in the person of a Mediator Therefore seeing there were many Priestes it was not cōuenient that two of them at once should execute the office of Intercession for the people but they were therefore appointed tournes that one alone might enter into the sanctuary and that so there mighte bee but one Prieste at once Insence the vse thereof in the lavve And to this ende pertayned the burninge of Incence that the faythfull mighte bee admonished that smell of their prayers did not asscende into Heauen but by the sacrifice of Mediator But how these Fygures are applyed to vs reade the nynthe Chapter of the Epistell to the Hebrues 10. And the whole multitude of the people were without in praier while the Incence was burning And the whole multitude C. The multitude was not in the holy place when the high Priest entered into the same at that time when Insence was burnte euen as Moses wryteth Leui. 16.17 There shall bee no man in the Tabernacle of the Congregation when the highe Prieste goeth in to make an attonement for him selfe and for the People But the multitude aboade without in the Courte or Yarde the expresse forme whereof and of the holy place with the Aulters for Incence burnt Sacrifices is to be seene in those bybles which Robert Stephanus hath prynted in the sixt Chapter of the thirde Booke of Kinges 11. And there appeared vnto him an Angell of the Lorde standing on the right side of the aulter of Incence 12. And when Zacharias sawe him he was troubled and feare came vpon him And when Zacharias sawe him C. Although GOD doth not therefore appeare vnto his seruauntes to terrefie them Feare is very necessary yet notwithstandinge it is profitable and very necessary that they should be made a fearde that they being confounded in them selues may learne to geue the due honor vnto God And Luke doth not only shew that Zacharias was a fearde but also addeth And feare came vpon him Where by hee gieueth vs to vnderstande that hee was so afearde that hee was ouercome therewith And the feare which commeth vpon men at the presence of God doth not onely bringe them to reuerence but also humbleth the pride of the fleshe which is so peruerse that men will neuer submitte themselues vnto God except they be violently constrayned thereunto Whereby also we gather the mē neuer flatter thēselues wax proude but when God is absent that is to saye when they wythdrawe themselues from his presence sighte For if so bee they did beholde God as a Iudge they could not but presently be a fearde And if this happened to Zacharias at the sight of the Angell to whom the prayse of ryghteousnesse is geuen the which Angell is
discredit the promises In word all men will confesse that God is omnipotent Notwithstanding if hee promise any thinge vnto vs which is aboue our capascitie we doubte and distrust Whereof commeth this but because wee attribute no more power vnto him then our sence and reasō can comprehende Therefore Paule commending the faith of Abraham sayth that he gaue glory vnto God Rom 4.20 because he was full certified that what he had promised he was able to performe And in another place speaking of the hope of eternal life he calleth to mind the power of God saying For I know whome I haue beleued and am perswaded that he is able to keepe that which I haue committed to him agaynst that day 2. Ti. 1.12 This seemeth to be a small portiō of fayth because no man though hee be neuer so wycked wil openly derogate from God the Title of omnipotencie Gods power 〈◊〉 cōprehēded by faith but he which hath rightly and throughly the power of God fixed in his heart shal easely ouercome all other impedimentes of Fayth Notwtstanding we muste note that the effectuall power of God is apprehended by true faith For god is mighty and will be so acknowledged that euen in his word hee may declare himselfe to be true And Mary sayde Behold the Handmaiden of the Lord bee it vnto mee according vnto thy woord And the Angell departed from her And Mary sayd C. Wee see that the virgin disputeth no further and cutteth of also all occasion of Disputation which mighte come into her mynde yeelding her selfe wholy to the wyll and Pleasure of the LORD and framyng her mynde to the Obedience of the Aungell And this is the true Probation of Fayth when wee restrayne our Myndes and kepe them as it were in Subiection The tokēs of faith of Infidelity that they presume not to Obiecte this or that agaynst GOD. Euen as on the contrary part the Vnbridled lycence of Disputing is the mother of Infidellity Let therefore the wyll of god bee vnto vs in steede of all reasō And there is no small waighte in these Woordes Behould the handmayd of the LORDE For shee offereth and gyeueth her selfe wholy vnto GOD that he may vse his owne wil and pleasure For the vnbeleuing doe wythdrawe them selues from his Hande and doe hynder his Woorke so much as in them lyeth Faith bringeth forth obedience But Faith maketh vs preste and ready to obay the Will of GOD. Wherefore if so bee the holy Virgin were therfore the Handmayden of GOD because shee obedyently submitted her self vnto his Will there is no greater contumacie and Contempt then by fleeing to deny him that which obediēce deserueth and requireth To be bryefe as Fayth onely maketh vs the obedient seruants of God and submitteth vs to his Power Euē so Infidellity maketh men rebellious and obstinate Starteawayes A. Therefore Mary calleth herselfe the handmayden of the Lord. At thys Day the Papists call her the queene of heauen and the lady of the worlde By which Names they doe vnto her great iniury seeing shee submitteth her selfe wholy vnto the gouernment of God and vsurpeth not vnto herself the gouernmēt of creatures Be vnto me according vnto thy worde C. This part may be expounded two waies either that the virgin came now to make her petition prayer or else that stil with one speach she goeth forward in submitting her self vnto god But this may simpely bee interpreted that she being now perswaded of the power of God willingly following whether she was called doth therewtall subscribe vnto his promise and so doth not only looke for the effecte but also earnestly desireth the same E. Shee speaketh seriouslye and in good earnest not ciuilly or for a fashion The vnbeleuing doe not refuse to obey God but they make such delaies that they turn away themselues quite and cleane from him A. But Godly mindes do by and by geue themselues wholy vnto God and obey him And the Angel departed from her BV. This is not added withoute cause but to this end that by the very departure we might know the matter to he perfected and fully finished for the which he came He had not gon away before hee had ended his Ambassage seeing he was the faithful seruant of God 39. And Mary arose in those Dayes and wente into the hil countrey with hast into a City of Iuda And Mary arose B. Seing this prouerbe is true in all thinges Lyke will to like that GOD doth alwayes bringe like vnto lyke in Gods matters this is by so much the truer by how much the same are the more Syncere and soūd For they are capable of onely sincere sound and iust Friendship Euen so the blessed Virgin the chosen Vessel of GOD whych is blessed amonge Women when shee hearde that Elizabeth was blessed though she were a Virgin and wythout all doubte not accustomed to Trauayle went out of Nazareth into Iuda to exhillerate make Ioyfull her Cosine for the blessing pronoūced vnto her and for those things which had happened vnto her So that hee ioyneth them together not onely in Body but also in mind whome the Spyrite of CHRIST truly possesseth Hereuppon the Apostle Paule had so Earnest a desire oftentymes to see his Brethren Hereuppon also hee so often tymes saluteth them VVhereuppon we haue greate cause to feare at this Day that many are very smally Possessed wyth the Spyrite of CHRIST as yet whych recken them selues amōg the Chyefe mayntainers of the Gospell because they haue so smal consideration of the Friendeship coniunction and Familiarity which they ought to haue with theyr brethren To whom soeuer Christe is rightly knowen the same cannot choose but hee must bee caryed thyther where he belieueth that hee dwelleth that is to say to all those which confesse his name with their mouth and deny him not with their deedes Let vs therfore behould the feruent desire of Mary who ran not as it is likely for the satisfying of her fantasie but rather being carried with a Godly zeale Neither had she regard to that which she might haue considered if she had ben ambitious Why should she not come rather and see me For Elyzabeth was her Elder and neere her time As it becommeth the Faythfull to bee ready to do their duty one towards another so they oughte to preuent one another in doing of the same The which Mary did in going to see her Cosin Therefore this going of the whych Luke maketh mention testifieth that the faith of Mary was not gone because the promise of God vanished not away with the sight of the angell but rested stil in her mind And wēt with hast into the hil countrey C. This hast betokeneth a serious feruente affectiō Hereby we may gather that the virgin estemed preferred thys grace of God as it was mete before all other things Notwithstanding it may bee demaunded to what purpose she tooke this iourney Questiō It is certain
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
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
as Paule teacheth that the Gospell is contemptible after the fleshe that our faith might be grounded vpon the power of the spirite and not vpon the lofty words of mans wisdome or vpon any glory of the World euen so GOD hath placed from the beginning this incomparable treasure in earthen vessells 2. Cor. 4◠1. Cor. ◠1◠that he might the better proue the obedience of faith wherefore if we desyre to come vnto Christe let vs not bee ashamed to followe those maysters whom the Lorde hath taken as it were from the dungehill to beate downe the pride of the World Therefore so soone as Christe was borne he would be knowen vnto men firste of all of the sorte of men which to all men are base vile and of no reputacion that is to say of Sheepeheardes Therefore as wee learne his humility of the place so let vs see how hee instructeth vs to humility when hee woulde haue Sheepeheardes to bee his first Disciples to be preferred before Philosophers Math. 1. ◠Neuerthelesse we must waigh that not only Idiots are Christians all others excluded for the Magi or Wise men are also called But if he had begoon with these Philosophers and Wisemen wee woulde haue geuen this praise vnto art as vnto the foundation Therefore to the ende the Lord might ouerthrow this pryde he began with Sheepeheardes The Sheepheard would rather be knowne vnto sheepheards then to Emperors to Kings to Liefetenaunts to Pharises Scribes and high Priestes BV. These Sheepheards dwelt neere vnto Bethlehem We reade in Genesis Gen. 35. that neere vnto Ephrath which was also called Bethlehem the Tower of Eder was builded and that in olde time to this ende that the same being in a most fertill place of pasture might be a house for the flocke and the Sheepeheardes against all tempestious weathers for the which cause no doubt it was named Eder For Eder signifieth a flocke or a gathering together of Beastes Also Hierom sayth If wee follow the order of the way there is a place of Sheepeheardes neere vnto Bethlehem Hierom in traditionibus Hebraicis where eyther the angells sunge at the byrthe of the Lorde or ells where Iacob fed his Flockes geuinge a Name to the Places or elles which is more true by a certayne Prophesie the Mistery which was to come was shewed euen then And watching their flocke by night As if hee shoulde say lookinge for nothing lesse then a reuelation of Christ Merite is here excluded that Grace might be commended 9. And loe the Angell of the Lorde stoode hard by them and the glory of the Lord shone round about them and they were sore afrayde And loe the Angell of the Lorde C. Wee must consider and beholde Christe in an abiect shewe but withall wee must know that before God his Angells no part of his glory was deminished He lyeth in a stable but the Angells pronounce him to bee the Redemer and the sonne of God hereby also declaringe them selues to bee his ministers And by the very same deede his dyuinity was declared For it was meete that heauenly messengers should firste of all declare that the king of Heauen was borne And seeing that heauenly spirites doe serue the glory of Christ wee see that his humility hath deminished nothing at all of his glory Here the Angell seemeth to bee alone when he declareth his Natiuity For it followeth in the 13. verse And straiteway there was with the Angel a multitude of heauenly Souldiers praysing God and saying c. stoode harde by them E. The Greeke worde signifieth that the Angell was a lofte ouer them than standing by them And the glory of the Lord C. Luke saith that the Glory of the Lorde shone rounde aboute the Sheepeheards whereby they knewe the Angell For that which the Euangelist reporteth had profited litle to haue bene tolde them of the Angell except God had testefied by some visible signe that the same which they hearde proceeded from him Therefore the Angell apeared vnto them not in any cōmon forme or without Dignity but shininge with heauenly Glory which stirred vp the mindes of the sheepheardes so that they receiued the worde brought vnto them no lesse then if it had proceded out of the mouth of God Bu. Therefore this deuine Glory shyning vpon the sheepheards round about draue away the darkenesse of the night brought authority vnto the messenger causing so many as were partakers of this news to credit it For thus they were the better prepared to heare the Gospel But if the Angel had spoken like a man as Angells haue oftentimes appeared in the likenesse of men they woulde peraduenture haue geuen small heede vnto them But the Lord gaue vnto him a marke bycause hee woulde haue his seruants taught Therefore we vnderstande that God would not speake simply whose glory was a signe marke of his diuinity least they should dispise those things wch were spoken of God At this day when we heare the word of God we see not such a sight neither is it necessary For hee hath sufficiently confirmed the worde by Miracles If wee seeke for externall Signes let vs geue care vnto those things which are already done Are we not blinde at his workes if so be all those miracles preuaile nothing at all with vs Furthermore the principall authority cōsisteth in the testimony of the Spirite when as God testefieth that it is he which speaketh in vs. Whereupon the Apostell saith In whom also yee hoped Ephe. 1.13 after that ye heard the worde of truth the Gospell of your saluation wherein also after that yee beleeued were sealed with the holy Spyrite of promise Therefore we want nothing the Gosple hath bene confirmed by Miracles and hee hath now sealed it with the testimony of the Spirite And they were sore afrayde A. It is no marueile if the Sheepheards were sore afraide at the glory of GOD shining rounde about them C. For what is man in respect of GOD. Wee thinke well of our selues when GOD is absent we are contented with our Estate but when GOD doth manifest himselfe vnto vs wee awake from our sleape and wee see our owne fraylenesse And to bee shorte it is the onely presence of God which beateth downe our pride C. Therefore with this feare GOD is wonte to humble the hearts of men that they may geue reuerence vnto his worde as wee haue declared before Luk. 1.12 10. And the Angell sayd vnto them bee not afraide for behold I bring you tydings of great Ioy that shal be to all people Bee not afrayde C. This exhortation pertaineth to the mittigatinge of feare Feare bringeth reuerence tovvardes God For although it bee profitable for the mindes of men to bee afearde that they may learne to geeue due honour vnto GOD yet natwithstanding they haue neede of cōsolation feast they be quite ouerwhelmed For it cānot bee but that the maiesty of GOD muste needes swallowe vp the
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
man walke in the day hee stumbleth not because hee hath the light of this Worlde By which Wordes he sheweth that euery one doth walke fastly vntill such time as he hath runne the Race of his callinge the ending of the which Race he calleth the twelfth hower of the day Many are in daunger while they walk in Gods callinge but it is moste certeine that no daūger can harme them vntill their time bee come So Paule was often times in pearill of his Life but hee escaped from Time to Time vntill his hower was come Act. 12 9 So Peter was taken of Herod and reserued in bondes to dye but yet bycause his twelfth Hower was not then come hee escaped out of pryson Let vs therefore all learne to stay our selues vpon Gods prouidence and to bee therewithall contented And if hee suffer vs to pearish as he hath suffered many others howbeit they are not properly sayd to pearish which die in the Lorde let vs knowe that oure hower is then come 31. And hee came downe to Capernaum a City of GALILE and there taught them on the Sabaoth dayes R. This is the vengeance which Christe taketh on his Citizens hee commaūdeth not fire to come downe from Heauen hee rayseth not vp a floude of waters hee maketh not their fieldes barren neyther doth hee send the plague of Pestilence vpon them but only followeth his owne callinge And what calling is that First as touching the abasing and emptying of him selfe his calling was not to reuenge him selfe but to leaue Vengeaunce to the Lorde GOD his Father according to this place Vengeance is myne Deu. 32.3 and I will repay Christe therefore obaying this callinge so resigned Vengeance vnto God that hee doth not hurt on hayre of the heads of the Citizens for the iniury done vnto him Secondly as touchinge his Ministery hee was called to Preache the Gospell as wee haue heard out of the Prophet Wherefore not seekinge vengeance but the fulfillinge of his callinge hee went to Capernaum a City of Galile And there taught them A. What hee taught Mathew sheweth sayinge From that time Iesus began to preache and say Mat. 4.17 Repent for the kingdome of Heauen is at hand 32. And they were astonyed at hys Doctryne for his preachinge was with power R. Beholde here what felloweth Pacience The Nazarites contemne the Capernaites are astonied The Nazarites scorne and reiect Christe but the Capernaites woonder and receiue his woorde with great veneration Wherefore For his preachinge was with power That is to say Hee taught them as one hauinge authority Mat. 7.29 not as the Scribes R For the Scribes if they expounded the lawe taught that the same was fulfilled by externall workes their doctrine was nothing else but a Philosophicall doctrine concerninge vertues But when Christe tooke in hand to expounde the Law hee did most grauely shewe that not onely externall Workes but also the most holy and vndefiled motions of the heart were required by the Law As may be seene by that notable Sermon which Christe made Mat. 5.21 contayned in the fift of Mathew Christe also preached otherwise then did the Scribes cōcerning good works remission of sinnes and the true worship of God And last of all bicause he confirmed that with notable signes myracles which hee taught which the Scribes could not doe 33. And in the Synagoge there was a man which had an vncleane spirit of a Diuell and cryed with a loud voyce A. The Euangelist Marke also maketh mencion of this story in his firste Chapter beginning at the 23. verse Whych had an vncleane Spirit C. This speach is asmuch as if Luke had sayd that the man was caryed with the inspiration of the Diuell For by the sufferance of God Sathan had possessed the powers of the mynde so that he constrayned them at his owne will to say to do what soeuer he would haue them Therefore when Demoniakes do speake it is the Diuell that speaketh in them by them who hath leaue to rule Concerninge this the verse followinge reade the 24. verse of the first Chapter of Marke 35. And Iesus rebuked him sayinge hold thy peace come out of him And when the diuell had throwen him in the middes he came out of him and hurte him not A. Beside the reasons alleadged in the first of Marke why Christ cōmaunded the Diuell to hold his peace this also may be added namely R. that Christ might confirme the Gospell which he had hetherto preached in wordes by a myracle as by a certaine seale He preached that he was sent of God to preach deliuerance to the captiues sight to the blynde that is to say that hee would deliuer men from sinne from the power of Sathan Therefore when one possessed with a Diuell was offred vnto him in the Synagoge he commaūded the Diuell to hold his peace and behold hee is silent hee commaunded him to goe out of the man and behold the Diuell casteth the man in the middest but did him no harme and by and by went out of him And Christe did this miracle in the Demoniake to cōfirme by an externall seale that power was geuen vnto him ouer Sathan that it was true which hee had preached that hee was sent to deliuer all those that beleue in him from all their sinnes and from death and to restore them to perfect felicity For to this ende did Christe worke his myracles that they might be sure Seales of the Gospell and publique testimonies of the Doctrine of remission of sinnes by Fayth in Christe And whē the diuel had thrown him By these woordes wee haue to vnderstand that the nature of Sathan is such that he rayseth vp great Tumultes against the Gospell of Christe and the faithfull But if thou stand fast in the worde of Christe he shall do thee no harme at all Reade the first of Marke 37. And the fame of him spred abrod throughout euery place of the coūtrey rounde about R. That which Christe sought by his myracle hee also obtayned For hee sought by this myracle to haue that fame of his name spred euery wher to haue his Maiesty openly reuealed and the truth of his doctrine knowne And this he sought not for the carnall glory of his name as ambitiouse men doe but for our spirituall profit to the ende that we being drawen by the fame of his name might beleue his Gospell and might be Iustified by fayth and that beinge iustified by fayth we might haue peace with God through Iesus Christe 38. And when hee was rysen vp and come out of the Synagoge hee entered into Simons house and Simons Wyues mother was taken with a great feauer and they made intercession to him for her R. In this place we must note the great humillity of Christe For being nowe in the famouse City Capernaum in the which he was now in great estimation for his Myracles hee lodgeth not with the rych men
the God hath geuen vnto vs a Kingdome and that for no other cause but because it it was his pleasure wee see most manifestly that the same is not gotten by the merite of Workes Therefore so often as the Lord doth put vs in hope of Eternall Life let vs remember that there is no cause why we should feare the lacke of Daily foode 33. Sell that ye haue and geue almes prepare you Bags which wexe not olde euen a Treasure that faileth not in Heauen wher no thefe commeth neither Mothe corrupteth Sell that yee haue The like charge the Lord geueth in the 19. Chapter of Mathew Verse 16. and in the tenth of Marke Verse 17. Where we shall haue the Expostion hereof By these woordâ— the Lord geueth vs to vnderstand that he would haue in all Chrystians a selling mynd that is to say a mynd so affected that it trusteth not in Riches but prepared to forsake them at the wil and pleasure of God Psal 62 11 1. Ti. â— 17 Then he requyreth at our hands that wee be willing and ready to helpe such as bee in neede and necessity with our goods RoÌ„ 12.8 2. Co. â— â— Oâ—e 6.7 Luke 3.11 For this is a generall saying I vvill haue mercy and not sacrifice And agayne Let him that hath two coates chare with him that hath none Therefore that which Christ speaketh heere concerning the sellinge of possessions oughte not so precisely to be vrged as though it were not lawful for a Chrystian man to keepe soÌ„what in store for himselfe Onely hys purpose is hereby to teach that we muste not onely geeue vnto the poore of our superfluity but also that we must not spare our Landes if so be we haue not money lying by vs to helpe and releue the poore As if he should haue sayde Let your Liberallity be extended eueÌ„ to the deminishing of your Patrimony and to the selling away of your lands For the reste of this Verse reade our annotations vpon the 6. Chapter of Math. Verse 19. 35. Let your Loynes be girded about and your Lights burning C. Chryst doth here shew very briefly in few wordes how the Faithful must walke in this world For first of all he setteth the gyrding of the Loynes against Idlenes and burning Candels against the darkenesse of Ignoraunce Chryste therefore commaundeth hys Disciples to bee ready and prepared for theyr Iourney that they may speedely goe throughout the Land that they may seke no sure or quiet abiding any other where then in heauen An admonition very profitable For although also prophane men haue the chariot of Life in theyr mouth Yet notwtstanding we see how they lye groueling vpon the Earth But God dothe not aduaunce any to the honor of hys Sonnes but those which acknowlege themselues to be inhabitaunts on the Earth for a time and which are not onely prepared always to wander but doe also runne all theyr course to the Celestiall Life And now because al the whyle they are in Earth they are incloased in Darkenesse he appoynteth vnto them lightes as haue they which walke in Darkenes and in the night As touching the gyrding of the Loynes it is a speach taken from the common manner of those that dwell in the East partes â— Ki 18.46 4. Ki 4.19 â—ere 1.17 which vse longe Garmentes R. And in the holy Scriptures the girding of the loynes signifieth celeritye and speede to finishe any matter to bee taken in hande by those Seruauntes which vsed to weare long Garmentes which they vsed to gyrde vp wheÌ„ they wente any whether By gyrded loins and burnyng Candels the Lord meaneth that we must be ready always to goe with him 36. And ye your selues bee like vnto men that wayte for theyr Lorde when hee will returne from the Wedding that when hee coÌ„meth and knocketh they may open vnto him immediately C. Christe here vseth another similitude which Mathew omitting is more briefe in this matter then Luke For he likeneth him selfe vnto the Maister of a house who being mery abroade at a mariage or beinge ells where from home makinge good cheere will notwithstanding haue his seruants to behaue themselues modesty and soberly at home and being occupied with their lawfull woorke to looke dayly for his returne Therefore although the sonne of God be now absent from vs being taken vp into the blessed Rest of Heauen yet notwithstanding bycause hee hath enioyned to euery one his duety it is very absurde that any man should sleepe Idell Furthermore bycause he promiseth that he will come againe vnto vs it becommeth vs to be ready euery moment to receiue him least hee finde vs sleeping and Idell For if so be a mortall man loke for this seruice that at what hower soeuer he returneth home his seruaunts shall be ready ready to go and meete him how much more lawfully may the Lord require the like seruice at the hands of his seruauntes that being sober and watching they may alwayes waight for his comming 37. Happy are those seruants whom the Lord when he commeth shall finde wakinge verely I say vnto you that hee shall gyrd himselfe make them sit downe to meate and will come forth and minister vnto them Happy are those seruaunts A. The Lord exhorteth to watchinge by many similitudes in Mathew in Marke but here he semeth to speake somwhat more For hee addeth Verely I say vnto you that he shal gyrd him sele C. In the which wordes to the ende he may the better encourage his Dysciples he saith that Earthly maysters are so much delighted with the readynes and diligence of theyr Seruants that they will also serue them Not that all maisters vse this but because thys commeth sometime to passe that the Mayster which is gentle and curteous doth admit his Seruauntes as Companions to his own Table Bu. Wherfore we may not so vnderstande thys saying of Chryst as though the Lorde should minister seruelely in Glory to those that are happy and blessed but because he geueth vnto them full and perfecte rest and shall make theÌ„ partakers of his owne Glory For the Lyfe and all the Ioye of the blessed commeth of Chryst and is in Christ For he came not to be ministred vnto Ma. 20.28 Luk. 22.27 but to minister and to geue his lyfe a redempcion for many 38. And if hee come in the seconde watch yea if hee come in the thyrd watche and finde them so happie are those Seruauntes R. This is the behauiour of faithfull seruaunts which loke for the coÌ„ming of theyr lord in the night from a feaste or mariage they gyrd theyr coat vnto them and carry in theyr handes burning torches they prescribe not to their Lord any time when he shall come but being watchfull and careful they wait for his comming home that so soone as he knocketh at the dore they may open vnto him and may geue him light with theyr torches Euen as if the lorde comming in the first watch findinge
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
see one Day of the Sonne of man and yee shall not see it C. By these woordes the purpose of Chryst was to admonish his disciples to walke in the Light before the darkenes of the night ouertooke them For this ought to haue ben a sharpe prick for them to make them seeke to profit so longe as they had the presence of Chryste when they heard that greate perturbations were at hand B. Christ therefore would haue his Disciples to depend wholy vpon him yea after his Departure though he were absent in the flesh and not to receiue any other Earthly Messias For hereunto the Iewes wer to redy For no doubt whē there was dissention betweene the dysciples and the Rulers of the People concerning speciall Opinions when many fell away from the Fayth and all places were full of false Prophets when there was in euery Corner persecution and when Tribulation also was at hand many carefully wyshed for the presence of Chryst if it wer but for an hower from whom they myght receiue Consolation and strengthe of mynde Therefore seeing Flesh requireth a Carnall Chryst and Sauioure and seeing the Disciples shoulde feele all aduersity and trouble leaste they also should follow false Chrystes deceyuers which shoulde promise vnto theyr followers Earthly Libertie and Felicity he admonisheth them heere to acknowledge no other Chryste beside him which should raigne in the spirite and not in the Fleshe vntyll that time in the which he should come as it were lighting from heauen to be seene of all men with Glorious Maiestie to iudge the whole worlde They whych vnderstand this place of the times of the last Iudgement are deceiued Concerning the 23. and 24. Verses following Read the 24. Chapter of Mathew verse 23. 25. But firste must hee suffer many Thinges and bee refused of thys Nation R. As if he should say Chryste muste raigne from one Sea to the other but he shall neither enter into this Kyngdome wyth externall Glorye and maiesty as false Prophetes do dreame neyther shall he be receiued acknowledged of his owne people but shall enter into his Kingedome by ignominy passion Crosse and Death So in another place he sayth Luk. 24.16 Oughte not Christe to haue suffered these things and so to enter into his glory A. For the Spyrit which spake in the Prophets foreshewed the passions of Chryst and the Glorie that should followe the same 1. Pe. 1.11 Also in these woordes Chryste sought to couer the offence of the crosse least the Disciples should be troubled with the grieuous afflictiōs to come which the Lord should shortly after suffer For the rest which followeth vnto the 32. verse read the 24. Cap. of Math. verse 37. and 17. 32. Remember Lots wife B. Chryste by these wordes exhorteth vs to runne vnto those thinges whych are before vs forgetting the Thynges which are behynde vs that we may alwaies thinke vpon that which we hope to be hereafter that is to say that we being fre from the whole desire of this VVorlde may earnestly hunger after heauenly thinges C. For Lots Wife was therefore tourned into a pyller of Salte because she doubting whether she had forsaken the Citie in vaine or no looked backe by which in dede she did distrust the worde of God It may be also that the loue of her neste in the which shee was wonte to reste quietly drew her backe Seeinge therefore the Lord would haue her to be a perpetuall Example we must strengthen our myndes with the Constancy of Fayth least in the middest of our race they bee ouerthrowen with doubting For the Exposition of the thirty three Verse Reade the tenth Chapter of Mathew Also for the Exposition of the 34. and the reste of the Chapter Read the 24. Chapter of Mathew beginning at the forty verse and at the 28. verse ⧠THE XVIII CAP. AND hee put forth a Parable vnto them to thys ende that men oughte alwayes to pray and not to be weary And hee put forth a Parable vnto thē C. We know how rare and difficile a vertue the custome cōtinuance of praying is in this our Infidellity bewrayeth it selfe because excepte oure prayers be graunted at the firste wee lay aside both our hope and also oure Godly exercise But this is a true probation of Fayth if a man being disappoynted of his desire doth not for all that discourage himselfe Wherefore not without cause Chryst commendeth vnto his disciples perseuerance in prayer That men ought always to pray C. In saying alway he meaneth the we ought not to be weary or to be dyscouraged If this were setled in oure myndes that prayers should profit vs we would not be weary But wee are by nature proane to impatience insomuch that if the Lord doth not by and by satisfy vs we ceasse from praying We must fight and striue therefore agaynst distrust and impatience And note here that to pray alwaies and not to be weary is not to vse much babling and repetition of Wordes as thoughe God were pleased therewith But by continuance of prayer is ment that we shoulde alwayes haue recourse vnto God A. To the which also the Apostle Paule exhorteth vs when hee wryteth thus Reioise euer Pray continually In all thinges geue thankes 1. The. 5.16 For thys is the will of God in Christ Iesus toward you R. And wee muste pray alway because prayer which commeth of Fayth in Chryst is the way by whych we come directely vnto God in aduersitie and by which we obtaine of hym most assured saluation For so the worde of God teacheth vs to thinke of prayer which commaundeth vs to praye and which promiseth the hearinge of oure prayer Psa 50.15 Call vpon me saith the Lorde in the Day of tribulation and I wyll deliuer thee Ioel. 2.32 Rō 10.13 Iho. 19.23 and thou shalte Glorifie mee And agayne Euery one that calleth on the name of the Lord shall be saued Also Whatsoeuer yee aske the Father in my Name hee will geue it you Secondly the Examples of saints teach the same who in theyr afflictiōs had recourse vnto God were saued Whereupon Dauid said Our father 's hoped in thee Psal 22.5 they trusted in thee and thou diddest deliuer them They called vppon thee and were holpen they put their trust in thee and were not confounded A. There are diuers such Testimonies of Scripture which commēd vnto vs the profit of prayers 2. Saying There was in a certain City a certayne Iudge which feared not God neyther regarded man A certayne Iudge C. Thoughe the simillitude which our sauiour Christ vseth here be hard in shewe yet notwtstanding it is apte for the purpose teaching that his Disciples doe alwayes importunately intreate the Father vntill at the length they doe wreste that from him which otherwise he woulde not willyngly geeue not that God being ouercome with our prayer is agaynst his will moued to mercy but because he doth not shewby and by in
another The which vnspeakable euils shall therefore come vppon thee because thou hast not knowne this present time of thy visitation in that whych my Fathers Grace hath visited thee by me and hath gentely called thee to Saluation as he neuer did before nor neuer shall hereafter And that in this day C. This is an amplification taken of the time as if he had sayd Although thou haste bene hytherto most obstinately wicked against God yet notwithstanding it were now time to repēt For my father hath ordayned me as the onely remedy Now therefore if thou knewest It is an exclamation euen from the bottom of the hearte but with so great affection that sorrowe suffereth him not to proceede with the whole sentence Euen as when we sorrow extremely our mouthes are stopte C. And he geueth them to vnderstande that the Daye is now come which was ordayned by the Eternall Counsayle of God for the saluation of Hierusalem and promysed by the Prophetes but if they toke not this opportunity the gate of Saluation should be shut vp for euer This Scripture vseth this maner of Speach Now is the accepted time Esa 49.8 2. Co. 6.2 now is the Day of Saluation Also it is sayd Esa 55.6 Seeke the lord whyle he may bee founde call vppon him whyle he is nigh A. Howbeit otherwise this worde Day may bee taken in the good Psa 137.7 and in the euill parte as Remember the Chyldren of Edom O Lord in the Day of Hierusalem c. For this word Day is taken aswell for the Iudgement as for the mercy of God When hee punisheth hee calleth also to repentaunce but hys mercy is greater when hee calleth vs by clemēcie and pitie and not wyth strypes and affliction But we must note that the Lord doth oftentimes call vs specially that is to say more openly at one time then at another Sometime hee seemeth to forsake his Church euen as if the truthe were quite extinguished as we haue felt vnder Antechryste But now in geuynge vs Lighte by his Gospell he dothe as it were reache oute his hand vnto vs. There is therefore a speciall callynge to the which excepte we aunswere wee shall haue afterward no excuse No man can complaine that hee wanteth calling but yet notwithstandyng our Fathers shall not suffer so greate Iudgement as we shall because they saw not that Day which wee see The faulte increaseth according to the Circumstance of time and the punishment of the faulte is more or lesse according to the degree C. Wherefore the more nigh that God commeth vnto vs and offereth vnto vs the Lighte of his doctrine If we neglect the same the lesse excuse we haue Which belonge vnto thy peace C. By the name of peace hee vnderstandeth all the partes of Felicitye according to the Hebrue phrase As if he should say Which is thy true blessednesse and which way thou must attain to the same For he doth not simpelye saye that Hierusalem knewe not her peace but the thinges which belonge vnto her peace because it is often sene that men knowe their felicity but being blynded with their owne wyckednesse they know not the way means to come by the same As for example All men confesse that it is Felicitye to be ioyned with God but yet they reiecte the Gospell which is the mean to obtaine the same But now are they hidden C. This is spoken to deminish the faulte of Hierusalem For her monsterouse blyndnes is rather noted to her shame and reproach because she saw not God when he was present For Chryst was very GOD manifested in the Flesh whome to reiecte what blyndnesse can be more horrible We graunte that it belongeth to God onely to illumyne the eyes of mens mindes and that no mā is meete to vnderstand the misteries of the Kingdome of heauen excepte God doe illuminate his minde by his holy spyrite but therefore they are vnworthy of pardon which perishe by they re brutish blyndenesse Also our Sauyour Chryst mente hereby to take away the offences which otherwise myghte hynder the rude and weak For seeing all men had that City in estimation the Example thereof two waies was of greate waighte either to hurt or to profite Therefore leste the vnbeliefe thereof and proude contempt of the Gospell might hynder or hurte any man that fowle blyndnesse is condempned R. Concerning the which the Prophet had spoken thus Goe and tell this people Esa 6.9 Heare in deede yet vnderstand not see plainly and yet perceiue not Harden the heart of this people stop their eares and shut their eies 43. For the Dayes shall come vppon thee that thy Ennemyes also shall caste a Banke aboute thee and compasse thee rounde and keepe thee in on euery side C. CHRISTE now taketh vppon him a new Person For hitherto he sighed and wepte but now taking vppon him as it were the Person of a Iudge hee speaketh more vehementlye to Hierusalem threateninge the Destruction of the same So also the Prophetes thoughe they weepe for the Destruction of those for whome they ought to bee careful yet notwithstanding they bend and frame theyr mindes to sharpe threateninges because they know that they haue not onely a Charge of mens Saluatiō cōmitted vnto them but also that they are created proclaymers of Gods iudgement The which ought dilligentely to bee noted of all those that are mynisters of the Gospell For they ought to obserue a measure in their affection that nothing stay them from the Obediēce of God and the discharging of they re Dutie Thus did the Prophet Ieremy who at diuers times bitterly bewayled and lamented the calamity of the people yet notwithstanding he is cōmaunded freely and bouldly to preach the afflictions and Captiuity to come In like manner let the ministers of Gods word remēber that they oughte so to be touched with pitty and compassion towardes such as perish that neuerthelesse they threaten vnto them the Iudgement of God to come 44. And make thee euen with the Ground and they shall not leaue in thee one stone vppon another because thou knowest not the time of thy visitation C. Hee threateneth horrible punyshementes to Hierusalē because she knew not the time of her Visitation that is to say because shee contemned the redemer offered vnto her and imbraced not his Grace R. The time of Visitation is taken two manner of wayes in the Scryptures C. For the wicked haue they re time of visitation when God taketh vengeance vpon them R. I sayth he in the day of vengence will visite their Sinnes Ex 32.34 Leui 26.16 Also it is sayde I will visit or brynge fower plagues vpon them The swerd shall slay thē Ior. 15.3 The Dogges shal teare them in pieces the fowles of the aire and beastes of the earth shall eate thē vp C. The Godly haue theyr time of Saluation when the Lord calleth thē to Saluation R. Or when he desyuereth them from euill and blesseth thē As
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
hands and his side wee may coniecture that he hath omitted some thinge And it is no vnwonted thing to the Euangelistes seeking to be short to touch only some part and to omit the rest but we learne here by Luke that they being made afeard with the newnesse of the sight durst not beleeue their eyes A little before they were fully perswaded that the Lord was risen again and they spake constantlye as of a matter wel knowen vnto them but beholding him now with theyr eies admiration bereaueth them of theyr sence insomuch that they imagine him to bee a Spyrite And althoughe thys Error which sprange of Infirmitie was not without blame yet notwithstandyng they had not so forgotten themselues that they were afeard of Spyrits but although they thinke not themselues to be deceiued yet notwithstandynge they rather beleue that they see an Image of the Resurrection in a Vision by a spyrite then that Chryst himselfe was presente alyue which a lyttle before dyed on the crosse So that they d d not thinke or suspecte it to bee a false vision but being ouercome wyth feare they thought that to bee shewed them onely in Spirite which was set in very deede before theyr eyes Luke therefore vseth this word Spyrite for a vision Hereby we se how proane we are to lye and how farre we are tourned away from the truth R. Heereby also we see how fearefull vnbelyefe is insomuch that it feared the moste safe and vndoubted things The sounde of a shaking leafe sayeth Moses shall chase them and they shall flie Leui. 26.36 as flying from a sword Psal 23.4 Psal 46.3 For as Faith is in a stronge mynd in the greatest perils and aduersities so vnbeliefe hauynge neuer so little occasion is afearde and dispayreth in the middest of peace Wherefore the disciples being not as yet throughly confyrmed coÌ„cerning the Resurrection of Chryste it is no marueile if they be so afeard that they thinke that they see a spyrite Mat 14.25 As they did also at another time when Chryste walked on the Sea about the fourthe watch of the night 38. And he sayd vnto them vvhy are ye troubled and why do thoughts aryse in your hearts A. Now the Lord taketh away al occasion of doubtinge while hee talketh not onely familliarly with his Dyscyples but also offereth himselfe to bee touched C. First of all therefore they are admonished to put away all feare out of theyr mindes that commyng agayne to them selues they may iudge of a matter manifestlye knowen vnto them For so longe as mens myndes are troubled they are blynd in the manifest lighte Therefore to the ende the Disciples may Conceiue a certayne knowledge they are commaunded to waigh the matter with quyet attentiue myndes And why do thoughts aryse in your heartes C. By these Woordes Chryste correcteth another faulte Namely because in thynkynge diuers things they hinder theÌ„selues and he saith that cogitations do aryse meaning that the knowledge of the truthe is therefore suppressed in them that in seeing they see not because they restrayne not theyr peruerse immagynations but doe geue place vnto them And we know by experience that thys is to true For as in a fayre and cleare morning darke and blacke cloudes arysing aloft do obscure the bright light of the Sunne Euen so when we suffer our carnall reason to arise to hygh against the word that which before was manifest and playne to be seene is takeÌ„ away from our eyes It is Lawfull when any shew of Absurdity appereth by aduised reasons to discusse the same Neither can it be but that in doubtefull matters our minds shal be carried hither thither but we must obserue a measure least flesh exalt it selfe higher then is mete and extend her cogitations euen to heauen 39. Beholde my handes and my fete that it is euen I my selfe haÌ„dle me and see for a Spyrit hath not flesh and boanes as ye see me haue Beholde my handes C. Hee taketh theyr Corporall sences for witnesses least they should thinke that they haue a shadow set before them in stede of a body And first of all he putteth a difference betweene a corporall man and a Spirite As if hee shoulde say Your sight and feeling shall proue me to bee a true man who hath bene before this time conuersante among you because I haue on me that fleshe whych was crucified and hath yet the noates and pryntes of the same A Spyrite hath not flesh and Bones A. Hee sheweth heere that he hath knowledge of theyr thoughtes Namely that in steede of a body he was a spyrit and he putteth a manifest difference betwene a Body and a spyrit C. Now seeing Chryste playnely pronounceth that his Body is palpable and compacâ—e of sound and substanciall bones and discerneth the same by these notes from a spyrit this place is discreetely and aptly brought by vs to refell the grosse error concerning the transubstantiation of bread into a body or concerning the locall presence of the body which fond and vain men fayne in the Supper For they will haue the bodye of Chryste to bee there where there appeareth no signe of a Body But Chryst taketh thys as proper to him selfe that he is palpable that thereby he may differ from a spyrit Therefore this difference must necessarily abyde at this day betwen the flesh and the spyrit Christ proueth him selfe not to be a spirite because his body may be felt but a spyrit not so Therefore there was no alteration in the substantiall partes howsoeuer the accidences were altered Whatsoeuer is essential without the which a Body cannot stand it remaineth in the body of Chryst for he is distinguished from a spyrit 40. And when he had thus spokeÌ„ hee shewed them his Handes and hys Feete C. By these Wordes of Luke wee gather that as yet the prynts of the Nailes remained in the Handes and Feete of Chryst A. As more manifestely appeareth by the wordes of Chryst himselfe speaking to Thomas For thus he sayd as appeareth by Iohn Brynge thy finger hyther and see my handes and reach hyther thy hand and thruste it into my side R. But some will demaunde and say Dyd he rise againe from Death wyth the Prynts and Markes of his wouÌ„ds Ioh. 20.27 And doth he for euer carry them in his Body Doth not Paule saye that the body soweth corruption and shall ryse agayne in incorruption 1. Co. 15 â—â— that it soweth in dishonor and shall rise again in honor And woundes are markes of corruption and infirmity Therefore wee muste thinke of their bodies which shall ryse again froÌ„ death whose first fruits was Chryst according to the opynion of S. Paule that as they shall be incorruptible so also they shal be whole souÌ„d For if it were not so one shoulde ryse crooked another lame of hand foote another with one Eye and another starke blynd This is not to ryse again in Glory and in power but in