noyse a whirlewynd and tempest and a flame of a deuourynge fire So in the good porte he is sayde to visite those whoÌ„ he blesseth whereby he declareth that he is presente with them and chat he careth for them So he visited the Hebrewes when he deliuered them out of the Bondage of Aegypte But no visitation of God may be compared with this present visitation whereof Zacharias speaketh because with this visitation he visited regarded his people in his sonne C. Wherefore in this woord Visited there is a secret Antithesis because the countenance of God was turned away for a time from the miserable sonns of Abraham For they were in such calamity that no man thought that GOD had any maner of care for him A. But the people of God had full redemption from all euils by Chryste Hereuppon Zacharias singeth And redemed his people C. The Visitation of the whych Zacharias speaketh is put here as the cause and beginning of the redemption As if he should say God hath visited looked vppon his People to redeeme them A. And this Redemption sheweth that there was first a captiuity For the People was so captiued that they could not hope for deliuerance from any other then from God alone But in what Captiuity were they Surely at that time they were oppressed with cruell Tyranny but yet the Captiuity was more hard grieuous froÌ„ which they were to be deliuered For the Lorde by and by after the beginning promysed a Redemer of al men which were whych should be to the Worlds ende Neither was the people alwaies Captiue Whereupon it followeth that the redemption was not carnall For there were certaine Ages in the which the people floryshed Euen so Chryste is a Redemer of mens Soules and not of theyr Bodies onely And there is no doubte but that so was the meaning of Zacharias As if he should say Christ a redeemer of soules He taking our flesh vppon him visited those that were in bondage and in the shadow of Death and visiting theÌ„ and geuing himselfe for those that were in Bondage he redemed them with peril of his owne Life submitting hymselfe vnto that punishmente whych was due bnto those that were in Bondage C. And hereby we gather that the holy Fathers them selues were not free from the Yoake of sinne and from the Tyranny of Death but by the grace of Chryst For Chryst is sayde to be sente a redeemer to the holy and elect people of God But if so be RedemptioÌ„ were then brought by Chryst and not before he came in the flesh it followeth that the Faythfull whych were deade before his commyng were all theyr Lyfe time the Seruauntes of Syn and death which were very absurde VVee aunswer that the force and Effecte of this Redemption whych was once offered in CHRYSTE was Common to all Ages 69. And hath raysed vp a horne of Saluation for vs in the house of his seruaunte DAVID And hath raysed vp a horne C. Hee sayth it is raysed vp because the People were fallen before and were scattered As if he should say Howsoeuer we seeme to we are fallen to be voyde of all hope God hath raysed vp again his power of Sauing Health For the Throane of DAVYD being ouerthrowne and the People being dispersed the hope of SaluatioÌ„ semed to be cleane gone R. By this VVoorde Horne is signified accordyng to the Hebrew phrase Kingdome and power euen as also we may read in Daniel Dan. 7.7 where the prophet firste seeth 4. Beastes of the which the fourth Beast had ten Hornes that which he himselfe afterwardes declaring in the 24. Verse expoundeth for Kyngdomes or Kyngs â— Kin. 16.1 either because Kyngs were consecrated by the powryng of oyle out of a horne or else because the might of Beasts resteth in theyr Hornes as wee may Read in DANYELL of the Ramnie and the Goate which runne full Butte one at the other Dan. 8.6 And in an other place it is sayde I vvill breake all the Hornes of sinners Psal 75.11 Psal 112.9 â—ie lameÌ„ â—3 but the Hornes of the righteous shal be exalted Againe His horn shal be exalted in glory C. Zacharias verely alludeth to the prophesies of the prophets in that which sodayne sauing Health is promised in matters past all Hope Yea this phrase of Speach is taken out of the Psalme â—sa 131.17 where it is sayde There I will make the Horne of DAVYD to florishe I haue Ordayned a Lanterne for myne anoynted To be shorte in these VVordes Zacharias sheweth that the power might and Kyngdome of CHRYST shal be fyrme and Euerlasting As if hee should say He seÌ„t Chryste the promised Sauiour against whom neyther Sinne neyther Death nor Hell Gates shall preuayle because the Horne is lyfted vp Other KYNGEDOMES are called greate and Myghtie of theyr Names and Ryches as of the Abundaunce of theyr Commodyties of their People of theyr Honoures and other theyr temperall Blessings BUT this KYNGEDOME is called the KINGDOME of SALVATION of Grace of Lyfe of Ryghteousnesse and of truth and the KYNGDOME of euery thynge that appertayneth to SALVATION whereby also it is seperated and knowne from all other Kyngdomes WHEREFORE if GOD hath declared vnto vs hys Power in no other then in CHRISTE to saue vs it is greate VVyckednesse to swarue from hym if so be we desire to be saued of GOD. AND noate heere that the same HORNE vvhych to the Faythfull is a HORNE of SALVATION is to the Wycked Terrour and Destruction In the house of his Seruaunt Dauid He calleth DAVID the seruaunte of God Not simpely because hee Worshipped GOD as one of the GODLY But in an other Respect Namely because hee vvas chosen to Gouerne and saue the People that he vvyth hys Successours might represent the Person of Christ AND Althoughe there remained no parte of a KINGDOME to bee seene amonge the IEVVES yet notwithstandyng because ZACHARIAS stayed hym selfe vppon the Promises of GOD hee feared not to call DAVID the Seruaunt of GOD in whome GOD gaue a view of the SALVATION to come Whereuppon it followeth that then in very deede Chryste is made vnto vs the Author of Saluation when he raigneth amonge vs to gouerne vs. Moreouer concerning the promises made vnto Dauid wee haue spoken partely already 70. As hee spake by the mouth of his Holy Prophetes which haue bene since the World began As hee spake C. Or as he promysed Least for Nouelties sake the Saluation which hee testifieth to be brought by Chryst should be doubted of he cyteth the Prophetes as witnesses of the same who being raysed vp in diuers times yet notwithstanding teach with one consent that we muste hope for saluation from Chryst aloane For it is not the purpose of Zacharias to coÌ„mend the Fayth and Constancy of God because he performeth and fulfilleth that which he had promised long before but rather seeketh to bringe the faithfull to the auncient Oracles to the ende they might
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
vnbeleuing Children followed the Wisdome that is to say the faith of the righteouse Patriarkes who are hereof called righteouse because they beleiued the Promyse made to Abraham Euen as it is written Abraham beleued God that was counted to him for righteousnesse Gen. 15.6 Moreouer there was great controuersie and dissension concerning Relygion the greatest parte of the People in the kingdome of Israell followed the Religion of Baal very few obserued the true religion of that God which was worshipped in Hierusalem Hereupo it came to passe that some Fathers followed Baal and the children the true God and some Children were Idolaters the Fathers true worshippers of God so that not only in one City but in one house also yea and in one Bed diuers Religions were founde Therefore Elias when he had ouercome the Prophets of Baal by the miracle of the sacrifice which was consumed with fier from Heauen turned the hearts of Fathers vnto their children that is to say he restored amonge the Fathers and their Children one and the very same vniforme Religion insomuch that now the Children of Israell which were then aliue casting aside the wicked worship of Baale followed the pure Religion of the true God the Louers whereof their fathers were So that by the Ministery of Elias were conuerted to the Fayth of the righteous who godly and wysely Iudged of Religion Such a binding and vnion of the Fathers with their Children Iohn began to make and Christe at the last finished the same Wherefore when Malachy speaketh of turning hee geueth vs to vnderstand that the State of the Church shall be rent and torne at the comming of the other Elias And so it was in deede as the Hystoryes do plainly recorde The doctrine of the Scripture was corrupted by an infinite sorte of inuencions the worship of God was defiled with grosse Superstitions Religion beinge deuided into dyuers partes R. For some followed the Pharises some the Saduces and other some the Ethnikes C. The Priests were openly wicked and Epicures the common sorte ran headlong into al wickednesse to be shorte nothing whole and sounde was to be seene R. But Iohn came preached the Gospell concerning Iesu Christe by the which preaching he set forth such a certayne true vniforme Religion that there began to grow agayne godly concord and vnity among those betwene whom before there was great diuision C Whereas it is here set downe The hearts of the Fathers to their Children it is improperlye spoken because the Chyldren ought◠rather to haue bene conuerted which were breakers of the couenaunt had forsaken the righte Fayth of their Fathers But although the Euangeliste doth not so playnly expresse that order of conuersion yet notwithstanding the sence is nothing obsure the God would bring to passe by the Labor of Iohn that they should growe together agayne into vnity which were before distracted and rent The Prophet speaketh of the conuersion of both whose purpose was nothing els but to note a mutuall consent and agreement But because men doe oftentymes conspyre among themselues to draw one another more from God the Angel with all sheweth what maner of cōuersion this shal be namely such a one as shall turne the disobedient to the wisdome of the Iust For hee sayth And the diobediente to the Wisdome of the Iust men That is to say that the vnbelieueing might be conuerted vnto the Fayth For the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth disobedient obstinat peruerse following the corruption force of their wicked mynde not admitting wholesome counsayle C. The which is therefore to bee noted least wee bee foolishly intangeled with the wycked by the false pretence of concorde Because the name of peace is very plausible and acceptable so often as the same is named in the Scripture the Papists greedily take holde of the same to make vs hated as though that wee which goe about to bring the Worlde from defection vnto Christe were the authors of discorde But by this Texte their folly is very well condemded in that the Angel defining the way of the true and lawfull conuersion Truth and Wysdome is the bond of peace maketh the wisdome of the righteous the stay and bonde of peace Curssed therefore is that Peace and vnity by which men agree together without God And there is no doubt but that by the Wisdome of the righteouse Fayth is vnderstoode euen as on the contrarye parte the disobedient are called vnbeleuers So that this is a notable appellation of Faith by which we learne that we doe then attayne to true righteousnes when we obay the Worde of the Lord. The Worlde also hath his Wysdome but the same is peruerse pernicious and vayne Therefore let vs knowe that men are so to bee linked together in vnity that the same ought not to be a breache of the concorde which they ought to haue wyth God To make ready a perfect People for the Lord C. This sentence agreeeth with that parte where it is sayd that Iohn should be the forerunner of Christe to prepare the way before him for the ende of his preaching was to make the People attentiue to the Doctryne of Christe R. This seemeth to bee borrowed from the Prophetes Esay and Malachias For these Prophetes did prophesie that Iohn should prepare the way before the Messias the which the Angell here calleth the makinge ready of a perfect people for the Lord. And they thinke that Iohn herein prepared the way of the Lord in that he preached repentance and brought the people vnto the knowledge of their synnes whereby they might be ready meete to receiue Christe by Fayth by whom alone men haue righteousnesse remission of their sinnes and euerlastinge lyfe The which ought specially to be noted For no man is more apt meete to receyue Christe and to attayne saluation than hee which acknowledgeth his sinnes Neyther hath he any desier of Chryste which is not troubled in himselfe with the feeling of his sinnes Notwithstanding the more simple vnderstanding of this texte is to interpret it concerninge that Testimony which Iohn gaue vnto Christe that to prepare the way of the Lorde and to prepare a meete people for the Lord and to geue testimony vnto Christ may be all one by which Testimony men are inuited prepared to receiue Christe and to beleue in Christe For Iohn was promysed in the Scripture to geeue testimony vnto IESVS that hee was Christe Iohn 1.6 There was sayth the Euangelist a man sente from God whose name was Iohn The same came to beare witnesse of the Lyght that euery one might beleue through him And Iohn himselfe sayth Iohn 1.31 That hee should be declared to Israell therefore am I come baptizing wyth Water 18. And Zacharias sayd to the Angel By what token shall I know this For I am olde and my wife well stricken in yeares By vvhat token shall I know this C. Now followeth the doubtynge of
teache vs to craue that of her which shee her selfe hath receyued and shall receiue wyth vs from another Also to grosse is the Ignorance of the Papists which turne this salutacion as it were by Magicall exorcisme into a Prayer yea and they haue vrged the same so farre that none of their Preachers may craue the grace of the Spirite before their Sermon but by their AVE MARIA AVE MARIA a Popish prayer In the which there is nothinge contained but a salutacion and what foolishnes is that to salute one which is absent 29. And when she sawe him she was troubled at his saying and cast in her minde what maner of salutacion that should bee And when shee sawe him shee was troubled C. The Euangelist Luke sayth not that the Virgin was troubled at the sighte of the Angell but at his sayinge Why then doth he make mencion of his sight This seemeth to be the cause for that Mary knowinge that there was some heauenly glory in the Angell conceyued a sudden feare of the reuerence of God Therefore shee was troubled because shee perceyued that shee was saluted not of a mortall man but of the Angell of God Fonde and Childishe then is their opinion which thinke that Shee was troubled because shee feared least they were some entiseinge wordes of a Louer to some euell But there is no doubt but that a maiesty and glory shined in the Face of the Angell in such wyse that shee coulde suspecte no such thinge but mighte rather knowe him to bee sent C. Moreouer Luke doth not say that Shee was so troubled that shee cryed out but doth rather expresse the signe of an attentiue mynde and well aduysed as appeareth by this And cast in her minde what maner That is to say whereto this salutacion tended and what the meaning of it was after the which consideration shee perceiued that the Angell was not sent for naught BV. Shee vnderstoode that it was a singuler and speciall salutacion contayninge some mistery in it but what it should be shee coulde not tell C. By this example wee are taught first that the woorkes of God are not rashly to bee vnderstoode secondly that they ought so to be wayed of vs that wee haue first Religion and feare 30. And the Aungell sayd vnto her Feare not Mary for thou hast found grace with God Feare not Mary BV. Although the Virgin aunswered neuer a woorde to the Angell yet neuerthelesse hee perceyued by her countenance and behauiour that shee was after a sorte afearde Therefore out of hand hee openeth vnto her at the full the salutacion which was a remedy for her feare and therewithall briefly and exactly declared the scope and ende of his message And first hee saith Feare not Mary All those thinges which thou fearest are in safety and to the ende thou mayest playnely vnderstand I will expounde vnto thee the reason of my salutacion and why I come to thee a messenger from God C. In that the Angell willeth her to lay aside feare let vs alway haue in minde the imbecillity of our fleshe the which cannot but feare so often as the least sparke of Gods glory appeareth For we may not thinke that the presence of God is without effect when wee seriously conceiue of the same Therefore seeinge all men are subiect to his Iudgement Feare coÌ„eth of the infirmity of the flesâ— of feare commeth tremblinge vntill the Father shewe hymselfe The holy Virgin sawe such a great heape of wickednesse in her Nation that shee had Iust cause to feare great vengeance Wherefore the Angell to take away feare pronounceth him selfe to be the Messenger of an incomparable benefite sayinge For thou hast founde Grace wyth God Z. This is a confirmation of that which hee sayd before Hayle thou that arte freely beloued The like kinde of speach wee haue in Moyses Exo. 33 1â— Thou hast founde fauour in my sight Also And now I praye thee if I haue founde fauoure in thy sight c. Agayne Exo. 33. â—7 Because thou haste founde grace in my sight The Iewes by this maner of speach declare that God is the cause and well springe of grace and powreth his Grace into vs freely without our merite and that hee bestoweth his benefits vppon vs of his mere liberality and goodnesse For hee is not sayd to finde grace which seeketh the same but he to whom the same is offered without seeking Z. Thus wee reade that Noe found fauour in the sight of the Lorde The which is as much as if the Scripture had sayd God had compassion vppon Noe hee loued Noe and blessed him Therefore Mary founde fauour wyth the Lord that is to say the Lorde of his goodnesse and ready good will had compassion on her powred his grace and gyfts into her loued her and ordayned her to great honor 31. For beholde thou shalt conceyue in thy Wombe and beare a Sonne and shalt call his name Iesus For beholde thou shalt conceyue R. Now the Angell sheweth the cause of his ambassage C And hee confirmeth his wordes first of all by the prophesie of Esay â—ay 7.14 and afterwarde by other places of the Prophets to th ende they mighte the better sinke into the minde of the Virgin For such Prophesies were very well known among the godly Howbeit herewithall wee muste note that the Aungell did not speake priuately onely in the Eare of the Virgin but that hee brought the Gospell which shortly after was to be preached throughout the whole world Wherefore it came not to passe without the counsayle of God that the consent and agreemente amonge the olde Prophets was so plainely expressed and the present message concerninge the reuealinge of Christ â—say 7.14 â—at 1.23 A. The Prophet Esay sayth Beholde a Virgin shall conceiue The which Mathew tourneth thus Beholde a Virgin shall be with childe And Luke Thou shalt coÌ„ceiue in thy Wombe and beare a sonne the which are all one in signification C. Also this worde Conceyue is sufficient to cofute both the Heresie of Marcion and Manichaeus For hereby we may gather that Mary brought not forth a Phantasticall body but the very same which shee first conceyued in her Wombe And thou shalt call his name Iesus The reason of this name is geeuen in Mathew namely Because he shall saue his people from their sinnes 32. Hee shal be great and shal be called the sonne of the Hyghest and the Lorde God shall geeue vnto him the Seate of his Father Dauid Hee shal be great BV. The Aungel very diligently sheweth how great and who this Iesus shal be speakinge of the glory and eternity of his Kingdome Hee doth not declare his whole office hee counteth it sufficient to declare him to bee the Messias and promised Redemer in the Lawe and Propheths He sayth that he shal be great C. The which also the Angel had spoken concerning Iohn the Baptist in the 15. verse going before whom notwithstanding his purpose
attaine Felicity by the merit of his Pilgrimages and this is to make PeregrinatioÌ„s and not Christ the Gate of heauen This fellow seeketh to ascend into Heauen by the merite of his Fastings the fellow by the merit of his contrition that which verely is nothing els then to breake downe the gate Chryst and to build another after their own fantasie But by these Gates men shall sooner come to Hell then to heauen Israel saith S. Paule which followed the Law of righteousnes hath not attained to the Lavve of Righteousnes â—oÌ„ 9.31 And wherefore Because they sought it not by Faith but as it were by the Workes of the Law Othersome lead an impenitent Lyfe wyth manifest and open wyckednes to whom also the gate of heauen is very straight not for the straitnes of the gate in it selfe but because of theyr owne heart whych cannot repeÌ„t For this gate will not receiue proude and arrogante men but such as are huÌ„ble it wil not admit couetous meÌ„ but such as are liberall not the enuious but the gentle and meke not whooremongers but chaste liuers not dronkardes but sober persons That is to say it doth not receiue those that are impenitent but such as are penitent Therefore they which are shut out of the Gate of heauen are shut out by theyr owne faulte and not by the straitnes of the Gate Furthermore though the number of the Electe bee great if thou consider the Church of Chryst in it selfe yet neuerthelesse if thou compare the same with the Church of the wicked thou shalte finde the Number of those that are elected to the inherytance of the Kingdom of heaueÌ„ smallest For as the number of a thousand of it self is much but being compared with sixe hundred Millians seemeth almost no number euen so the church of Chryst is greate being considered in it selfe but is very smal being compared with the huge multitude of the wicked which perish And of this matter we haue manifest argumentes in externall deliueraunces in the whych few haue bene saued when all the reste perished As in the floud onely eyghte Soules In the burning of Sodom Gomor of so many thousandes three onely escaped Gen. 7.21 1. Pe. 3.20 Lot with is two daughters Of sixe hundred thousande which came out of Aegypte after they had liued in the Desert Onely Iosue and Caleb GeÌ„ 13 25. came into the Land of promise In that most populous city Hiericho onely the harlot Rachab wyth her housholde was saued Nu. 14.30 In the Destruction of Hierusalem there were none lefte in the Lande Iosu 6.24 but the moste abiecte husbandmen Whereupon the Prophet Esay saith If the people of Israell were as the Sand of the Sea Yet notwithstanding the Remnaunts that is to say Esa 10 22 Rom 9.27 the smallest number most abiecte among the people shall be conuerted The which Examples the Scripture setteth not before vs to brynge vs to dispayre but to teach vs Feare and Fayth by which alone we come to the kingdome of Heauen 25. When the goodman of the house is rysen vp and hath shut to the dore and yee begin in to stand with out and to knocke at the Dore saying Lorde Lord open vnto vs and he shall aunswer and say vnto you I knowe you not from whence ye are When the Goodman of the House is rysen C. Because Chryst had denied the Gate of Heauen to be open to many which shall desire to enter into heauen Now he saith that it doth nothing profit though they haue place in the Church because God shall aryse at the last to Iudgement to shut them out of his kingdome which now challenge vnto themselues place amonge those of his houshold And he vseth a simillitude of the Goodman of the house R. Which is wont at a certain hower of the night to shut the Dores of his House and if so be any of the seruauntes at a very vnlawfull time of the Nighte be out he doth not onely not suffer them to come in but also shutteth them out of his house as vnprofitable and disobedient Seruaunts C. Or thus who if he know that any of his wicked or lasciuious seruaunts haue stollen forth in the night haue left the house for theeues to enter in he himselfe ryseth and shutteth vp the Gate and suffereth not those Nyghte walkers to come in which haue wandered out of time in common wayes For so long as the Lord calleth vs vnto him we haue liberty to enter into the Kingdome of Heauen the Gate standing as it were wide open but the greater part will not once moue theyr foote towarde the same Therefore Chryst saith that the time will come when the Gate shal be shut vp so that they are in perill to haue no enteraÌ„ce which tarry for Company Lorde Lorde open to vs R. This is the cry of Hipocrits Mat. 25.11 with the which by theyr externall shew of righteousnesse they make such a noyse in this worlde that they alone seeme to be the People of God and heyres of the Kingdome of Heauen but it is sayd here vnto them I know ye not For it is wonte to come to passe that which aboue all other seme to be the electe of God are most abiect and that they which seemed to be first are last A. Whereuppon Chryst also sayd in another place Not euery one that saith vnro mee Lorde Lord shall enter into the kingdome of Heauen but he that doth the will of my Father which is in Heauen And againe Mat. 7.21 Luke 6.46 Why call yee mee Lorde Lorde and doe not as I commaunde you 26. Then shall ye begin to say Wee haue eaten and dronken in thy presence and thou haste taughte in our streetes A. These thinges properly pertaine vnto the Iewes C. whome it shal profit nothing sayth Chryste that hee is come so neare vnto them and offereth himselfe so familiarly vnto them to be receiued excepte they answere when they are called R. We haue eaten and dronken say they before thee We are that people of God Israell whom thou hast chosen out of all nations We haue eaten manna froÌ„ heauen we dronke water out of the rocke we haue eaten of thy sacrifices wee haue heard thy voice from Heauen in mount Horeb we haue heard thy law daily in our Sinagogues yet doste thou not know vs Thus these Hypocrites boast but the Carnall preseÌ„ce of Chryst profited them nothing without faith In Mathew they say Lord Lord haue we not prophesied in thy name and in thy name caste out Deuils Mat. 7.22 C. Moreouer Chryst doth not persecute the simillitude For hauing spoken of the Goodman of the house hee calleth himselfe now a Iudge without any figure and this belongeth to no other then to his owne persoÌ„ wheÌ„ they say Thou haste taught in our streates Concerning the Exposition of the Verse following Reade the seuenth Chapter of Math. verse 23. 28. There shal be
vppon the owners to beate them and by Force of armes to brynge the same with them but onely to aunswere them wyth hys word and by his word to doe that whych they were commaunded For the word that is to say the preching of the Gospell which is the commaundemente of Chryste is that Instrumente by which the Kingdome of God is set vp and preserued This Sword and these weapons are oures Wee spake not now of the Office of the ciuill Magystrate who hath to vse the sworde according to the Lawes and to defende his Subiectes that they may leade a quiet lyfe wyth all Godlinesse and honestie but we speake of the Offyce of the Apostles and ministers of the Church whose Sworde is the worde of God by which Sworde not onely the Externall face of the Church is preserued but also the conscience is in safetie from the inuasion of Sathan that we may be broughte to Euerlastynge Saluation Concerning the exposition of the rest which followeth vnto the 41 verse Reade the 21. Cha. of Mathewe verses 7.9.12.14 41. And when he was come neere he beheld the Citie and wepte on it 42. Saying If thou haddest knowne those thinges which belonge vnto thy peace euen in this thy Daye but now they are hid from thyne Eyes And when he was come nere R. Now the Euangelist sheweth how Christ was affected toward his people the Iewes when he was come into the view of Hierusalem the Metropolitan Citie of Iury And wepte on it C. Seeing Chryst desiered nothing more then to discharge the office whych the Father had committed vnto him and knew that this was the ende of his calling to gather together the lost shepe of Israel he wished that his comming might be wholesome and profitable to all men and sauing health This was the cause why he being touched wyth mercy and compassiō wept for the imminent Destruction of Hierusalem For when he considered that the same was ordayned of God to bee the holy Seate in the which the Couenaunt of euerlasting Saluatiō should abyde the Sanctuarie from whence Saluation should come to the whole world it could not be but that he must needes greatly Lament the Destruction thereof When also hee sawe that people to perish miserably by they re owne Ingratitude and mallice which was adopted to the hope of Eternall Life it is no marueile if hee could not refrayne from teares And whereas some thinke it verye absurde for Chryst to bewayle that Euill which he might haue holpen they may easely be aunswered For as he descended from heauen that taking vpon him our flesh he might be a witnesse minister of Gods sauing health so in like manner hee tooke vppon him the true and naturall Affections of man so farre forth as was necessary for the function which he had taken in hand And we must wisely waigh and cōsider what person he representeth whē he speaketh or seeketh the Saluation of Mankinde Euen as in this place that he might faythfully fulfil the commaundement of his Father it was necessary for him to desire that the fruite of Redemptiō might come to the whole body of Gods Electe people In that therefore that he was geuen vnto this people to bee a minister of Saluation he bewayleth theyr Destruction according to his office Wee confesse he was God but so often as it was meete for him to execute the Office of a teacher his Godheade rested and hyd it selfe as it were least it might hynder the office of a mediator There these teares of Chryst were not fayned he did not as plaiers commonly doe which counterfeite theyr iesture but it was a true affectiō which brast forth those Teares from him And there is no doubte but that hee would wholly frame and bend himself to that people to whom hee was sente And as hee was man so he was moued with compassion as the Apostle Paule teacheth saying Wee haue not such an high prieste as knoweth not howe to haue cōpassion on our infirmities c. He. 4.15 There is nothing more proper to the Nature of man then affections specyally of humanity Therfore as he was God he was immouable from that which hee had decreed in the beginninge and as he was man appoynted to be the sauiour of the people of the Iewes hee sorrowed for that he saw Hierusalem to refuse so greate Grace offered vnto her and because shee knewe not the fruite of his comming Rō 15.8 Paule sayth the Chryst was a minister of the circumcision And the Lord himselfe sayth Ma. 15 24 I am not sent but to the lost sheepe of the house of Israell C. Hee came not therefore to thys ende that the Iewes mighte feele hys wholesome comming So that when he sawe that hee was come in vayne to the Iewes to whom he was specially sente hee abstayneth not from teares when I say he saw the chosen City in that which God would be called vppon to reiecte the author him selfe of Saluation Moreouer by thys his weepyng he did declare that he did not onely Brotherly Loue those for whose sake he was sente but also that the Spyrite of Fatherlye Loue was powred by God into mans nature If thou haddest knowne This is an abrupte kynde of speach C. For we knowe that they in whō there are vehement affections can not vtter theyr meaninge so fully as they woulde Moreouer it may be that two affections meete heere together for Chryst doth not onely take Compassiō vpon the Destruction of the City but doth also cast the vnthankefull people in the teeth with haynous wickednesse for that they reiecting the Saluation offered vnto them willingly broughte vppon themselues the horrible iudgement of God B. For it is likelie that this Cogitation disquieted the Lords minde Beholde I come vnto thee O Daughter Sion and Hierusalem thy Kinge and thy Sauiour euen as thy Prophetes haue promised thee But poore and humble Therefore thou cōtemnest mee at whose handes alone thou mightest receyue righteousnesse Life O that thou haddest knowne the thinges which belonge vnto thy peace and haddest not bene so blynde in thine owne euill And that in this thy Daye when so many so wonderful thinges doe cal thee to know these things For now whilest thou hast mee preachyng the Kingedome of Heauen vnto thee that day of saluatiō visitatiō is risē vpō thee which thou oughtest to know by my life by my Doctrine by so many myracles lately shewed But O thryse yea foure times vnhappy nowe these thinges are hidden from thyne eyes therefore thou arte outragious mad agaynst mee and seekest my Bloude whom thou oughtest with moste Ardent affection to receiue for thy Sauiour and King as doth this multitude Hereuppon it shal come to passe that thou being besieged of thyne enemies shall at the length be layed euen wyth the ground thy Children being slaine and thy houses and costly buildyng beinge beaten downe insomuch that in thee one stone shall not be lefte vppon
grief as if it were proper to it selfe Wee are also heereby taught that saints do oftentimes feele the scourge of the Lord and that as well to the Glory of the Father as to their owne saluation 31. And he came and toke her by the hand and lift her vp and immediately the feuer forsooke her and she ministered vnto them The Euangelist Luke sayth And he stoode ouer her and rebuked the feuer Sometime the Lord doth heale by his word only and often times he addeth the signe Hee needeth no helpes his word is sufficient Euen so the Propher singeth that at the commaundemēt of the Lorde the Sea was deuyded into two partes 32. And at euen when the sonne was down they brought vnto him al that were diseased and thē that were vexed with diuels A. The Euangelist Luke saith when the sonne was downe all they that had sicke taken with diuers diseases brought them vnto him But for the exposition of this verse reade the eyght Chapter of Mathew the sixtene verse 33. And all the City was gathered together at the dore Some say that this is spoken by a figure called Synecdoche as al the City for all the company of those that were sicke 34. And hee healed many that were sicke of diuers diseases and cast oute many Diuells and suffered not the Diuells to speake because they knew him And he healed many that vvere sicke C. The Euangelist Luke addeth somwhat more saying And hee layde hys handes on euery one of them and healed them It was not necessary or nedefull that the Lord should lay his hands on any man he needed no helps as we sayd euen now he only vsed this signe for mans sake For it was a singuler signe and a right much vsed in Sacrifices and prayers By this outwarde signe hee declared that he commended them vnto his heauenly father as we haue shewed already in Mathew Now if any man wil take vpon him to immitate Christe in this thinge he shal be Christes Ape and not his follower For it is a foolishe thing to immitate externall gestures except they haue some substaunce and wayghte in them And suffered not the Diuells to speake There might bee two causes why hee suffered them not the one general because the full time of his reuelation was not yet come th' other speciall because he reiected those Preachers and Witnesse bearers of his diuinity which by their prayse coulde do nothing but discredit him and bring him into false suspicion And this latter cause is moste certayne because it was necessary it should be declared that it was mortall warre which the author of lyfe had with the Prince of death and his Mynisters Reade the 16. of the Actes Because they knevve him A. Namely that hee was Chryste as the Euangelist Luke hath 35. And in the morning very early Iesus when he was rysen vp departed and went out into a solitary place and there prayed And in the morning very early The Euāgelist Luke addeth saying As sone as it was day hee departed and went into a Desert place After that he had healed the sicke he went a parte teaching vs that we ought to do nothing for ostentacion or vayne glory but that if we do any good thing we should seeke to hyde it BV. He teacheth also the seruaunts of God to pray then when they seeme to be in Prosperity Further he hereby teacheth that early in the morning is the most meete and conuenient time to pray Into a solitary place As concerning this going aside of Chryste to pray reade the 14. of Mathew 36. And Simon and they that were with him followed after him A. Symon Peter and the rest of the Disciples seing that Iesus was gone away priuily they followed him vntill they came to the place where he was In the meane tyme also the people whych were come to the house betime in the morning when they had learned that Iesus was gone followed him into the Desert as Luke declareth 38. And he sayd vnto them let vs go into the nexte Townes that I may preache there also for therefore am I come Let vs goe into the next Tovvne BV. Although prayer be holy wholsome yet notwithstanding Christe ryseth from the same and getteth him to preach when the Apostles had told him that many were desirous to heare the Gospell preached A. For they telling the Lord that a great cōpany of the Capernaites were at hande which sought him he answereth Let vs goe into the next townes as if he should say This foundation which is layed amonge the Capernaites is sufficient for this present tyme and the time is come that we should go forwarde and that I should preache the Kyngdome of God as I haue done there to the townes and villages here about For I came not to preache to one City alone but to offer saluation by the Gospell to all men For therefore am I come From whence he came he declareth in S. Iohn saying I proceeded from the Father came into the world Luke beside these things sayth that the people would haue kept Christe still to whom he sayd I must preache the kingdome of God to other Cities also For to this ende and purpose the Father hath sent me In another place he sayth As the father sent me euen so sende I you And we sawe and testifie that the father sent his sonne to be the sauiour of the world As concerning the kingdome of God which also is called the kingdome of heauen we haue spoken in the third of Mathew and in the second verse 40. And there came a Leaper to him beseching him and kneeling downe saying vnto him if thou wilt thou canst make me cleane For this matter reade the 8. Cap. of Mathew and the second verse 41. And Iesus had compassion on him and put forth his hand touched him and sayd I will be thou cleane M. The great goodnesse and clemency of Christe is here set forth in that he hath compassion on our myseries his mercies and exceeding Benefites with the which he allured the people vnto him selfe were such as this is and beinge spoken of in our eares at these dayes ought to increase our fayth in him for looke how he shewed himselfe to the Leaper which prayed in fayth then so will he shewe and declare himselfe vnto vs now if we pray faythfully As touching the rest frō the 41. to the 45. verse reade the eight of Mathew and the third verse 45. But hee as soone as he was departed c. Reade our annotations vppon 8. of Mathew for this matter beginninge at the fourth verse FINIS Chapter the seconde 1. AFter a few dayes he entred againe into Capernaum and it was noised that he was in the house After a fevv Dayes B. Some Latine Bookes haue After eight dayes hee entred into Capernaum but in the Greeke Bookes we reade it thus After a fevv Dayes And it was noysed that he was in the House B. The
the worde of God would not suffer him to haue so much leisure For the Lord when he preceiued their earnest desier forsooke his meate and went to teaching 21. And vvhen they that belonged vnto him heard of it they went out to lay handes on him for they sayd hee is madde C. It is meruayle that in the Kynsfolke of Christe there should remayne such wickednesse that they should affirme Christe to be mad who ought to haue bene the firste Helpers to further the kingdome of God When they see that he had gotten him some name ambition tyckelleth them to make the same knowne at Hierusalem For they desire him to goe thyther that he myght the better set forth him selfe Iohn 7. But now seeing hym to be hated of the Heads Rulers to be subiecte to many reproches and to be despised also of the greater part least all the kynred should receyue some detrement losse dyspleasure and shame they thinke it best to lay handes on him and to tye him vp at home as a man out of his Wittes and that they were thus perswaded it is euident by the wordes of the Euangelist First of all behold here how great the blindnesse of mans wit is in that it so peruersly iudgeth of the manifest glory of God The power of the holy Ghost truely did manifestly shyne in all the words and deedes of Christe BV. But grosse and carnall reason counteth thē mad men which are not out of their Witts in the folly of this World Secondly let vs learne that the lighte of sayth cōmeth not of fleshe and bloude but of the heauenly grace of God least any man shoulde boaste in any other thinge than in the regeneration of the holy Ghoste according to the saying of S. Paule ◠Cor. 5. Yf any man wyll bee counted in Chryste let hym bee a newe Creature 22. And the Scrybes vvhych came downe from Hierusalem sayde Hee hath Beelzebub by the chiefe diuell casteth hee out Diuells BV. The Phariseys being the mortall enemyes of Christe did calumniate and speake euell of all the wordes of our sauiour Christ and did seeke to prooue by all meanes that the Kyngdome of God was not yet come and that another Messias was to be looked for And when the People coniectured by the signes and myracles that the kingdome of God was come the Pharises cryed that these myracles were done by the power of the Diuell And by the chiefe Diuell A. Mathewe declareth Beelzebub to bee the chiefe of the Diuells Math 12. 23. And hee called them vnto hym and said to them in parables how can Satan driue out Satan A. As touching this verse and the residue euen vnto the ende of the Chapter reade the exposition of the 25. vers in the 12. Chapter and so forth FINIS Chapter the fourth 1. ANd hee began agayne to teach by the Sea syde and there gathered vnto hym much People so greatly that he entered into a Shyp and sate in the Sea and all the people was by the Sea side on the shore And he began agayne to teach BV. Christ taughte agayne who coulde finde nothing that coulde set forth the glory of God or pertayne more for the profite of men then that By the Sea side B. He is oftentimes sayd to teach by the Lakes side of Genesar It might that the same place was very meete and conuenient for the people Reade this whole Parable in the 13. Chapter of Math. 2. And he taught them many thyngs by Parables and sayd vnto them in his doctryne And he taught them many things B. What those many thinges were this present Chap. teacheth There were present diuers Auditors of diuers Dispositions and therefore hee preacheth the doctryne of the Gospell and of the Kingdome of God by dyuers similitudes wisely and wyth great discrescion dispensing the riches of Gods kingdome And sayd vnto them in his doctrin The Hebrevve Phrase is this And hee spake vnto them in teachinge or hee spake vnto them according to his maner of teaching For without Parable◠spake he not vnto them as it may appeare in the 34. verse following As touching the exposition of the third verse reade the 13. Chapter of Math. 4. And it fortuned as he sowed some fell by the way side and the foules of the ayre came and deuoured it vp A. The Euangelist Luke addeth saying And it was troden vnder feete 5. Some fell on stony grounde where it had not much earth and immediately it sprange vp because it had no depth of earth The Euangelist Luke hath And some fell on the Rocke For the rest of the Parable contayned in the 6. 7. and 8. verses reade the 13. Chapter of Mathewe 9. And he sayd vnto them Hee that hath eares to heare let him heare And he sayd vnto them A. The Euangelist Luke hath and as he spake these thinges hee cryed It is like that hee spake these things with a lowde voyce that he might be the more easely heard And therefore in the seuenth of Iohn it is sayd Iohn 7. In the last day that great day of the feast Iesus stoode cryed saying if any man thyrste let him come vnto me and drinke This hee did that they might be the more attentiue to the thinges that were spoken By this cry also he declared the feruency of his minde how greatly he desired to be vnderstode and to haue his worde receyued He that hath eares to heare R. As if hee should haue sayd I neede to explicate this Parable by many words because they which haue any Experience of thynges shall easely vnderstande what this Parable meaneth Namely that as the faulte is not in the seede if it doe not alwayes bring forth fruite euen so the faulte is not in the Gospell if it bring not forth his fruite in euery hearer Let him therefore heare to whom it is geuen of God to vnderstand those thinges which hee heareth Moses saith Deut. 29. And the Lorde hath not geuen vnto you an vnderstanding heart and seeing eyes and Eares that might heare vntill this day By those words truly of our Sauiour Christe we are admonished that al are not capeable of the doctrine of the Gosple but they onely whose myndes the Lord hath illuminated with the secrete power of his spirite 10. And when he was alone they that were about him with the twelue asked of him the Parable They that vvere about hym A. That is to say his Disciples with the twelue Apostles for so Mathew and Luke affirme Asked him of the Parable Luke hath Sayinge what Parable is this that is to say What meaneth this Parable 11. And he sayd vnto them vnto you it is geuen to know the mistery of the Kingdome of God but vnto thē that are wythout all thynges are done by Parables Vnto you it is geuen to knovve the Mystery A. The wicked prophane men must not bee made partakers of that which is mystical and secret The rest of this
verse is more largely expounded in Mathew 12. That when they see they may see and not discern and when they heare they may heare not vnderstaÌ„d least at any time they shuld turne their sinnes should be forgeuen them A. These wordes are so put downe by the Euangelists Marke and Luke as if they were their owne the which notwithstanding were spoken by the Prophet Esay as you may reade in the 13. of Mathewe the 14. verse 13. And he sayde vnto them Knowe yee not this Parable 14. And how then will yee know all other Parables The Sower soweth the Woorde The sovver sovveth the vvord Who this sower is he himselfe declareth in the exposition of the Parable of the tares of which Mathew in his 13. Math 13. Chapter maketh mencion when hee sayth He vvhich soweth good seed is the sonne of man And what is to bee vnderstode by the worde Luke declareth sayinge Gods vvorde is the seede But beecause we may know that Chryst speaketh of the preachinge of the Gosple he in this same Parable in Mathew euen straight after the beginning of the exposition calleth it the worde of the kingdome saying as appeareth in the 19. verse When a man heareth the vvorde of the Kingedome that is to say by the which the Mysteries of the kingdome of heauen are set forth Christe therefore by this Parable coÌ„pareth the worde vnto Seede and the preachinge thereof vnto sowing Because the same happeneth to the worde when it is preached that chaunceth to the seede when it is sowen as it is sayd before For although the Seede of it selfe is good apte to bring forth good fruit yet notwtstaÌ„ding it maketh great matter in what Grounde it is sowen In lyke maner the word of God although it be good and apt to increase godlinesse yet notwythstandinge it is greatly to be considered what the hearer is As touchinge the rest which is contayned in the 15. 16. 17. 18. 19. 20. verses reade our exposition vpon the 13. Math. 21. And hee sayde vnto them Is the Candell lighted to bee putte vnder a Bushel or vnder the Table and not to bee put on a Candelsticke B. Our Sauiour Christe vsed the same similitude in the fift of Mathew where he called the Apostles the light of the World Whereupon it appeareth that he vsed the same accordinge to the place and occasion that was offered vnto him to teach But here hee vsed it when he had expounded the Parable of the seede which fell in dyuers places and had declared them to bee sowen in good ground which heare the worde receyue it and bringeth forth fruite for straight after he addeth Is the Candell lyghted to be put vnder a Bushell c. vntill the 24 verse Which words seme to haue this sence and meaninge Take heede howe yee heare the worde For the matter standeth as it doth with seede which is cast into the ground the fourth part wherof is skarce receiued into fertile grouÌ„d euen so there are very few which with a good heart heard the word and bring forth fruite If therefore yee thinke that yee haue rightly heard the word bring forth fruâ—te A Candell truly is not lightee but that it being set on a Candelsticke may geue light euen so they that are truely lyghted by the fyerbrande of Gods worde must geue light vnto others For God truely did not this worke in the which his glory so greatly shineth that it might not appeare but rather that thereby many might be called and brought to saluation and his name the more sanctified Wherefore let him heare these things to whom this is gieuen which hath eares to heare and let him see how sincerely hee receyueth the word of God Wee haue heere to doe of thynges in deede and not of Hypocrisy If any man haue the worde in deede he shall haue that gieuen to him by which hee may profit in the knowledge of God and be plentifull in good workes but if any man haue it not a right froÌ„ him shal be taken euen that which he hath namely that fayned cloake of honesty and what Wysedome and righteousnesse soeuer hee seemeth to haue For in very deede hee canne haue no perfite goodnesse without the worde of God And thus it appeareth that the Lorde vsed this similitude of the Candell in this place to the same exhortacion allmost that he did in the fift Chapter of Mathew to the ende he might declare that whosoeuer are truly kindled with the fier of Gods spirit caÌ„not but shyne by good workes and bryng forth that to the profite of others which in their myndes they haue conceyued 22. For there is nothing so priuy that shall not be opened neyther hath it bene so secret but that it must come abroade For there is nothing so priuy In the Prophets of me which you shal not make manifest This also is a generall sentence but aptly vsurped of Christe to the matter which he had in hand The which may thus bee expounded The Gospell is a Mystery hydden a longe time as S. Paule sayth in the 16. Cap. to the Romaynes notwythstandinge it was ordayned by God to this ende that it might be reuealed in due time and spred throughout the whole worlde All thinges bee they neuer so secrete that are ordayned to be reuealed must needes in spighte of Hell gates bee made manifest reuealed and knowne Wherefore it is necessary that the Gospell also be reuealed But it cannot be reuealed except they which are called to preache the Gospell doe playnly vnderstand otherwyse the blynde leadeth the blynde and both fall into the Dytche It was meete therefore that Christe when he had chosen his Apostles to preache the Gospell should expounde and declare vnto them the true and proper sence of the Gospell Wherevpon to this effect also it appertaineth which Christe sayth in an other place There is nothing hydden which shall not be reuealed and nothing secrete which shall not be knowne Math. 10. What I tell you in darkenesse that speake yee in lighte and vvhat yee heare in the Eare that preache yee on the houses 23. If any man haue eares to heare let him heare For the exposition of this verse reade the ninth verse going before 24. And he sayd vnto theÌ„ take heede vvhat yee heare with what measure yee meate with the same shall it be measured to you agayne and vnto you that heare shall more be geuen Take heede vvhat yee heare B. As if he shoulde haue sayd There is no gesting here but the matter is in good earnest If yee will haue regarde to your callinge and Office yea and to your owne saluation yee must of necessity geue attentiue eare to the Sermons of the Gospell And to this exhortacion Luke addeth these words For to him that hath shal be geuen c. By the which woordes Christe putteth his Dysciples in hope to receyue more plenty of grace if they profite in the worde which they haue heard VVith
and shall desire me to be crucified Fall not yee away therefore from me with them vnderstande these my sayinges for it shall come to passe that the Sonne of man shal be deliuered into the Handes of men Way yee rather thys and beleue that it is appoynted of my Father and that it must needes come to passe that when I am deliuered into the handes of men I shal be killed but being put to death I will ryse againe the thirde day Let your mynde be occupyed to consider of these thynges and arme your selues agaynst the base shew of the crosse For this admiration of the common sort of people is not your perfecte Glâ—ry there is another manner of Glory abyding you But the same must bee attayned vnto by Death These thinges wayed beleeued shall keepe and preserue you that ye be not herafter offended at me Our Sauiour Chryst knewe the weakenes of his Disciples and the great force of the temptation to come Math 11. and therefore he thought it good to fortifie their minds before the Daunger came for he had sayd before as appereth in the 11. of Mathew Blessed is he that is not offended at me 32 But they vnderstoode not that saying and were afrayd to aske him B. The Euangelyste Luke hath more saying But they wist not what that word mente and it was hid from them that they vnderstoode it not and they feared to aske him of that saying Mathewe addeth And they were greatly filled with Sorrow They were grieued when mention was made of death they thoughte not vppon the Glory of the Resurrection aforesayd and they were ignoraunte of the mistery of the crosse Reade the 17. Chapter of Mathew 33 And he came to Capernaum and when he was come into the house hee asked them what was it that yee disputed amoÌ„g your selues by the way BV. That wicked Vice AmbitioÌ„ doth very much hynder the worke of Pietye The Lorde therefore in thys present place doth seeke to take away the same and in steede of the same goeth about to inserte Humillity modesty Of the which wee haue spoken more in the 18. cap. of Mathew 34 But they helde their Peace for by the way they had reasoned amonge them selues who shoulde bee the chiefest C. They holde their peace for shame suspecting that the Lorde woulde reproue this ambitious minde C. They houlde theyr peace yet the Lord saw the thoughts of their harts as sayth S. Luke and at length when the Lord did aske them they could not deny that which they would haue hidden Let the ministers of Chryste note this that they do not onely abstayne from all contention of supremacy but from all thoughte also For if any of them conceiue this spirit that he wold be greater then his fellowes how soeuer he hyde it before men he hath God his witnes and Iudge Let them abstayne therefore from all wicked Desyers and let them only seeke to serue God and the Church For the Lord sayth Luke 28. He which exalteth himselfe shal be brought lowe 35 And when he was set downe hee called the twelue and sayd vnto theÌ„ if any man desire to be first the same shal be last of all and Seruaunte vnto all And vvhen hee vvas set dovvne M. Hee sitteth downe vsing hys authority Math 5. going about to declare some seriose matter Hee called the tvvelue Luke 10 No doubte hee knewe who they were that desired to be chiefe He calleth the twelue because he knew that this admonition was necessarye for them all If any man desire to be first Hee meaneth by these wordes that hee is vnworthy of all Honoure and meete to bee the moste abiecte whych would be chiefest in his kingdome They thought that after the resurrection there should be a possession of some carnall Kingdome They thought thus with themselues Chryst shal not alwayes be despysed They Dreamed of a Carnall Kingedome such a one as the Iewes at this day dream of As concerning the expositioÌ„ of the 36. 37 verses read the 18. cap. of Math. beginning at the 2. verse 38. Iohn answered him saying Maister we saw one cast out deuils in thy name he followeth not vs and wee forbad him because he followeth not vs. B. This story is also declared by the Euangelist Luke in his cap. 9. VVee savv one cast out Deuils in thy name C. Hereby it appereth that the name of christ was famous at that time insomuch that they vsed it which were not his familiar disciples or els peradueÌ„ture abused it For we can affyrme nothing for certayn It may be that he of whome meÌ„tioÌ„ is made here imbracing the doctrine of chryst toke in haÌ„d to do myracles with a good mind But because Chryst indued none wyth this power but those whom he chose to preach the Gospel it is likely that he rashly toke vpoÌ„ him this office And although it was a preposterous presuÌ„ption of him to imitate the disciples wtout any coÌ„maundement yet notwtstanding this bouldnes wanted not successe because it pleased the Lorde by this meanes also to set forthe his name But to come to the matter The disciples say that they forbad a man co do Myracles But why dyd they not first aske whether it wer lawfull for theÌ„ so to do or nay for now they being doubtful of the matter requyre their maisters iudgemeÌ„t Whereupon it followeth that they toke vpon them to forbid rashly Wherfore whatsoeuer he be that taketh in hand more theÌ„ he knoweth to be graÌ„ted vnto him by the word of God is to be coÌ„dempned of rashnes Furthermore it is to be thought the ambition was in the minds of the Disciples of Chryste because they Labour to maintayne che Pryuilege of they re dignity For how commeth it to passe that they so sodainly put an vnknowne man from doing of Myracles but onely because they would Enioy this Dignitye alone The cause which they alleage for them selues is for that he followeth not Christ as if they should say he is not thy Disciple as we are why theÌ„ shall he be made equal to vs in dignity R. Here therefore we haue another in the Disciples as concerning the kingdoÌ„e of Chryst For as they thoughte the Kingdome of Chryst to be externall Earthly so they thought the congregation of those which acknowledged Chryst to be externall and Corporall insomuch that hee whych was in that Congregation Externally him they thoughte to bee a member of the Church of Chryst but hee which was not in the same him they thoughte not meete to be counted for a meÌ„ber of the Church To thys Error also was ioyned an ambitious minde So Iosue by a preposterous zeale prayed Moses to forbid Eldad Num â—â— and Nedad prophesyinge in theyr Tentes fearing least for their sakes Moses and the maiestye of the three score and teÌ„ Elders should bee put in hazard Math. 5. So the Disciples of Iohn gieue theyr Mayster counsel to forbid Iesus
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
it rather prouoketh to cruelty and to cōspyre the death of Chryst As touching that which followeth vnto the 25. Verse Read the 21. Chapter of Mathew 25 And when ye stande and pray forgieue if ye haue ought against any man that your Father also whych is in Heauen may forgeue you your Trespasses B. We haue this matter largely in treated of in the sixte Chap. of Math. God doth requyre of vs nothing more then mutuall loue that we mighte be Gods as it were one to another that is to say that his image and goodnes may shyne amongst vs. Now there is nothing that dothe more withstand thys then Offences by the which the mindes of men are alyenated and reuoked from goodnes To the end therefore we might know that we can obtayne nothynge at the handes of God without forgeuenes of those faultes committed agaynste vs by our Brethren hee addeth this short sentence As concerning this remission or forgeuenes Read the Parable in the eightene Chapter of Mathew 27. And they came againe to Hierusalem and as he walked in the temple there came to him the high Pristes and the Scribes and the Elders Thys time when he came agayn vnto Hierusalem was the thyrd Day after his Kingly entrance into the same This Verse and the rest which followeth vnto the ende of the Chapter is expounded in the 21. Chapter of Mathew FINIS Chapter the 12. 1. AND hee beganne to speake to them by Parables A certaine Man planted a Vineyard and compassed it aboute with a Hedge ordayned a wine Presse and builte a tower and let it oute vnto husbande men went into a straūge coūtrey And he began to speake to them by parables BV. The great rebelliō of the People of Israel and of theyr rulers and heads was very notable The more benefits they receiued the more plainely they were instructed in the doctrine of truth the more they hardened theyr hearts the more they contemned yea a great deale the more they persecuted the truth the which notwythstanding by all that euer they coulde do they could conuince of error The Lord therefore now in very good time setteth forth theyr ingratefull cruelty the iust punishmente that they had deserued Namely the besieging and destruction of that nation with their perpetuall reiection BY Parables B The Euangelist Luke hath And he began to speake vnto the people this parable A certaine man planted a vineyard Mathew who expoundeth the parable hath There was a certayne Housholder which planted a Vyneyard c. Because euery tree which waxeth barren must be cut vp as hee taught them by the parable following although outwardly they semed godly Euen so nowe hee putteth them in mynd of the vengeaūce which hanged ouer theyr heads because of their barrennes in Chrystianisme 2. And when the time was come he sent to the Husbandmen a seruāt that hee might receiue of them the fruite of the Vineyard A Mathew maketh the matter by these words more plaine saying And when the time of Fruite drew nere he sent hys Seruaunts Some affyrme that those seruants which our Euangelyste Marke and Luke affyrme were sent at the fyrste one by one were not the same whome Mathew maketh mention of to bee sent at seuerall times And therefore say they the parable is thus to be vnderstoode that the owner of the vyneyard sent now some and then some of his Seruaunts about the nynth Moneth which is September to gather the firste and ripest fruicte and to brynge thereof as a present But in the moneth of December which is twelfthe and laste Moneth he sente say they more of his Seruaunts together to bringe to him the whole profite of the Vineyard The which Opinion seemeth to be confirmed by that which followeth in the 5. Verse of this Chapter wher it is sayd And againe he sente another and him they killed and many other beatinge some and kyllinge some As touching all that which followeth vnto the 34. because it is at large expounded in the 22. chapter of Mathew it shal be here omitted 34. And when Iesus sawe that hee answered discreetely hee sayde vnto him Thou art not far from the kingdome of God And no man after that durst aske him any question Thou art not far from the Kyngedome of God Z. The Kingedome of God is here takē for the Gospell for the knowledge of God by christ To know God and to beleue in him Christ is to be in the kingdome of GOD. This Scribe certainely had a certain fayth and knowledge of things a minde also which consented vnto the truthe the which he professed and acknowledged one thing notwithstanding which was very necessary was wantinge as yet namely to belieue that Iesus is he by whō onely all thinges are geuen that are good that the same is the son of the lyuing God the anointed Chryste of the Lord. This thing the Scribe knewe not For he stode with those which questioned with Chryst to tempt him as you may read in Mathew For the expositiō of the 6. Verses followinge Read the two and twenty Chapter of Mathew 41. And when Iesus sate ouer against the Treasury hee behelde howe the People put money into the treasury and many that were rich caste in much And vvhen Iesus sate ouer againste the Treasury A. This treasury is called in Greeke Gazophulakion the which signifieth a place for treasure to be put into The Arke was that into the which the money that serued for the vse of the temple of the lord was put ◠Kin. 12. of the which we reade thus Then Iehoida the priest toke a Cheste and boared a hoale in the lyd of it and set it beside the altar on the right side as euery man commeth into the Temple of the Lord And the priestes that kept the dore put therein all the money that vvas brought into the house of the Lord. All voluntary oblations wer cast into this treasury of the which whatsoeuer was necessary for the vse of the tēple was bought we read of another treasury in the boke of Nehemy where it is said Nehe. 10. The children of Israel and the children of Leuy shall bring vp the Offerings of the Corne of the wine and of the oyle vnto the chābers ther shall be the vessels of the sanctuary the priestes the minister the porters the singers it was nedeful truly to be a place mete to contain much that should haue al these things in it not litle But it is euident that the treasury whereof Marke Luke make mention was a Cofer as we reade in the place cited out of the booke of Kings For the exposition of the 42. verse read the 22. of Math. 43. And he called vnto him his Disciples saith vnto them verely I say vnto you that this poore vvidovv hath cast more in thē all they vvhich haue cast into the Treasurie C. These words of Chryst cōtaine doctrine very profitable namely
Abraham are counted the Israell of the Lorde God doth not repeÌ„te him of any vvhom hee hath called And although the Iewes by their defection banished themselues from the Church of God yet notwithstandinge the Lord will keepe to the ende some Reliques because his calling is without repentaunce The Body of the people seemeth to be deuided and cut of but wee must remember that Mysterye of the whych Paule speaketh Namely that it will come to passe at the length that God will gather some of the Iewes from dissipation and confusion In the meane tyme the Church which is dyspersed throughout the whole Worlde is the spirituall house of Iacob seeing it had his originall of Syon A. Hereof therefore wee affyrme that Christe doth raigne ouer the house of IACOB and nothing hindered by the Infidelity of the Iewes For he hath in his charge and tuition the posterity of Abraham and the vaile is taken away which seperated the Gentiles froÌ„ the Iewes insomuch that now all the elect are sayd to bee of the house of Iacob whether they bee Iewes or Gentiles For euer C. The Angell sheweth in what sence euerlasting conâ—inuance was promised to the kingdome of Dauid Onely the Kingdome of Dauid and of Solomon florished with continuance with power and with Ryches Roboam the thirde successor scarse retayned one Trybe and a halfe From thence forwarde greate Destruction came to the same vntill at length it was quite ouerthrowne Now the Angell declareth that when the same is established in the person of Christe it shall not be subiecte to sackinge and destruction any more and to proue this hee vsurpeth the wordes of Daniell that there shall bee no ende of this kingdome as we sayd before Moreouer although the sence of the woordes bee that God will bee the euerlastinge defender and preseruer of his Church and of the Kingdome of Christe in such wise that the same shal neuer decay vppon Earth so longe as the Sunne and Moone shall shine in Heauen yet notwithstanding the true perpetuity doth appertaine to the glory to come The kingdome of Christe is euerlasting Therefore the Faythfull doe so succeede one another in order in this lyfe that at the last they must bee gathered together into Heauen wher they shall raigne for euer in the kingdome of Heauen R. So that this kingdome of the Messias shall haue no such maiesty in this Worlde as it shall haue in the World to come For in this World it standeth by the publique preaching of the Gospell and by Fayth Mat. 16.18 Mat. 28.20 vnto the last day The Gates of Hell saith Chryste shall not preuaile aginst it Againe hee sayth I will bee with you vnto the ende of the worlde In the worlde to come it shall be reuealed with gratiouse Maiesty that they which beleue in Christ shal haue euerlastinge felicity but they which beleeue not shall perishe euerlastingly This is the euerlasting maiesty of the Kingdome of Christe this is his euerlastinge Dominion which is gieuen to him of the Father 34. Then sayde Mary vnto the Angell Howe shall this bee seeinge I knowe not a man Then sayd Mary C. The holy Virgin seemeth no lesse vngodly to restrayne the power of God theÌ„ Zacharias had done before For shee coniectureth that to bee impossible which is not accordinge to the common order of Nature For thus shee reasoneth I know no man how shall I then beleue that the same shal come to passe which thou shewest And wee must not much seeke to purge her from all falte For shee ought by and by to haue passed by Faith to the exceeding power of God which is not tyed to naturall meanes but is aboue the whole Worlde But standeth now in the common maner of generacion Howbeit we must know that shee doth not so doubte or question that shee woulde make the power of God onely shee being stricken and amazed with sodayne admiration is drawen to mooue this question And that Shee obedientely imbraced the promyse wee may hereby gather that when Shee had many Obiections to bee made to the contrarye She stocke and stoode in doubt but of one thinge Shee mighte haue obiected sayinge Where is that Seate of Dauid seeinge the whole Dignity of the Kyngdome and the glory of the kingly stock was quite gone Verely if Shee had waighed and considered the matter by the Iudgement of fleshe Shee would haue counted all that Shee had heard of the Angell for a fable Wherefore there is no doubt but that Shee being throughly perswaded that the Church shoulde bee builded vp agayne easelye beleeued that which by the reason of Fleshe and Bloude was incredible And it is likely that this Prophesie was in diuerse places not forgotten â—say 11.1 There shall come a Rod forth of the Stocke of Ishai and a Graffe shal growe out of his Rootes Therefore Fayth of the Grace of God being conceiued in the mynde of the Virgin broughte to passe that without controuersie Shee admitted the Tydinges broughte vnto her concerninge the settinge vp of the Seate of Dauid But is it not also wrytten in Esay â—say 7. Beholde a Virgin shall conceiue and bringe forth a sonne Yes verely but the knowledge of that mystery was then obscure The Fathers did hope that a King shoulde bee Borne vnto them vnder whom the People of GOD shoulde bee blessed and happy but the maner how this should bee lay hid as it were vnder a Vayle Therefore it is no maruayle if so bee the Holy Virgin mooue a question of that which was vnknowne vnto her But whereas some haue taken occasion vppon this place to say that the Virgin had taken a Vowe vppon her of perpetual Virginity because otherwise this her aunswere had bene super fluouse it is to friuoulouse and vayne Shall we thinke that the Virgin suffred her selfe to bee betroathed to her Husbande to mocke him This in deede had bene such falsehoode as had bene worthy to be reprehended if so be she had despysed the holy bonde of Matrimony to the coÌ„temning scorning also of God Who knoweth not that the Law of Matrimony was apointed of God A Damsell cannot betroathe her selfe to her Husbande at her owne will Wherefore to absurde and ridiculous are those Immagination which are so coniectured of this place All barbarous cruelty that may be hath bene shewed in this pointe in the Papacy yet neuerthelesse they neuer durst be so bolde as to come thus far that they would suffer a maried wyfe to vowe Chastity or continencie at her owne will and pleasure Monchary vvas not among the IEWES Also it is a Childishe phantasie to fayne Monachisme amonge the Iewes Notwithstandinge wee must aunswere that Obiection that the Virgin hath respect vnto the time to come and that therefore shee meaneth that Shee will haue nothinge to doe wyth her Husbande This coniecture is both probable and simple that the greatnesse of the matter or rather the Maiesty of the same
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
desiered to see those thinges which you se and haue not seene them And there is no doubte but that this Reuelation was made vnto Symeon alone that from him a general confirmation might come to al the Godly Before hee had seene the Lordes Chryst C. Chryst is called the Lords Chryst because hee was anoynted of the Father and receiued also with the holy Ghost the Dignity of a Kyngdome Pryestehood A. Concerning the whych thing Read the first of Mat. verse 16.27 And he came by inspyratioÌ„ into the Temple And when the Father and Mother broughte in the Chylde Iesus to doe for him after the Custome of the Law E. The Greeke Text hath And he came in the Spyrite That is to say in the Power of the Spyrite or being led of the spyrit to mete wyth Chryst 28 Then tooke hee him vp in hys Armes and praysed God and sayde LORDE now lettest thou thy seruaunte departe in Peace accordyng to thy Word Then tooke he him vp in his armes S. That is to say he tooke and imbraced Chryst with great Ioy which was a VVorke of Fayth Heere now Symeon is made Partaker of his Fayth and hope Heere now he doth not onely se with his eyes but doth also carry in hys Armes him whome the Heauen of Heauens caÌ„not comprehende and who in his Hande houldeth Heauen and Earth and all thynges therein And Symeon helde in his handes so greate Treasure as none of the most excellent Kynges and Monarches of the world possessed Lorde now lettest thou thy seruauÌ„t R. This excellente Verse consisteth of fower verseâ— And as Zacharias and the Virgin Mary and before them Moyses Debora Anna Dauid and many other haue declared their thankfulnesse towardes GOD in Verses and coulde deuyse no better way to geue god thaÌ„ks for those benefits receiued then with a publique songe of the glory of his name euen so Symeon bursteth forth by the holy Ghoste into a Songe by which hee declareth his thankefull mynd for the clemeÌ„cy mercy of God And in this song he declareth Christ seâ—teth him forth with great praises and magnificeÌ„t Epithetes C. Furthermore by this soÌ„g it is euideÌ„t inough that Simeon beheld the son of God with other Eyes then with the eies of his Body For the external sight of Christ could brynge nothing but conteÌ„pt at least it would neuer haue satisfied the mind of the maÌ„ of god that with ioy he might haue desired his end death being now made partaker of his desire Therefore the spirit of God illumined his eies by faith that he might behold the glory of the son of God though in base conteÌ„ptible shew When hee saith that he departeth in peace he meaneth that he shal by with a quiet peaceable mind as one hauing his desire wish According to thy vvord R. Hee commendeth the truth of Gods promise which was that he should not see Death before he had seene the Lordes Chryste The which promise if it had not bene made vnto him he should in vain here haue made mention of the word of the Lord. A. He reioiseth therefore that he hath his desire and affirmeth that hee will not be vnwilling to die C. But it may be demaunded whether he should first depart this lyfe or whether Simeon was drawne with violence as one vnwilling I answer This circumstaÌ„ce is to be noted which is added According to thy word For when God promised the sight of hys son there was iust cause why he honge in Suspence yea it behoued him to liue in care vntill he had enioyed hys desyre This therefore is to be noated because many do falsely pretend the example of Simeon boastinge that they would willingly die if so bee they might first inioy this or that thinge the which notwithstaÌ„ding they desire rashly and without the word of God If so be Symeon had precisely sayd Now I will die with a quyet minde because I haue sene the Sonne of God he had then shewed the weakenes of his faith but because he had the word of GOD for his Warrante it was lawfull for him to shunne Death according to the rule of Fayth vntill the comminge of Chryst In Peace Bu. As if he should say Thou bringest to passe that I now willingly and with a quiet mind depart out of this life Thou saydst that I at the laste shoulde then die when I had seene the Sauiour of the Worlde whom I haue nowe seene And novve there resteth nothing but that thou suffer me to die when it shall seeme good vnto thee to call me out of thys Worlde By these VVordes Symeon sufficiently declareth how carefully and with what griefe of mynde he wayted for the comming of the Messias when that he affyrmeth himselfe to be nowe in peace because he hath sene and imbraced Chryst the Infant 30 For myne Eyes hath seene thy Saluation C. Although we haue this phrase of Speach oftentimes in the scriptures yet notwithstanding in these the Corporall beholding of Chryst seemeth to be noated euen as if Symeon shoulde say that he had now the Son of God present in the flesh whom before he be helde with the eyes of his myndes Thy Saluation A. Chryst is heere called Saluation Act. 4. â— because there is saluatton in no other then in him For there is no other name geuen vnder heauen among men in whom we must be saued C. Now if so be the behoulding of Chryst being yet but an Infant could so much preuayle with Symeon that it made him quietly and ioyfully to dy how much greater cause of peace and ioy haue we at this day who haue sene all the partes of our Saluation fulfilled in Chryste Chryst is not nowe in Earth neyther do we imbrace hym in our Armes but his Deuine maiestye doth clearely and plainely shyne in the Gospell and he doth there offer him selfe to be seene as it were face to face not in the infirmity of the Fleshe any more but in greate power of the spyrite which he declared in miracles in the Sacrifice of his Death and in the Resurrection To be shorte he is so absente from vs in body that yet notwithstandynge we may behoulde him sittynge at the right hande of his Father A. VVe see also what things Chryst hath done after his Resurrection and what manner Church he hath builded and preserued C. Excepte this sight bringe peace of conscience vnto vs that we may goe chearefully vnto death wee are more then vnthankfull vnto God and do not rightly consider to how great honour he hath aduaunced vs. Which thou hast prepared before the Face of all People Esa 11.10 Which thou hast prepared C. That is to say which thou hast ordayned or appoynted to be knowen of all men according to this saying of the Prophet Esa 52.10 The Lord hath reuealed his holy arme in the sight of all the GeÌ„tyles and all the endes of the Earthe haue seene the Saluation of our God Therefore by
whom alone forgeuenesse of Sinnes must be sought and he corrected the Pharisies which were present both for that they trusted ouer muche in them selues and contempned others in respecte of themselues And ther is no doubte but that this profited in many of them though not presentelye yet afterward C. So that in this sentence that incomparable fruit of Faith is noted which the Scrypture so ofteÌ„ commendeth as that it bringeth peace and Ioy to mens tonscyences and suffereth them not to be disquieted Wee being iustified by Faithe sayth Saynte Paule haue peace with God through our Lord Iesus Chryste Rom. 5.1 by whome also we haue had enteraunce by Fayth vnto his Grace wherein we hys GRACE wherein wee ioyse in hope of the Glory of GOD. Therefore Chryste ioyneth heere peace with Fayth So it was said to the VVoman diseased with an Issue of Bloude Thy Fayth hath saued thee Goe in Peace Reade our Annotations vppon the fifth Chapter of MARKE beginnynge at the 30. fower Verse ⧠CAP. THE EIGHT AND it CAME to passe afterwarde that hee hymself weÌ„t through euery Citye and Towne preaching shewyng the Kyngdome of God and and the twelue were with him R. In this place it is declared howe that Iesus Chryst when hee had Publiquely begun the Office of the Messias abode not still in one certayne City idle and slouthfull but went throughe Cities and Townes VVherein the excedyng Loue of GOD towardes men is declared For Chryst the Son of GOD dyd not tarry in any one City vntill they that were sicke and oute of the way came vnto him to be healed and to bee brought into the way of Truth but hee walketh through the whole Countrey and seketh after such Myserable persons as looked for no such Thynge and healed them Chryste also by this his Peregrination teacheth euery one of vs to follow hys calling For Christ was ordayned of GOD the Father to this ende and purpose that hee myght be the publique and General preacher of Iury of Galile If therfore Chryst the Sonne of GOD shunneth no labor no payne no perill onely to satisfy his callyng why then are not we miserable men styrred vp by his example to do nothing else then by all maner of meanes and with all diligence to follow our calling Reade the thyrd Chapter of Mathew the 2. Verse the fourth Chapter the 23. Verse the ninthe Chapter the 35 verse and the first Cap. of Marke the 14. Verse And the Twelue with him C. Luke sayth that the twelue Apostles preached the Kingdome of God with Chryst Whereby we gather that althoughe the ordinary office of teaching was not as yet committed vnto them yet notwithstanding they were daily prechers preparing audience vnto theyr Mayster so that although theyr condition was inferior yet notwithstanding they are said to be helpers with Christ 2. AND also certayne womeÌ„ which were healed of euill Spyrites and Infirmities Mary which is called Magdalene out of whom weÌ„t seuen Deuils A. In that the women followed it was a token of thankefulnes because they had receiued benefits of him both Spyrituall and corporall as in that they were taughe in the Gospel of the kingdome and were deliuered from euill Spyrites as was Mary Magdalene who had bene vexed with seuen deuils This fellowship may seeme to brynge smal honor vnto Chryst For what was more vnseemely for the Sonne of God then to carry about with him women that were defamed But hereby we see the better that those vices with that which we were laden before Faith do so litle hynder the Glory of Chryste â—h 5.22 that they do rather inlarge the same And in dede he is not sayd to haue found the church without wrynckell or spot which hee hath chosen but that he hath clensed the same with his Bloud that hee mighte make it pure and fayre Wherefore the miserable and shamefull condition of these women after they were deliuered form the same turned to the great glory of Chryst as to declare the excellent signes of his power and Grace Also theyr thankefulnesse is commended by Luke as is said because they followed theyr deliuerer contemning the shame of the World There is no doubte but that they were poynted at of some and the presence of Chryst was as it were a Theater to cause them to be sene but they refuse not to haue their shame openly knowen so that the Grace of Chryst might be manifestly knowen For in Mary there was a singuler myracle of the vnspeakeable goodnes of Chryst in that she being a woman possessed with seuen Deuils and as it were the most vile mancion of Sathan did not onelye vouchsafe her the honor of a Dysciple but also his Company Which is called Magdalene C. Luke addeth the name of Magdalene to put a difference betweene her and the sister of Martha and other Marâ—es of whych mencion is made in another place For that this was not the Sister of Lazarus and Martha it is to manifeste seeing that she was of Galile And to affirme her to bee the same sinfull Woman of whome mention is made in the chapter before is so folish absurd that it neede no loÌ„ger spreache of the same But most fondely and vnlearnedly of all other they wryte which by the seuen Deuils will haue seuen deadly sinnes vnderstode when as Luke heere manifestly testefieth that these Women were deliuered from vnclean Spyrits A. Of this Mary Magdalene Marke maketh mention saying When Iesus was rysen early the firste day after the Saboth Maâ— 16.9 he appered first to Mary Magdalene out of whom he had cast seuen Deuils 3 And Ioanna the wyfe of Chusa Herodes Steward and Susanna and many other which ministred vnto him of theyr Substance C. Seeing these women were rych Famous Matrons theyr Godly mind deserueth the more prayse spending vpon Chryst theyr money And not contented with this Duty setting aside theyr businesse at home they rather choose to follow him with enuy and many incommodities and to abide hard lodging then to haue delycate quietnes in theyr own houses And it may bee that Chuza Herodes Steward being to lyke vnto his mayster was quyte contrary to the purpose of his wyfe but the Godly womaÌ„ ouercame this let with the Feruencie and constancy oâ— her zeale R. As touching Chryst hee rather choase to liue vpon the stypend of others then to possesse much ryches in this world For he broughte himselfe into pouertie that he might sanctifye the same being otherwise contemptyble in his owne and by the same might prepare for vs heauenly euerlasting Riches A. Euen as Paule testefieth Ye know the Grace of our Lord Iesus Chryst that though he was rich 2. Cor. 8.9 yet for your sakes he became poore that ye through his Pouerty myghte bee made rich B. And in that he receiued at the handes the necessaries for thys Lyfe sowing spirituall things he confirmed that in himselfe which he taught his Disciples saying The labourer is
and dilligence 49. I am come to send fire on the earth and what is my desire but that it be already kindled C. By this sentence it may easely bee gathered that this was one of the laste Sermons that Chryst made and not put downe by Luke in his due place time But the sence is this that the whole Disturbaunce and trouble of the World was layed vppon Chryst euē as if hee would confound Heauen and Earth For the Gospell is compared Metaphorically vnto Fyre because it transformeth al thinges with violēce Therefore when the Disciples falsely surmised that the Kingedome of God should come to such as were quiet and a sleepe Chryst setteth before thē terrible burning with the which that world must first be set on fire And because his Disciples might feele the present power of the Gospell he encourageth them As if he had sayd thus Seeinge already great motions begin to burn ye ought to be so litle made aferd therby that the same ought rather to geue you occasion to bee of good courage For I am glad to see this fruit of my Labor R. Therfore he declareth what should be the state to come accordyng to the outward shew of that time which should endure from his first cōminge in the flesh vnto his second and last cōming in maiesty And he taketh away the Offence which mighte discourage the Faythfull from the true Faith of the Gospel because of the troubles calamities which aryse when the Gospell is reuealed For the Prophetes had promised all maner ioyfull and happie thynges at the comming of Chryst As when it is sayd His dominiō shall bee enlarged Esay 9.7 there shal be no ende of his peace Agayne Esay 2.4 One Nation shall not lyfte vp the sworde agaynst another neyther shall they be exercised in Warre Also Esa 1.6 The Wolfe shal dwel with the Lambe and the Leoparde shall lye downe by the Goate Furthermore Violence and Robberye shall neuer be heard of in the Lande Esay 60 1◠neyther harme and Destructiō within thy Borders thy Walles shall be called health and thy Gates the praise of God To be short there is no felicitie which the Prophets do not ascribe to that time in the which the Patriarkes were promised that Chryst should come Therefore Chryst teacheth that his Kyngedome is not of this world and that those thinges which were spoken by the Prophetes concerning the Felicity of hys time are not to be drawē to the externall Felicity of this World For hatreds debates and murders were to followe the preaching of the Gospell C. Now let all ministers of the Gospell apply this vnto themselues that whē all the world is on a roare they may with the better courage followe theyr office Also we must noate that with the same fire of Doctrine both Chaffe stubble are consumed but Golde and siluer are purged 50. Notwithstanding I must be baptised with a Baptisme and howe am I payned vntyll it be ended C. By these wordes the Lorde affyrmeth that his last parte and act is yet behinde that by his death hee mighte worke the renouation of the Worlde For because that tempest of the which he had spoken was terrible and that burning also of mankinde ful of feare he teacheth that he must in his owne person be the firste that must offer the first fruites of the same And he cōpareth Death to Baptisme because the Chyldren of God being drowned for a time in the Destruction of the Flesh doe rise within a while after agayn to Life that death may bee nothing else but as a swifte passage throughe the water And how am I payned Hee sayth that he is payned vntill he hath ended this Baptisme in the whych wordes he comforteth eueryone of vs by his Example to be ready bothe to beare the Crosse and also to suffer Death Not that any man can naturally desire death or any inclination of the present state but because when we behoulde on the lee shoare Celestyall blessednes Glory and immortal rest we so desire these that we doe not onely patiently suffer death but are also willingly carried whethersoeuer faith and hope will drawe vs. For the reste vnto the 54. Verse Read the tenthe Cap. of Math. verse 34. 54. He sayd also to the People whē yee see a Cloude ryse out of the West straite way ye say ther cōmeth a shower and so it is The like of this we haue in the 16. Chapter of Mathew Verse 2. sauing that the signes of the Tempest which hee nameth heere differ from those which he noateth there For hee sayth here When yee see a Cloud rise out of the Weste For the Iewes had the Sea on the west part And it is a sure rule that when a Cloude ryseth from the Sea it bryngeth with it Rayne Whereupon Elyas also after three yeres Drouth hearing his Seruaūt say 3. Ki. 18.43 that there arose a litle cloud from the Sea the which is westward from the Iewes sayd that ther should come great Rayne 57. Yea why iudge ye not of your selues what is right C. Chryst doth heere reueale the cause of the euill and doth as it were touch and laūce the soare to the quick namely bicause they did not descende into theyr owne consciences nor enquyre there what was right before God For hereuppon it commeth that hipocrites are so ready to cauill because they doe not consider theyr wickednes nor set them selues before the tribunal seate of God that truth may haue the victory What is ryghte The Lorde vsed this example in the fifth Chapter of Mathewe Verse 25 Where hee exhorteth to agree out of hand with our Aduersarie And nowe he admonisheth the Iewes not to neglect and omit the conuenient time geueth them to vnderstand that they are more wise in any thinge then in that which apertaineth to theyr Saluatiō For if so be they were drawen to the Law by theyr aduersary he sayth they will by and by agree with him leaste they incurre a greater displesure whē they come before the Iudge but they neglecte to seeke the fauour of God whē as he willingly offereth his grace vnto them not weighing that they shall not feele his Iudgemente wtout theyr Eternall Destruction R. Other some expound his wordes as if he had sayd thus Why doth not euery one consider and weighe wyth himselfe which is iust and right ☞ If so be euery one did know the law in each poynte skarce one among a thousand would come into Westminster Hall but euery one is blynde in his owne cause that which blindnes commeth two wayes Fyrst of simplicity and Ignoraunce Secondly of set mallice when as a man shutteth his Eyes for the nōce and will not see that which he seeth ¶ One trusteth in Lies another in his Eloquence one in power another in Friends The most part of mē presuming of these thinges and not vpon the goodnes of their cause contende goe to the
like good tourne againe yet notwithstandinge bycause Christ pronouÌ„ceth it to be blessednesse the Worde of Christ is more certayne vnto vs then our owne sence Imagination Also the reason of this blessednesse is added For thou shalt be recompenced A. Therefore it is not a benefit ill bestowed which is geuen to the poore as many places of scripture make manifest as doe these which follow Mat. 25.35 He leÌ„deth to the Lord which geueth to the poore and looke what hee layeth out it shal be payed him agayne And agayne Psal 112.9 Hee hath dispersed and geuen to the poore his ryghteousnes remayneth for euer Pro. 19.17 and euer Also Whatsoeuer yee haue done vnto one of the least of those my brethren yee haue done it vnto mee But let no man gather of this place that wee can merite heauenly blessednes by liberallity towards the poore seeinge that he alone hath purchased the same for vs by his precious bloud Math. 6.4 Pro. 10.41 â—5 35 A. CoÌ„cerning the which matter reade more in Math. 15. When one of them that sate at meate also heard these thinges he sayd vnto him Happy is hee that eateth Breade in the Kingdome of GOD. B. When Christ had spoken coÌ„cerning the weddinge and the resurrection of the Iust one of the guests as awaked out of sleepe and touched wyth the desier of that heauenly Feaste sayd Blessed is hee which eateth breade in the Kyngdome Hee meaneth that there are very few which shal be partakers of this felicity as though not euery one were to bee admitted to that feaste but only the Iewes or the chiefe Rulers of the Iewes But to eate bread in the kingdome of God is to be pertaker of the Ioyes of the lyfe to come and to enioy all Celestiall delightes C. Howbeit the man which spake this seemeth to dreame of a certayne happy state in this lyfe repleanished with all good thinges to know the Nature of a heauenly kingdome 16. Then sayd hee vnto him A certayne man ordayned a great Supper and bad many BV. The Lord tooke occasion of that exclamation of the Feaste to exhorte the guestes and so the Iewes and euery one of vs also to endeuour our selues by all maner of meanes to receiue the Preachinge of the Gospell by a true Faith C. And withall hee casteth the Iewes in the teeth that they can speke well of the kingdome of GOD but when GOD calleth them vnto hym gentlely and mercifullye that contemptuously they reiecte his Grace A. This Parable is expounded in the 22. Chapter of Mathew beginninge at the first verse 18. And they al at once began to make excuse The first sayd vnto him I haue bought a farme and I muste needes goe and see it I pray thee haue mee excused E. In thys Parable Christe teacheth what delayes men vse to make bycause they would not receiue the preachinge of the Gospell and be saued And hee setteth before vs three sortes of men vnder the which are comprehended all that doe erre from the true saluation all meÌ„ generally prefer earthly things before heauenly things and are addicted to the thinges of this present world But these impedimentes are such as may easely stande before the wyse men of this worlde and are Iustefied of theÌ„ bycause they haue a shewe of honesty Is not to increase honesty and dignity to seeke after honour and promotion to prepare Ryches to prouyde for a mans Chyldren and Family and such lyke These things verely deserue excuse before the world but before God not so who commaundeth vs first and before all thynges to seeke the Kingdome of God and the Ryghteousnesse thereof and to prefer the first table before the seconde To buy a Farme to buy a yoake of Oxen and to marry a Wyfe are not euel of them selues but for the doing of these thinges to neglect the worde of God is great sinne I haue boughte a Farme To buy a Farme is to be let from receiuing the Gosple by a care of increasing honors dignity power possessions goods Suffer mee to goe and see it These are wordes of Loue and of Affections which signifie that his heart was set vpon the farme For it is sayd of Christ Where the Treasure is Luk. 12.34 there wyll your heart bee also I pray thee haue mee excused This in treaty is but Hypocrisie But note here what a deepe loue we haue of ryches of honors and of possessions 19. And another sayd I haue bought fyue Yoake of Oxen and I goe to prooue them I pray thee haue me excused S. Beholde here how deepely the care of corporall thinges is planted in vs the which is of such force that it keepeth men which are not enemies vnto the Worde from receiuinge the Worde who if they had bene Enemies they woulde not haue intreated to be helde excused but woulde haue made a rash and stouborne answere Here also we may behold hypocrisie which condemneth not the Supper and yet refuseth to come 20. And another sayd I haue maryed a Wyfe and therefore I cannot come S. This man is let kept backe wyth the care of his house Christe setteth before vs dyuers kyndes of lyfe not that wee must alwayes abyde in these but that they may be exercyses vnto vs by which we may be made more desierous of the Feast in the kingdome of heauen Neyther doth he in this place condemne the lawfull and ordinary maner of lyfe as buying of possessions Farmes tyllage marchandyse wedlocke and such like but hee condemneth only the impiety of men which so make theÌ„selues captiue to these kindes of lyfe that for the same they neglecte the felicity of the heauenly banquet The husband men say Wee must labour wee are not at leasure to heare often the preaching of the Gospell The Marchantes say Wee must traueyle by Sea and Land that wee may followe our vocation The new maryed men say Wee must labour to prouyde for our house to get Ryches both for our Chyldren to come and for our olde age wee haue not so much leasure as to follow the preaching of the Gosple What els is this than if a man should say I had rather pearish in the earth then enter into the kingdome of Heauen This is the most wicked contempt of the woorde of God and of the kingdome of heauen and worthy to be punished with euerlasting fyre For the exposition of the rest which followeth vnto the 25. verse reade the 22. Chapt. of Math. vers 7. 25. There were a great coÌ„pany with him and hee returned sayd vnto them R. When the dayes of Christs assumption were at an ende Christ himselfe hauing testefied that it coulde not be that a Prophet should perish any where els then at Hierusalem hee thoughte nothing better than first of all to obay his Fathers calling and to make satisfaction for our Sinnes at Hierusalem by his Crosse and Death and to saue vs from destruction to euerlastinge
Temple of God of that sacrifice which belonged vnto the same And wyth a lowde Voyce praysed God C. To Glorify God and to geue thankes vnto God are all one And fell downe on his Face A. As that blynde man which was wonderfully restoared to his sighte fynding Chryste by and by worshipped him so this Samarytane hauing felt the power of Chryst reuerently falling downe at his feete gaue him thankes 17. And Iesus aunswered and sayde Are there not tenne clensed But where be the nine C. Note heere that these nine whych were vnthankefull were Israelytes that he which returned to geue thaÌ„ks was a straunger Here education can not be condempned for they wer trained vp in the Doctrine of the law euen from theyr childehoode Let vs take heede that the like happen not vnto vs. Hereby let vs gather that it is not sufficient that we are instructed in the law of God but we must also exercise our selues in the knowledging of hys goodnes and in thankes gieuing We haue an Example of thankefulnesse in the Samaritane who althoughe hee were ill brought vp commeth notwithstanding vnto Chryst being a Vessell of Gods Grace and Election in whoÌ„ God did mightely worke by his spirit Hereby also we see that many are called and few are chosen that wide is the way to DestructioÌ„ and narrow to saluation also that the first shal be laste the last first 18. There are not found that retourned to geue God thankes saue onely this straunger C. In these words of Chryst is coÌ„tayned a complaint agaynst the whole nation for odiously hee compareth one straunger with many Iewes because they were wont to deuoure the Benefites without any sence or feelynge of Godlynesse And hereof it came that Chryst had so litle fame among them notwithstanding that he wroughte so many miracles Let vs know theÌ„ that wee are all generally condempned by this Complaynte excepte we shew our selues thankefull for the Benefites of Chryst 19. AND hee sayde vnto him Aryse Goe thy way thy Faith hath saued thee A. Chryst in commaunding this man to aryse doth it not because hee refused the worship which he gaue vnto hym as did Peter who sayd to Cornelius Aryse for I my selfe am a man For this worship was due to Chryste the Sonne of GOD but allowing his thankefulnesse sendeth away the man in peace exhorting him to continue in the fayth which he had receiued to the ende For hee sayth Thy Fayth hath saued thee C. Some Interpreters restraine this Saluation to the cleanenesse of the flesh But if this wer so it might be demaunded how the other nine were saued for they had all health alyke Therefore we must thus thinke that Chryst here esteemed otherwise of the gifte of God then Wycked men are wont to doe namely a wholesome signe or token of fatherly loue Nyne Leapers were healed But because they do wickedly obscure the grace of God theyr Vnthankefulnesse doth contaminate and defile their health so that they felte not that profite thereby which otherwise they should haue don Therefore fayth onely doth sanctify in vs the giftes of God that they may be â—ure wholesome for vs. And hereby we gather that the Euerlasting Saluation of the Soule is ioyned wyth the Temporall gyfte The Samarytane was saued by his Faith How Verely not onely because he was healed froÌ„ his Leprosie but also because hee was accepted into the number of Gods children a Seale whereof the helth which he had receiued was This place also serueth to proue Iustification by fayth because by the same wee are accepted 20. When he was demaunded of the Pharisies when the Kingdome of God shou de come Hee answered them and sayde The Kyngdome of GOD shall not come vvyth Obseruation C. No doubte this question was moued in scorne For he preaching Daily that the Kingdome of GOD was at hande and yet notwithstanding there following alteration of the Externall seate amonge the Iewes wicked and malicious men thought that this was a fit coller to vexe and disquyet him Therefore as though he prated in vain of the Kingdome of God they churlishly demaunde of him when that Kyngdome shall come R. But they doe not enquyre after that Kingdome of God by which God raigneth always in heauen and in Earthe for they know that God created all thinges and that hee raigned euery where but they enquyre after that Kingdome which God had promised to set vp in Earth by his Messias concerning which the Prophet speaketh saying Hee shall sit vppon the Seate of Dauid Esa 9.6 Esa 11.6 Dan. 2.44 Dan. 7.27 and in his Kyngedome to order the same and to stablish it with equity from henceforth for euer The tranquillity and peace also of the same Kyngedome is promised in many places A. So that Chryst speaking daily of the nearenesse of Gods Kyngdome and no Alteration yet appearing they mockingly demaunde when that Kingdome of God shoulde come C. And it may be that they wer rather moued by theyr Carnal grosse Opinion to demaund when this kingdome of GOD should come then by scorning scoffing R. For they thoughte that the Kingdome of Christe should be Carnall as was the Kyngedome of Dauid or Salomon they thought that the Messias should come in Kingly apparrell that he should dwell according to his Kingely maiesty eyther in Hierusalem or in Samaria in which places the kings court was wont to be and that by his wisedome and power hee would brynge to passe that so many as acknowledged him to be their King should dwell for euer in felicity The Kingdome of GOD shall not come with Obseruation C. Chryste neglecting those Dogges frameth his answer to the Disciples euen as ofteÌ„ times he being prouoked by the Wicked tooke thereof occasion to teach And thus God diluded their mallice in making the truth by theyr caulls more manifestly to shine And this Woord Obseruation is put here for notable Pompe and Glory As if he should say that they are greately deceiued whych dyd looke after the Kingdome of God with the Eyes of the Fleshe whych should not be Carnall or Earthly seeing the same was nothing else but an inward and spyrituall renuinge of the mynde As if hee had sayd Yee muste looke for that renuing which GOD hath promised within in your hearts because he quickening his Electe into Heauenly newnes erecteth his Kyngdome in them And thus hee secretely nippeth the grosse dulnes of the Pharisies because they looked after nothinge but an Earthely and transitory Kingdome Notwithstandinge wee muste note heere that Chryste speaketh onely of the first beginning of the Kingdome of God because wee begin now to be framed by the Spyrite after the Image of God that in due time the renuing both of vs and also of the whole world may follow A. Concerning the 21. Verse Read the 24. Cap. of Mathew beginning at the 23. verse 22. And he sayd vnto the Disciples The Dayes will come when yee shall desire to
was hyd from them so that they vnderstode not the things whych were spoken R. Thys dulnesse and this ignorance sprange from no other Ground then thys that they beynge blynded wyth the Opinion concerninge the Carnall Kingdom of Christ could vnderstand none of all these thynges whych were Prophesied to come vpō Christ concerning his contumelies afflictiōs Here therfore we se the weaknes of mans wit infected with a peruerse opiniō Many thinke that the disciples were so made afearde with the preaching of afflictions that they were mad as men out of theyr wits insomuch that they vnderstoode nothing for a while Whereby we see how greate the weakenesse of our nature is The Lord is neuer absent but reacheth out his hande vnto vs but we will not receiue the same Notwithstanding we acknowledge that this admonition profited the disciples For afterwardes they began to remēber them so that they were not altogether vnprofitable though at the firste they profited nothinge So that when we profite not at the first in the worde of GOD wee must not be discouraged For the word wil haue his force in due time And this sayinge was hid from them C. The second thyrd time these woordes are repeated to shewe that the dulnesse in the Apostles was greate in that they knewe not to what ende the words of Chryste were spoken And S. Luke dothe propounde and so oftentimes repeate the infirmitie of the Apostles not to follow the same not to flatter our selues in our rudenesse and ignorance not also for the same to contenme the Gospel preached by the Apostles but that glory may be geuen to God alone For afterwards the APOSTLES shewed mighty signes and wonders and proclaymed the Kingedome of Chryste throughout the whole world But because they were very rude men as they are described in this place to bee it is manifest that the glory belongeth not vnto men but to Christe alone A. who at the laste endued them with great power from heauē Read the story following in the 20 cap of Mat. verse 29. ⧠THE XIX CAP AND IESVS ENTEred in and went throughe Iericho C. Hereby it appeareth how litle curious Luke was in obseruing the order of times For after he declared the Miracle which he shewed vppon the blind Beggar when he was gone out of Iericho He now recited what hapned in the city of Hiericho 2. And beholde there was a man named Zacheus which was the chief amonge the Publicanes and was rich also C. Wee haue heere set before vs a notable Example of Repentance in thys Zacheus being one of the chiefe amōg the Publicanes and a rich man The which doth exaggerate the difficultye of conuersion in Zache For what was more difficile then a man which was chiefe of Publicanes and rich also to seeke Chryst and for the desyre he had to see him to clymbe into the Top of a Tree This shewed a singuler and feruent desire to see Chryst which Rych men commonly disdaine to do It may be also that others desired to se Christ but there is good cause why Luke maketh mention of this man aboue all others both for the quallity of the person and also for the wonderfull cōuersion of the man which was sodaynelie wrought S. Hereby we see that Rych men may be saued though it seeme vnpossible vnto men For those Thyngs which are impossible with men ar possible with God 3. And he sought meanes to see Iesus what he should be and coulde not for the preasse because he was little of stature B. We must note here the order of iustification in Zache and the force of repentance First he was moued with a desire to see Christ by the fame which he heard euery where of him and by the spirite of the Father drawing him to the Sonne C. For although faith as yet was not framed in Zache yet notwithstanding this was a certeine preparatiue For he could not so gretly desire the sight of Christ without a heauenly motion to that ende which by by followed For some no doubt were driuē by vaine curiosity to come also from far to se Christ but the end and successe declared that the seede of pietie was included in the minde of Zache so the Lord oftentimes before he manifest himselfe vnto men dothe inspyre them with a blynd affectiō by which they were caried vnto him as yet hidden and vnknowne vnto them And although they haue no reason for that which they doe yet notwithstanding they loose not theyr Laboure for Chryst will shewe himselfe vnto them in due time B. Wherefore wee must note in Zacheus this feruent desire of seeing Chryst who doth not onelie desire to see but doth also declare wyth what zeale hee was mooued Let vs brynge the like mynde and Christ wil meete with vs. But whereof cōmeth this desire Surely not of Flesh but onely of the Spyrite of God who so worketh in vs that we our selues seme Authors Rich mē which are to them selues had rather haue one farthing then the sight of Chryst Therefore this preparation of Zache came of God and not of himselfe A. For what can we doe of our selues else but draw our selues more more frō God Therefore wee must note that which the Apostle saith It is GOD which worketh in you both the will and also the worke according to hys good will Phi. 2.13 4. And hee ran before and clymed vp into a wilde figge tree to see him for he was to come that way R. Luke here geueth vs to vnderstand that Zache had knowledge and feling of his sinne and thought in himselfe that God would not suffer his wickednesse and deceyte to goe alwais vnpunyshed and that hee heard say that a certayne man called Iesus went abroad whom men reported to bee Chryste whych forgaue sinnes and promised vnto mē willing to repente the Kingdome of God Hereuppon then he being inflamed with a desire to haue Remission of sinnes first of all desiered to se who Iesus was but when he coulde not see because of the preasse of people he ran before and clame into the toppe of a wylde figge tree Whereby appered his exceeding desire to see Chryste B. For rich men for the moste part are proud and full of disdaine and loue to seeme graue specially before a greate multitude of mē But this mā though he were riche and in his state and calling a prince was notwithstandinge not ashamed in the sight of the whole multitude to clyme vp into a tree lyke a Boy the which peraduenture hee would not haue don if so be any prince of this world had passed by But nowe he regardeth not the scoffes scornes of men so that hee may see Chryst Whereby we may gather that Zache sought in Iesus more thē the outward sight of his person 5. And when Iesus came to the place he looked vp and saw him said vnto him Zache come downe at once for to day I must abide at thy house C.
note that Zache doth not offer vnto God the pray of his Rapine and Robbery as many rich men do which geue vnto God parte of theyr euill gotten Goodes that they may haue more liberty to oppresse and deceiue afterwarde and that the Iniuries done aforetime may escape vnpunished but Zache doth so sacrifice the one halfe of his goods to God that hee intendeth to make recompence for all the wroÌ„gs he had done Whereupon we gather that the remainder of his goods after satisfaction were well and lawefullie gotten So that Zache was not onelie ready to make restitution of whatsoeuer he had gotten by fraude but also geueth his iust and rightly gotten patrimony to the poore Wherby he sheweth that of a wolfe he is not only become a sheepe but also a Shepeherd Moreouer Zache by his example hath not necessarilie tyed all men to geue a way halfe theyr goods but wee must onely obserue the rule which the Lord prescribeth heere namely that we consecrate our selues and al that we haue to a holy and Godly vse and so it will come to passe that euery maÌ„ shal help the poore as hee is able R. Charite ought to moderate all these thinges So the widow caste onely two mites into the Treasurie Lu 2i 1 Ma. 10.42 and had her commendation of the Lord. So a Cup of cold water geuen hath his reward And S. Paule sayth For if there be firste a willing minde it is accepted according to that a man hath not according to that he hath not Truly not that other be set at ease and yee brought into combrance c. 2. Co. 8.12 And againe He which soweth lyttle shall reape litle 2. Co. 9.6 and he that sovveth in geuing largely and frely shal reap plentiously Let euery man doe as he hath purposed in his heart not grudgingly or of necessity For God loueth a chearefull Geuer Therefore in that Zache geeueth the one halfe of his goods vnto the poore it is not the prescripte and ordinaunce of Christ as touching the quantie but it is the willing Liberallity of that faith and Charitie in Zache If he had promised to haue geueÌ„ but the thyrd part of his goods Chryst would not haue reiected the same who vouchsafeth to receiue a cup of coâ—de water so that it come from a sincere affection of the gieuer Therefore let vs learne of thys man to bryng forth the fruites of true repentaunce 9. Iesus sayd vnto him This Day is Saluation come to this House because that he is also the Chylde of Abraham C. Chryst gieuing testimony vnto Zache pronounceth that there is no deceipte or dissimulation in him and yet notwithstanding hee doth not ascrybe the cause of saluation to Zaches good workes but because that conuersion was an assured pledge of Gods adoption he doth iustly thereof gather that the same house was the heyre of Saluation And this is the meanynge of Chrystes wordes For because Zache was one of the Sonnes of Abraham he affirmeth that his house was saued and he which will be reckened among Abrahams Chyldren must necessarily follow his Faith Yea the Scripture geueth this prayse properly to Fayth that it discerneth the true ChildreÌ„ of Abraham from forreners Therefore let vs know that the same is commended in Zache for the which it came to passe that his workes were acceptable vnto God And there is no doubte but that Zache was taught by Chryste before he was conuerted Wherfore this was the beginning of Saluation to heare Chryst preaching concerning the free mercie of God concerning the reconcilliation of men vnto him and coÌ„cerning the redemption of the Church and that this Doctrine was to be imbraced by Faith Therefore not onelie Liberallity is commended in Zache but Faith also by which his Workes were accepted And whereas Chryst saith that saluation is come to this house hee meaneth the person of Zache For because God when he adopteth the mayster of the house promiseth that hee will bee the God of the whole house also by righte Saluation is extended from the head to the whole body A. Wee see also heere that to bee true whych the Lord said to the Rulers of that people Ma. 21.31 The Publicanes and Harlots shal enter into the Kingdome of God before you 10. For the Sonne of man is come to seeke and to saue that whych vvas lost R. In these wordes Chryst maketh answere vnto theyr murmuring whych sayde that he went to tarry wyth a man that was a sinner the whych hee coÌ„futeth by his office which is to seke and to saue sinners C. Moreouer lest the former Life of Zache might seeme to haue excluded him from saluation Chryst beginneth first with his office prouinge thereby that there was nothing in this coÌ„uersion or chaÌ„ge which ought to offend any man because hee was sente of the Father to saue those which were loste R. For they whych are stronge haue no neede to the Physition but they that are sicke Ma 9.12 This sentence of Chryst verely is a Golden sentence setting forth vnto vs the chiefe proper Office of Chryst for that which hee came into this Worlde For they which are afflicted and are at the brink of destruction thinke because of theyr miserie that they are not regarded of Chryste and that there is no way for them by which they may attaine Saluation But Chryst for this cause specially came into the world to seeke and saue that which was loste One perisheth with sinnes another with sickenes another with pouertie another with infamy and another with the horror of death and of hell What then Shall we therefore dispayre God forbid But we must then specially bee of good chere hope trust for the best For Chryste came not because wee first soughte him but to seeke vs not onely to seeke vs but also to saue vs and to saue not that whych was whole and in good case but that which was loste Read the selfe same sentence in the 18. Chapter of Math. Verse 11. The which Saint Paule expoundeth thus It is a sure saying by all meanes worthy to be receiued that Iesus Chryste came into the World to saue sinners 1. Ti. 1.15 11. And as they heard these thinges he added and spake a parable because he was nighe to Hierusalem and because they thoughte that the KingdoÌ„ of God should shortly appeare R. Now followeth the parable of a certaine nobleman who going into a far Countrey to receiue a Kyngedome calling his Seruants vnto him gaue vnto euery one of them a Pounde that in his absence they might bee occupyed And vpoÌ„ what occasioÌ„ Christ toulde this parable the Euangelyste sheweth in few and manifest wordes BV. The Disciples as we haue said oftentimes thought that the Kyngedome of Chryst should be Carnal and Earthly and that it should eueÌ„ shortly begin at Hierusalem Wherefore the Lord sheweth that his kingdom shall be celestiall and that he would asceÌ„d into
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
ouer vs. R. The citizens of Chryst were the Iewes For Chyrst was promised vnto thē was at the last borne of theyr stocke They ought there aboue all other to haue acknowledged Christ theyr king but these were the first of all other that reiected him that he might not raigne ouer them For this is to send a message Ioh. 1.11 and to say Wee will not haue this man He came into his own and his own receiued him not A. Further more they said We are Moses Disciples Io. 9.28 We know that God spake vnto Moses but as for this fellow we wot not whence hee is And againe We haue no King but Caesar Io. 19.15 S. Luke also sheweth that the Rulers of the Iewes the Elders and Scribes and Annas the chiefe prieste and Caiphas and Iohn and Alexander and so many as were of the Priesthood assēbled themselues together at Hierusalem after the Resurrection of Chryst and calling the Apostles before them setting forth the Kingdome of Chryst by the preaching of the Gospell commaunded them with threatenings not to speake or to teach any more in the name of Iesu Ac. 4 5.18 What els was this but to reiecte Chryst the Chiefe Kynge Lord and with presumptuous bouldenesse to say We will not haue this mā raigne ouer vs B. Whereuppon the Apostle Paule spake thus vnto the Iewes Act. 13.45 It was meete that the Worde of God should first haue bene spoken to you but seeing yee put it frō you and thinke your selues vnworthy of euerlasting life loe wee tourne to the Gentiles Moreouer these words We will not haue this man to raigne ouer vs may be very well applyed to the Turkes Saracens whych deny Iesus Chryst and also to the Papistes which persecute the Gospell of Chryst Finally the Wicked and Impenitent which haue most neede of all other to heare the preaching of the Gospell doe notwithstanding deride and dispyse the same A horrible thinge to be spoken As often as mē do persecute the Gospel deride the word of God doe sin so often as they sende a messuage vnto Christ and say Wee will not haue this man to raigne ouer vs. The Pope which fryeth the preachers of the Gospell in the fire sendeth after Chryst and saith Raigne not thou after me but Sathā shall Raigne The Dronkarde sayth Raigne not thou ouer me O Chryste but let Bacchus raigne What is hee that is able to number thē whych rebell agaynst Chryst refuse to beare his yoake 15. And it came to passe that when he had receiued his kingdome and retourned hee cōmaunded these Seruants to be called vnto him to whome he had geuen the Money to wit how much euery man had done in occupying A. Concerning the returne of Christe to Iudgement we haue spoken before R. Chryst in this time doth patientely beare the messuages the which notwithstanding are very contumeliouse he winketh and holdeth his peace but he will not alway holde his peace He commaunded these Seruauntes to bee called R. This shall bee when Chryst shal cal mē before him to whō he hath geuen giftes whether they bee corporall or spyrituall And therfore in another place he saith When the Sonne of man cōmeth in his Glory and all his holy Angells with him then shall hee sit vpon the Seate of his Glory and all Nations shall be gathered together before him Ma. 25.31 and he shall seperate them one from another And againe hee saieth The hower commeth whē they that are in the graues shal heare the voice of the Sonne of man and come forth they that haue don good into the resurrection of Life they that haue done euill into the Resurrection of Condempnation And S. Paule saith Wee shall all be brought before the Tribunall Seate of Chryste Iho. 5.28 for it is written I liue saith the Lord euery knee shall bovve before me and euery tongue shall confesse vnto God Therefore euery one of vs must geue an accounte vnto God Rō 14.10 16. Then came the first saying Lord thy piece hath gained ten pieces R. Amonge all the men which shal bee brought before the Tribunal Seat of Chryst there are fower orders noted vnto vs by the Seruauntes and Cytizens in this parable The firste Seruaunt which with one pound gained ten poundes and hearde it sayde vnto him Well thou good Seruaunte because thou hast bene Faithful in a little haue thou authority ouer ten Cities doth signifie that sorte of mē which haue vsed theyr giftes in the chyefeste degre of Faith and Charitie so much as is possible to be done in this mortal fleshe to the honor of God and to the profite of theyr Neighbour In thys Company Moses is comprehended whom when the Lord had made Ruler ouer the people of Israell rather desiered to be blotted out of the booke of the lyuing and to be stoned of the people then to forsake that people and to leaue them to Destructiō Dauid the Prophetes Paule Ex. 32.32 and other the Apostles which with theyr one Pounde gayned ten poundes are to be reckned in this Order that is to say whych so faythfully followed theyr callyng that in the Iudgement of man they wāted nothing that was requisite for faith Charitie 18. And the second came saying Thy piece hath gained fiue pieces R. This Seruaunt signifieth that sort of men which with meane fayth charity walked in Gods calling Such are al the cōmon sort of Godly men which by faith leade a life irreprehensible A. which alway haue this before theire Eyes Be yee holy for I am holy 1. Pe. 1.16 Eph 5.11 20. And another came saying Lorde beholde heere is thy piece whych I haue layed vp in a Napkin R. This thyrd Seruaunt which layde vp his money in a Napkin and accused his mayster of Tyranny representeth the thyrd sorte of men whych are Hypocrites For Hypocrites because they wante a true and Liberall sayth in God through Chryst Fyrst of all thynke God to be a tyrant For the maner of tyrantes is to take vp that whych they layed not downe and to reap that which they sowed not that is to say to take that which is other mens by violence The manners hipocrites attrybute vnto God thinke that because God hath geuen a Law which no man is able with his whole strengthe perfectely to fulfill he doth vniustlie requyre the same to be fulfilled of men doth cruelly condempne men for that not fulfilling of the same Secondly they lay vp theyr pound in a Napkin that is to say they forsake the lawfull calling of God and those good workes which God hath commaunded and follow theyr owne Superstitions theyr consciences not onely doubtyng of the mercy of GOD but also fearing his wrath But what followed at the last 22. Then he sayth vnto him Of thy owne mouthe will I iudge thee thou euill Seruaunte Knevvest thou that I am a strayte man taking vp that I layde not
appeareth by this place When yee haue fulfilled seuētye yeres at Babylon I will visite you Ier. 29.10 I wyll brynge you home and of mine owne Goodnesse I will carry you hither agayne into this place And agayne Beholde I will loke to my sheepe my selfe and visite them Eze. 34 11 Like as a sheepehearde that hath ben amonge the flocke seeketh after the Sheepe that are scattered abroade Euen so will I seeke after my shepe c. Seeing therefore Christ commeth not to destroy but to saue men and calleth the time of his comming the Time of his visitation it is manifeste that in this place by the time of Visitation is not mente the time of Wrath but the time of mercy not the time of punyshmente but the time of deliueraunce not the time of Slaughter but the time of Saluation And the time of mercye and Saluation is when the woorde of God is reuealed by which the clemencie of God is offered vnto vs and by which wee are called to repentance are admonished to receiue the Grace offered vnto vs. So it was the time of Saluation when Noe by the worde of God called those of his time to repentaunce before the Floude So it was the time of Saluatyon when Lot called the Sodomites before fire came from heauen when Moses called the Aegyptians before the drowning in the red Sea when the Prophetes called the Israelites before the inuasions of the Assyrians Babylonians to repentance and offered vnto them by promises Gods sauynge Healthe So also it was the tyme of Visitation when Iohn Baptyste when Chryste himselfe and his Apostles preached the Gospell saying Repent Ma. 3.2 Ma 14.17 for the Kingdome of Heauē is at hande Therefore not to acknowledge the time of Visitation is not to know the word of God reuealed not to beleeue the Gospell not to obey Gods calling and not to repent And these were the Wickednesses for the which the Iewes so miserabely perished For although they sought by all meanes to deliuer them selues from Destruction and to be saued yet notwithstanding by those things whereby they sought to bee saued they lost Saluation A. For Israell sayeth S. Paule which followed the law of ryghteousnesse came not to the Law of righteousnesse Wherefore Because they sought it not by faithe Rō 9.31 but as it were by the workes of the Law C. Therefore because Hierusalē shewed her selfe Vnthankefull vnto God and woulde not acknowledge her Redeemer it was necessarye that she should be quite ouerthrowen and shoulde feele such grieuous punishmentes that shee might bee a terrible example to all men Wherefore let the seuerity of those punishmentes which happened vnto them terrefie vs least by our Neglygence we extinguish the light of Saluation but rather let vs ernestly seke to receiue the Grace of God R. For if God sayth S. Paule spared not the Naturall Brawnches Rō 21.31 take heede least he spare not thee also Therfore when in these yeares the time of oure Visitation commeth and that the Gospell of Iesus Chryst by the clemency of God the Father is offered vnto vs by which all the benefits of God and Celestiall and Euerlasting Graces are offered vnto vs Let vs repent in time and obey the Commaundemēts of GOD. 45. And he wente into the Temple and began to caste out them that soulde therein and them that boughte A. Now Luke sheweth briefly what our Sauiour Chryst dyd in Hierusalem when he was come into the temple Hee began to caste oute them that soulde therein R. What they were that buying and sellyng in the Temple it may easely bee gathered by the other Euangelystes For although the casting out of the buyers and Sellers of the which Iohn maketh mention was at another tyme then was this of the which Luke speaketh heere yet notwithstending by euerie of them it may bee gathered that the Temple was fowly abused Ihon. 2 Math. 21 Mar. 11 Iohn sayth He cast out of the temple Sheepe and Oxen and poured out the Chaungers money and ouer threw the Tables Mathewe sayth that he ouerthrew the Seats of them that sould Doues Marke addeth And would not suffer that any mā should carry a Vessell through the temple By these places it doth manifestelie appeare that the Iewes had so prophaned the Temple with Marchaundyce that they did not onely keepe a commō Market there of those things which belonged vnto the Sacryfices and Oblations but exercised also profane Trades Wherefore Chryste reformeth the temple Reade the 21. Cap. of Mat verse 12. 46. Saying vnto them It is written my house is the house of Prayers but yee haue made it a Denne of Theeues R. This testemony of Scripture is in Esay Esa 56.7 where the Prophet though hee meaneth specially that the Gentyles shall bee numbred amonge the people of God My house sayth he shal bee called the house of God to al Natiōs Yet notwithstanding because by the name of Temple or house he meaneth the temple of Hierusalem teacheth also that this externall Temple ought not to be prophaned with marchādise and Wickednesse For whether you speake of the Externall Temple in Hierusalem it was appointed for adoration or for the worshipping of God because in dedication of the same Salomon sayth Hearken vnto the prayer which thy Seruaunte prayeth in this place 3. Ki. 8.30 And regard thou the supplication of thy People when they pray in this place and heare thou in Heauen thy dwelling place when thou hearest haue mercy Or whether thou speak of Chryste figured by the External Temple and reuealed to all the Gentiles it is not a house of ciuill businesse because hys kingdome is not of this worlde Ioh. 18.36 Ioh. 26.23 but it is the House of Prayer because it is sayde of the same Whatsoeuer yee aske the Father in my name hee will geue it you But yee haue made it a Den of Theeues Chryst accuseth the Iewes because they had made of the house of God which ought to haue bē the house of prayer a Den of theeues Ieremy cast the very same aforetyme in theyr teeth saying Haue you not made this house in the whych my name was called vpō Iere. 7.11 a Dē of theues And the Prophete and Chryst speake thus not that the Iewes beside theyr buying and selling spoyled and kylled men in the Temple but by thys Accusation they haue respecte speciallye to the wicked Doctrine of the Iewes concerning Sacrifices and the seruice of God For they thought and taught also that Sacrifices and other Ceremonies of the Law were true satisfactions for sinnes and the perfect fulfilling of the Law Hereupon came buying and selling in the temple Hereuppon came the Tables of the Money Chaungers Hereuppon the Seates of them that soulde Doues that whosoeuer entered into the Temple might see that to be sould which he might offer to make satisfaction for his sinnes and to fulfill Righteousnesse But thus to thinke of Sacrifices
theÌ„ for their sins But why art thou afrayd to come vnto Chryst Behold he more earnestlye desyreth thy Saluation then thou caÌ„st craue the same Hee is more readie to offer his Benefites vnto thee theÌ„ thou art to receiue them A. So in another place speakinge of his Death hee sayth Luk. 12.50 I must be baptized with a Baptisme and how am I payned til it be ended R. Wherefore the more thy sinnes oppresse thee the more make thou hast to come vnto Chryst because hee came not to cal the righteous but sinners to Repentaunce Moreouer Chryst maketh mention of his passion againe to the end his disciples myght know that he died willingly And hee speaketh not onely of his passion but also of his resurrectioÌ„ glory to come 16. For I say vnto you henceforth I will not eate of it any more vntill it be fulfilled in the Kingdome of GOD. R. As if he should say This shall bee the last Passeouer which I will eate with you in this mortall body For hereafter I will not liue as a man amoÌ„g you but I wil enter by my passioÌ„ into the Kingdome of God I will dye and rise agayne from Death not to liue an Externall Lyfe after the manner of this worlde amonge you but to liue in the Kingdome of God For al things shal be fulfilled which the prophets haue foreshewed concerning the Kingdome of God Reade for the rest vnto the 21. verse in the 26. cap. of Math. verse 25. 21. Yet behold the hand of him that betrayeth me is with me on the Table R. In these wordes Chryst first of all declareth that he suffered not his passion by constraynte but of his own voluntary will For hee knoweth bothe his betraying and the traitor and he could if hee had would escaped the same in time But he rather desired to suffer his passion thereby to worke our saluation then to set himselfe at libertye to enioy his pleasure RoÌ„ 15.3 A. Therefore most truly is it sayd by the Apostle that Chryst pleased not himselfe but as it is written The rebukes of theÌ„ which rebuked thee fel on me R. Moreouer whereas so often he maketh mentioÌ„ of the treason of Iudas he doth it not to make the rest of the disciples hate hym as a most wicked person but rather to prouoke Iudas to repent him For al though Iudas had already committed a most haynous offence in makynge a bargaine with the high priests for the sale of Chryst Yet neuertheles Christ reiecteth him not but seeketh by all meanes to draw him to repentance He washeth his feete he putteth him in mynde of his fault but yet in such wise that he toucheth him not by name Read for the two verses following the 26. of Mat. Verse 24. 24. And there was a stryfe amonge them which of them should seme to be the greatest A. Concerning this contentioÌ„ and the original thereof we haue spoken in the 20. Chapter of Math. verse 24. Mat. 18.4 The which Luke semeth to place here out of order BV. The like contention also happened betwene the Apostles at another time of which mentioÌ„ is made in the 18. of Math. Mat. 10.28 28. Ye are they which haue bydden with me in my Temptations A. This sentence semeth to agree with that of Mathew Ye that haue followed me in the Regeneration shal sit vppon twelue Seates and Iudge the twelue Trybes of Israell wheÌ„ the son of man shall sit vpon the Throane of his maiesty C. But Luke vseth moe words then doth Math. For because the Apostles followed Christ in his temptations and stode constantly hee pronounceth that they shall also be pertakers of his Glory And he calleth hys contentions Temptations wyth the which God exercysed him and his Apostles And very aptely hee vsed thys word temptations because accordyng to the sence and feeling of his humane Nature his faith and Patience was proued 29. And I appoint vnto you a Kyngdome as my Father hath appoynted vnto mee C. He doth here make them not onely Liefetenants but also kings because he geueth vnto them that kingdoÌ„ whych hee had receiued of his Father By this his exaÌ„ple he exhorteth theÌ„ to patience lest they should to gredely desire that Kingdome which was geuen to him to dispose for although his father had appointed him to be a kinge Yet notwithstanding he was not by and by exalted to his Glory Nay hee abased himself first got him kingly Honor by the shameful death of the crosse BV. But if we refer these words to the former contention this shal be the sence Why do ye conteÌ„d among your selues who shal be greatest Lerne rather to serue of me for the more a man serueth the greater he shal be But be of good cheare euery one of you shal be great For ye haue walked with me in humility abiding with me in my temptations which I haue suffred by the Iewes for the which my brethren also haue forsaken me therfore ye shal raigne with me For alredy I dispose vnto you the Kingdom of Heauen euen as my Father hath disposed the same vnto mee that ye may enioy the same with me that ye may eat and drinke with me at my table that is to say that yee may enioye the Glory plesures of the life to come with me Therefore litte vp your mindes to those thinges which are to come putting away that Dreame concernynge this present felicity kingdome For here wee muste serue there wee shall raigne 31. And the Lord sayd Symon Symon beholde Sathan hath desyred to sift you as it were wheat C. Chryst speaketh not here only Hystorycally of the trouble to come But also plainly sheweth that his disciples must haue a battaile with sathan wtal promiseth vnto them victory And this is a very profitable admonition that so often as any stumbling block is laid before vs we may by and by set before our eyes the subtil snares of Sathan Euen as the Apostle Paule also teacheth saying â—ph 6.12 We wrastle not agaynst flesh and bloud but against rule agaynst power agaynst wordly gouerners of the darkenesse of this worlde agaynst spyritual wickednes in Heauenly things Therefore the meaning of Chrysts words is this When hereafter very shortly ye see me oppressed Know ye for a certaintie that Sathan will vse the same violence against you to ouerthrow you and that this is a very fit occasion for him to weaken your faith BV. And whereas he nameth Simon twise it sheweth the vehemeÌ„cy and serious affection of his Admonition Furthermore in that he sayeth Sathan hath desired he noteth that all euils come by the meanes of Sathan Wherefore wee are rightly taught in our daily prayer to pray that wee may be deliuered from all euil that is to say from the deuil sin Finally he admonisheth Peter aboue the rest because he should fal aboue the rest And it was meete that hee should fall more deepely then the rest
spoken without lying Euen as before he fayned hym selfe to bee a Wayfarynge man For they are both one And this alone oughte to satisfie vs that as Chryste blynded theyr Eyes for a time wyth whom hee spake that they might count him for a Common person so for a time he made as though hee purposed to goe further fayninge no other thing then that which in dede he mynded to doe but because he mynded to hyde the manner of his departure So that hee deceyued not his Dysciples by this Dissimulation but held them for a time in suspence vntill the full time of manifestation came Wherfore they to much deceiue themselues which make him theyr Patron for theyr lyes 29. And they constrayned him saying Abide with vs for it draweth toward night and the day is farre passed And hee went in to tarry with them And they constrayned him That is to say they instantly required perswaded and intreated him For it followeth Abyde with vs For it had bene vnmannerly and Barbarouse to haue constrayned him by force to lodge with them But in the Disciples humanitie thankefulnesse and hospitallity is commended to vs all and in the Lord moderate ciuillity in shewynge himselfe not hard to be intreated And he went in to tarry The lord is constrayned and held not with externall violence but with faith and Godly prayers So the Lorde fayned that he would go further to the Patryarke Iacob Ge. 32.26 when he sayd Let mee goe for it is Day But Iacob helde and constrayned him saying I wil not let thee goe except thou blesse me So he dissembled before Moses that hee would goe farre from the Israelites saying Suffer me that my wrath may waxe hoate agaynste them Exo 32.11 and that I may blot them out and may make of thee a greate people But Moyses so held him by fayth and earnest prayers that hee was pacefied and reconciled wyth Israell So Chryste fayned that hee would goe farre from the Woman of Chanaan when he sayd I am not sente but vnto the lost sheepe of the house of Israel It is not good to take the childrens bread and to cast it vnto dogs Ma. 15.24 But he is held of the woman by faith Who answered Truth Lord for the dogges doe eate the Crumms which fall from their maisters table For the which it was sayde vnto her O Woman greate is thy fayth be it vnto thee as thou wilte Wherefore although Chryst is not onely inuincible but also omnipotent yet notwythstanding because he hath bounde hymselfe to his word and promises hee may be constrayned and helde by man with faith and prayer 30. And it came to passe as he sat at meate with them he tooke bread and blessed it and brake gaue to them C. Many thinke that Chryste dyd not geue at this time bread vnto his dysciples to eate for theyr refreshing corporally but rather for a holye signe of his body And this is very plausible to be spokē that the Lord was knowē in the Spyrituall glasse of his Supper For the Disciples beholding him wyth theyr corporal eyes knewe hym not Moreouer the Papistes take thys place when they goe about to defraud the people of the other parte of the sacrament But because this coniecture hath no shewe of probabillity to leane vnto we must more simpely vnderstād the wordes of Luke Namelie that Chryste takyng Breade in his handes gaue accordyng to his maner thāks And it appeareth that he had a specyall manner of praying with the which he knew his Disciples were famillyarly acquainted 1. Tim. 44. Ti. 1.15 that beinge admonyshed by this noate they might the better looke about them And here let vs learne by our maysters Example so often as wee eate bread to offer thankes geuinge vnto the author of Life the which in deede putteth a difference betwene vs prophane men 31. And their eyes were opened and they knew him and he vanyshed out of theyr sight C. By these words we are taughte that there was no Metamorphosis or trāsformation in Chryst by which hee deceyued the Eyes of men but rather that the eye sight of those which sawe him fayled them because they were helde Euē as straight after he vanished not from the eyes because his Body was of it selfe inuisible because God gaue them not power to behold the same Whereby wee gather that the Lorde holdeth our eyes so often as it pleaseth him insomuch that our sighte is no sight and that we cannot knowe that which is before our eyes And he vanished It were more agreeynge to this place to say And he withdrewe himselfe Or He got him out of their sighte And not with the old Interpreter to say Hee vanished out of theyr sighte For we aptely vse this woorde Vanished when we speake of smoke or of Spyrites But the Euangelyste speaketh not here of a Spyrit Luk. 4.29 but of a true body And in that he sodaynelie vanished out of their sight it is rather to be ascribed to the power of GOD then to a shadow or phantasie Question R. But why did he so quickely withdraw himselfe being knowē For now he should haue had more delight to talke thē before Aunsvver C. We answer that it is no marueile if Chryst sodainely got himselfe oute of sight so sone as he was knowen because to haue lōger sight was nothing profitable leaste as the Disciples by theyr owne disposition were to much geuen to the Earth they should desire againe to draw him to an earthly life Therefore so far forth as it was needefull to declare his Resurrection he offered himselfe to be sene But by hys sodaine departure he taught that they oughte to seeke him elsewhere then in the world 32. And they said betwen thēselues Dyd not our heartes burst wythin vs whyle he talked with vs by the way and opened to vs the scryptures C. The Kingdom of Chryst broughte to passe that the Disciples had a true and liuely feeling of that secret Grace of the Spyrit with the which they were at the first endued For God doth often times so work in his seruants that they know not the power of the Spyrit for a time but do onely feele the same by secrete instincte So the disciples had conceiued at the first a feruent desyre but without any greate attention or regarde of the same the which nowe they remember Nowe so soone as Chryst is knowen vnto them they begin to call to mynd that Grace whych before they had receiued without any taste and perceiue that they wer dull For they accuse themselues of neglygence as if they had sayde Howe commeth it to passe that we knew him not as we went together For when hee pearced our hearts we should haue cōsidered who he was Therefore thus oftentimes we fele the power of God Though wee vnderstande not the same yet neuertheles it worketh not in vain For the fruite followeth afterwarde This oughte to humble vs when wee know