Gospell of the kingdome of God After that Iohn vvas taken BV. Now the Lord himselfe commeth forth to whom Iohn had opened and prepared the way that preachinge the Kingdome of God hee might nowe begin to raygne in the elect But before all thinges the tyme and the place is here noted The time as After that Iohn was taken Luke 4. The place that is to say Galile This is to be noted that the Lorde gaue place to the fury and extreme rage of Herode departing out of the way for a time and that he was led of the spirit as Luke expresseth By the which we are taught that if we do truely coÌ„mit our selues vnto the Lord his spirit shall safely direct vs in all things whether we flee or abyde incounter with our enemies For so the spirit led Christ our Lord and so also it led the Apostles from the fury rage of their persecuters that they myghte preache farther and sometimes made theÌ„ stand to it stoutly voyde of al feare in somuch that they were conquerers of their enemies either by lyfe or death That flight by the which the glory of Christ is deminished is vnworthy of a Christian and neuer vsed of the saynts but when thou doest so flee that thou mayest the more conueniently set forth the glory of God seeking nothing that pertayneth to thy selfe but only seekest to discharge thy office keeping thy selfe vntill thy hower be come thou dost nothing but that Christe did here at thys time at other times also Accordinge to whose example the Apostle Paule fled out of DAMASCO Act. 9 Looke by what spirite these men fled by the same spirite also they afterwardes of their owne accord offred themselues to their Persecuters Iohn 18. Euen so Chryst willingly met with those that sought his death Paule coulde bee stayed by no meanes from his Iourney which hee tooke to Hierusalem Act. 20 21. although hee knewe that tribulation imprisonment was there prepared for him A Christian therefore ought so to flee that hee hinder not the glory of Christ to the setting forth whereof hee is consecrated Wherefore we must prayâ—â—â— to the father that he will vauchsafe to gieue vnto vs that good spirit which may guide vs in the righte way not suffer vs to be caried after our owne will For no certayne thing can be coÌ„maunded as concerning sight neither can it bee praysed in all pointes nor altogether discoÌ„mended Preaching the Gospel of the Kingdome What the Gospel of the kingdome is reade the 4. Chapter of Mathew 15. And saying The tyme is come and the kingdome of God is at hande repent and belieue the Gospell The time is come BV. The Euangelist Marke is not content that hee hath declared the scope and suÌ„me of the preaching of the Lord but also addeth by by a certayne maner and forme of hys preachinge that by one Sermon wee might gather the order of the rest Notwithstanding he hath not rehearsed all things that he spake word for worde but onely the chiefe principal partes of the which fower are here declared Fyrst The time is come This thinge dependeth vpon the promises of the old testament For the lawe and the Prophets appoynted some certayne in the which the saluation of all the faythfull might be finished by the incarnation death of Christe the sonne of God For the prophet Daniell heard these words of the Angell Gabriell Three score ten Weekes are determined ouer thy People and ouer thy holy City that the wickednes may be consumed that the sinne may haue an ende that the offence may bee reconsiled to bring in euerlasting righteousnesse Daniel 9. to fulfill the visions and the Prophets and to anoynt the most holy one And in another place it is sayde Gene. 49. The Scepter shall not departe from Iuda and a lawe geuer froÌ„ betwene his feete vntil he come which must be sent This time sayth Chryst is fulfilled As if hee should say This day hath the father performed that which he promised to the fathers And herevpon followeth the seconde thinge which Marke noteth which maketh the firste more euident And the kindome of God is at hand BV. By Christ a way is made to the faithfull to come vnto the Father into the kingdome of God and moreouer God raygneth vpon the earth by the spirite by force and by his worde in the middest of the faithfull All those thinges therefore which the Prophets had foreshewed as concerninge saluation euerlasting lyfe righteousnesse of saintes and the kingdome of God in this world they are euen now at hande and are offered fulfilled by Christ Then also he doth gouerne vs when he doth make him selfe manifest vnto vs by his word when we forsake our own will which thing coÌ„meth to passe by the power of the holy Ghost WheÌ„ Christ came the state of the People of the Iewes was miserable and much impayred by horrible dissipation all men did that whych seemed good in their owne Eyes But they beinge gathered together by the word of the Gospell felt the kingdome of God if so bee that they were of the number of those which submitted theÌ„selues thereunto with obedience And now followeth the thirde parte of the sermon of Christ Repent That is to say let euery man enter into hys owne conscience let him acknowledge how corrupt daÌ„nable a sinner he is of him selfe let him also coÌ„fesse his sinnes and when he hath so done let him tourne froÌ„ theÌ„ and beholde the great mercy of God For the fourth parte followeth by the which the third is absolued And belieue the Gospell As if he shoulde say Although yee feele your selues to be sinners and to be condemned by the iust iudgement of God yet notwithstaÌ„dinge dispayre not in your sinnes belieue the Gospel which sayth that God to saue sinners sent his onely begotten sonne into the worlde that euery one which belieueth in him should not pearishe but haue life euerlasting Beleue therefore in the sonne of God the sauiour of the world By fayth taste of the gyftes of God Iohn 3. by faith Ioyne your selues vnto God A. If any man doe demaunde howe Marke here seperateth repentauÌ„ce from the doctrine of the Gospell when as notwithstanding it depeÌ„deth of the Gospell you may finde how to answere it in the fourth of Mathew 16. As he walked by the sea of Galile he sawe Simon and Andrew his brother casting nets into the sea for they were fishers A. As concerning the exposition of this verse in which is intreated of the calling of certayne of the Apostells reade the fourth Chapter of Mathewe 21 And they came into Capernaum and straite way on the Saboth dayes hee entered into the Synagoge and taught And they came into Capernaum BV. These things also doe pertayne to the place of doctrine and do shewe how greatly men ought to endeuoure them selues to preache the Gospell because the Lord him selfe preached
with so greate dilligence Yea Marke hath this thing more then the other peculiar to himselfe namely this that hee doth oftentimes inculcate shewe that our Lord Iesus taught And he chose vnto him Caparnaum being a wicked City least that any man should thinke that Preachers ought to flee and auoyde such as were wicked A. The Euangelist Mathew hath And he went about all Galile teaching in their Synagoges and preachinge the kingdome of God At the length they enter into Capernaum And straite vvay on the saboth dayes he entred BV. Math 4. All tyme certaynely is apt and meete for the preaching of the Gospell but specially the Saboth day which was appoynted of God to retayne and keepe his worship among men Euen so also euery place is meete and conuenient to preach the Gospell in if the matter and necessity so require But the Synagoge or the temple is a most meete place for this purpose 22. And they were astonyed at his learning For hee taught them as one that hadde authority and not as the Scribes And they vvere astonyed at his learninge A. The same words hath the Euangelist Luke C. But the Euangelists meane that the â—ower of the spirite shyned in the wordes of Christe in so much that it constrayned the prophane and colde hearers to meruayle And not as the Scribes Luke sayth that his worde was in power that is to say full of dignity but our EuaÌ„gelist S. Marke speaketh more fully adding the Antithesis that his words were not like to the words of the Scribes For seeing they were false interpreters of the Sciptures their doctrine was litterall and deade which breathed or shewed forth no efficacy of the spirite and in the which there was no maiesty Such coldnesse we may see at this day in the speculatiue Diuinity of the Papacy which onely consisteth in outwarde shewes Those maisters imperiously thunder out whatsoeuer seemeth vnto them good but seeing after a Prophane maner they babble prate of diuine matters insomuch that no religion can appeare in their doinges it is but filthy and friuolouse whatsoeuer they bring in For the Apostell Paule sayth not in vaine that the kingdome of GOD consisteth not in words but in power To be short 1. Cor. 9. the Euangelistes meane seing the order of teaching was then disordered and corrupted which brought no reuerence of GOD to the myndes of men that the deuine power of the spyrite was euidently to be seene in the words of Christ which brought fayth and credit vnto him This is the Power or rather the dignity authority at the which the people was astonied A. Of that which authority we may read at large in the seuenth of Mathew 23. And there was in their Synagoge a man vexed with an vncleane spirite which cryed And there vvas in their Synagoge C. It is lykely that this man which was possessed of an vncleane spirite was one of that multitude whereof Mathew maketh mencion sayinge And his fame spred through all Syria and they brought vnto him all those that were diseased were taken wyth grypings and them that were possessed with Diuells and those which were Lunatike and those that had the Palsey he healed them B. But the narration of Marke and Luke is not superfluouse because they bringe in certayne circumstances which do not only make the myracle more euident but also contayne a profitable doctrine For the Diuell doth craftely confesse Christe to be the holy one of God that men myghte haue a suspicion of some aliaunce betwene him and Christe By the which deceipt also he wente afterward about to make the Gospell suspected and he ceasseth not to attempt the like at this day And this is the reason why Christ commaundeth him to be still It may be truely that this confession was extorted from him violently and yet for all that betwene these two there is no disagrement namely that he being constrained to geue place to the power of Christ exclaimeth him to be the holy one of God notwithstanding craftely goeth about to obscure and darkeÌ„ the shining glory of Christe We must also note that hee doth so flatter wyth Chryste that hee might secretly wythdraw himselfe from his hand and by this meanes he is coÌ„trary to himselfe For to what ende was Christe sanctified of the father but onely the deliueringe men from the tyranny of the Diuell hee might ouerthrowe his Kingdome but because Sathan coulde not beare the power which hee perceyued to bring destructioÌ„ vnto him he sought to stay Christe in coÌ„ntempt by a vayne titell Vexed vvith an vncleane spirite E. As concerning the vncleane spirite reade the xii of Mathew BV. He is called a Spirite of his substance and of his nature and quality impure or vncleane R. As touching the power of Sathan we must first of al note that al men by reason of sinne are borne in the power of Sathan and are by nature the mancion places of Sathan and doe abide in his power vntil they be deliuered by Christ But Sathan in diuerse men doth shew his power and tyranny diuersly For one man is caryed headlonge of him by anger another by filthy lust he maketh one man his bondman through couetousnes and another through arrogancy one man hee tyeth with the bandes of enuy and another with furor and madnes And although all men which by nature are the Children of wrath are captiues vnto Sathan yet notwithstanding they are properly called Demoniakes or possessed of Sathan which are carryed by Sathan to furor and madnes Such kynde of Demoniake is heere offered vnto Christe Saying 24. Alas what haue we to doe wyth thee thou Iesus of Nazareth Arte thou come to destroy vs I know thee what thou arte euen that holy one of God Alas vvhat haue vve to doe vvith thee A. Of this question reade the 8. Cap. of Mathew Arte thou come to destroy vs R. By these woordes Sathan doth reason the cause with Christe and confesseth that he knoweth him to be the holy one of God which should be the Redemer of Israell and whom God according to the saying of the Prophet gaue to be the pledge of the People that he might helpe vp the earth agayne and possesse agayne the desolate heritages that he might say to the prysoners Esay 49. go forth and to them that are in darkenes come into the light and that he knewe very well that he was ordeyned of God to oppresse his tyranny and to destroy him but he thinketh that the time is not yet come that hee should be cast froÌ„ his tyranny into perpetuall punishment Sathan truely is addicted of God to perpetuall condenmation yet notwithstaÌ„ding he shal not be tormented vntill the latter Iudgment the which thing Peter meaneth wheÌ„ he saith 2. Pet. 2. God spared not the Angels which sinned but cast theÌ„ down into hel deliuered theÌ„ into cheines of darknes to be kept vnto iudgmeÌ„t they are kept sayth he vnto the
they desired to suppresse that which manifestly appeared to be true not that they went about to extinguish the glory of theyr maister but because of theyr dulnes which made them vneasy to be taught hardned them BV. But it is not here expressed vnto vs what words the Lord vsed in this reprehension of his disciples Luke 24 In Luke we read certaine words which tend to this end where by we may gather what that was which is not here expressed Let vs hereby learne to know that the Lord is angry gretly displeased with our vnbeliefe which haue such euident testimonies of the resurrection of our Fleshe and yet do doubte Wee muste all wayes fyrmely belieue that whych is confyrmed wyth such vndoubted testimonies As touchyng that whych followeth vnto the 19. verse Read the 28. of Mathew 19. So then when the Lorde had spoken vnto them Hee was receiued into Heauen and sate him downe on the right hand of God So when the Lord had BV. An other speciall poynte of our Religion is heere put downe vnto vs by Marke to the which at the lengthe all Thynges being finished our lorde Iesus came at the lengthe Hee was receyued sayeth hee into Heauen He hath put down that vnto vs in few wordes which Luke by many wordes declareth For the ascention of the Lord into Heauen Read the 8. of Math. And sate him downe on the righte hand of God BV. That is to say hee being entered into his Kingdome hath receyued power of all thynges both in heauen and in Earth As concerning the right Hand of God the sittyng of CHRIST at the ryghte Hande of the Father and the Kingedome of CHRISTE we haue spoken largely in the 22. cap. of Math. 26 and 28 20. And they wente forthe and preached euery where the Lorde workyng wyth them confirming the Woord with signes following BV. Heere the exact faith and the continuall diligence of the Apostles of the Lord is commended vnto vs. They Obeyed the LORDE whych commaunded them to preache the Gospell throughoute the whole World leauing vnto vs an Example to frame our selues and all that wee haue accordynge to the will and pleasure of the Lorde As touching that which concerneth the more Ample enlargyng of the exposition of this place Read the 28. Chapter of Mathewe the 20. verse FINIS Finalis AMBROSE in Lib. DE Virginibus Omnis anima accedit ad Chrystum quia omnia Christus est nobis Si vulnera curare desideras medicus est Si febribus aestuas fons est Si grauaris iniquitate iustitia est Si auxilio indiges virtus est Si mortem times vita est Si coelum desideras via est Si tenebras fugis lux est Sicibum queris alimentū est THE NAMES OF THOSE out of whose workes this exposition is gathered as followeth Martin Bucer B. Caluine C. Erasmus E. Musculus M. Philip Melanchton P. Erasmus Sarcerius E. Brentius R. Bullinger BV. Zuinglius Z. Vitus Theodorus V. Augustine Marlorate A. The Argument C LVKE the faithfull writer of the Euangelicall Historye was the inseperable Companion of the Apostle Paule euen as hee playnely gieueth Testimony of him selfe Many affirme that thys Luke was at the first by his profession a Phisition at Antioche Afterwarde when hee came to the Knowledge of Christe that he was studiouse in the Faith and exercised in Christian piety to his great commendation and they apply vnto him this place of S. Paule Deare Lucas the Phisition greeteth you A. The which notwithstandinge hereafter wee will shew to bee very vnlykely Colos 4.14 But their opinion is more probable which affirme hym to be one of those three which brought the latter Epistle to the Corinthians as wee may reade in the 18. verse of the 8. Chapter to the Corinthians 2. Timot. 4.11 And this is without all controuersie that Paule made mentition of this our Euangeliste when hee wrote thus vnto Philemon Marcus 2. Timo. 2.8 Aristarchus Demas Lucas my fellow labourers salute you And writinge vnto Timothe hee sheweth that hee suffered with him all maner of perilles for the name of Christ when as all the rest of his fellowes either forsooke him or els fell away Luke saith he is with me alone C. Notwithstandinge that which Eusebius affirmeth is to childish as that Paule is the Author of that Gospell of the which S. Luke beareth the name because he maketh mention of his Gospell As though it did not euydentlye appeare by that which is straight after added that hee speaketh of the whole preaching and not of one Booke For he saith For the which I suffer trouble euen vnto bondes And it is certain that he did not suffer bonds for the writing of a Booke but because he did minister preach with opē mouth the Doctrine of Christ A. More ouer this faithfull Seruaunte of Chryst S. Luke hath left vnto vs two sacred Histories the which he hath writtē no lesse diligently thē faithfully R. In the first hee hath written both Learnedly and also most plainely concerning the acts Doctrine and Ghospell of our Lord and Sauiour Iesus Christ in the other he hath very artificially pēned the Actes of the Apostles of christ from the time of his assention into Heauen And both these hee he queathed to a certaine godly Religious man named Theophilus his deare friend C. that hauinge the custody of this Heauenly treasure hee might faithfully leaue and dispose the same vnto his Posterity A. But because the author him selfe contrary to the maner of the other Euāgelists hath made a preface to this Euangelicall hystory let vs cōtented wyth these few words come to the explication of the same FINIS Chapter the first 1. FOr asmuch as manye haue taken in hand to set forth in order the declaration of those thynges vvhych are most suredly to bee beleeued amonge vs. For as much as many R. This Exordium and preface which Luke hath set before his worke sheweth to whom this worke was dedicated and also what mooued the author him selfe to write the same C. Where fore only Luke maketh a preface to his Gospell that he might briefely shewe the cause which mooued him to write But where as hee writeth to one man alone it seemeth very absurde seeing it rather appertayned to his Offyce to call men generally to the Fayth by the open sounde of the Trump Therefore it seemeth not meete that the Doctryne which belongeth not to one or to two no more but to all estates of men should be by him priuately dedicated to his Theophilus Hereupon it came to passe the some thoughte this word Theophilus to be a name appellatiue and that al the Godly are called theophilos that is to say Louers of God of the Greeke worde Theos and Philos. To the which Opinion the Epithete whych is therewithal added is contrary For hee calleth him Most exellent Theophilus And wee neede not be a fearde of that absurdity which mooued them
soone as I had searched oute diligentlye all thinges from the beginning c. For the Teacher must take heede that hee teache nothing but that is sounde true and most certayne Also the Godly hearers must be assertayned of that doctryne which they must beleue that it is the worde of God and the moste sincere truthe Otherwyse they shall not bee able to stande agaynst Synne Death and Hell For by Fayth onely in the worde of God these are ouercome the which cannot be firme sincere excepte first of all the mynde bee assured concerninge the truth of the worde Most excellente Theophilus E. Theophilus is the proper name of a notable and worthy Personage to whom this Booke which appertayneth to all the faythfull was dedicated by S. Luke euen as wee haue sayd before in the first verse 4. That thou mightest know the certainty of those things whereof thou hast ben informed That thou mightest know E. The latine word is not vt Cognoscas but vt Agnosias betwene the which there is dyfference for Cognoscere signifieth to know but Agnoscere signifieth to know of olde or by proofe As wee knowe him whose face we haue seene not many yeares before Whereof thou hast bene informed In olde time they which were newly baptised had deliuered vnto them the mysteries of the Christian fayth but by word of mouth without writing according to the maner of those olde Deuines amonge the Aegyptians Druides vvere somtime in Fâ—ance called Gallia one of the the tvvo estates of lâ—ke conâ—ition as the spiritualty is novv among vs. and of the Druides amonge the Frenchmen This was to be newly instructed in the misteries the which Paule and Luke call in Greeke Gatechein for Echein signifieth to sounde with the voyce whereof came Catechein which signifieth to teache and instruct by worde of mouth those thinges which thou wilt not leaue in wrytinge Whereupon they which were taught were called after the same maner Catechoumenoi or Catechetoi that is not yet entered into Religion and they which taughte Catechetai that is to say Teachers The Sence therefore and meaninge of S. Luke is this That thou mightest nowe more fully and certainly know by wryting those thinges which thou afore time at thy entery into Religion learnedst by woorde of mouth Hereby wee learne that wee must reade S. Luke to this ende that wee might be without all feare and secure in his narration not doubtinge whether he speake in good sooth yea or no but assuring our selues that wee haue a true and most certaine narration The certainty of those thinges E. Wee doe the more assuredly knowe those thinges which wee haue learned by writing and order specially if wee haue hearde the same before of others or all one thing of the selfe same men because the continuance of the narration doth bring great credit to any thing C. This place verely is worthy to be noted with dilligence for the Worlde cannot discerne fayth from an opinion For that which the World conceiueth hath no certaynty But God woulde haue vs sure There is also another coÌ„mon error for some men when they would haue any certainty doe rather canfirme and stay them selues vppon thinges which come vnlooked for then vpon the manifest truth But wee see that God will not haue vs to wander for hee hath gieuen vs that vppon the which wee may stay our selues as this Hystory Let vs vse his benefite and not settell our myndes in error and in doubtfull matters vnder the pretence of Fayth And withall let vs knowe that we must not receiue for a certaynty what soeuer is spoken but must vse Iudgement As for Example there were many vayne Opinions spread abroade after the resurrection of Christ all which if a man will imbrace there shall be no ende Therefore the Lorde gaue vnto his Apostells a deepe wise coÌ„sideration in writing that we might haue somewhat certayne Neuerthelesse wee must take heede that we thinke not the authority of that holy Scripture to depend vpon men as the enemies of truth dreame but vpon the true God who hath spoken by his holy spirite in his seruauntes R. Wherefore how well so euer wee knowe the Canonicall Scripture because the Church hath allowed the same yet notwithstandinge neyther the true Church of Christe nor the Hypocriticall and false Church which is mixte with the true Church oughte to vsurpe vnto them so great authority as to inuert the holy Scripture to appoynt newe Commaundementes of God and to make newe Articles of fayth but we ought rather to doe this that seeing this holy Scripture which the Church hath deliuered to vs as it were from hande to hande is approoued and confirmed by most assured testimonies and seing that wee men are not the Authors but the Witnesses of the Scripture not Heads but Members of the Church not maisters but mynisters not Lords but the seruauntes of Christe this I say considered wee oughte to imbrace this Scripture with both hands Let vs submit our selues to these coÌ„maundements of God which are conteined in this Scripture and let vs obay this fayth which is prescribed vnto vs loÌ„ge before by the Prophetes and Apostles and so by the whole Apostolyke church that we may attayne true Saluation in Chryst Iesus the which we oughte to desyre aboue all Thinges in the World 5 There was in the Dayes of Herode the Kynge of Iurye a certayne Prieste named Zacharias of the course of Abia and his wife was of the daughters of Aaron and her name vvas Elyzabeth There vvas in the Dayes of Herode B. The Myraculous rising of Iohn the first Euangelyste made somewhat to the commending of the pryce of the Gospell and of the acceptable time which began when the Gospell was preached in the Worlde C. Wherfore verye fitely Luke begynneth his Gospell at Iohn the Baptiste euen as a man which would speake of the Day Lyghte beginneth at the Day starre For he went before the Sonne of ryghteousnes which was euen arysing as doth the Morning starre The rest of the Euangelistes also make mencion of him but they begin at that time when he executed hys Office But Luke seeketh to brynge Credit and estimation vnto him before hee was borne setteth forth the wonderfull and mighty power of God in his Infancie and sheweth that he was appointed of God to be a Prophete before meÌ„ could discerne what he should bee the whych he doth to this ende purpose that he might be heard with the greater reuerence wheÌ„ he should come abroad to set forth the glory of Chryst And this Herode of the which Luke maketh mencion was the son of Antipater whome his Father aduaunced vnto the Kingedome in inlargynge whereof he tooke such paynes and Laboure that hee was called Herode the greate And there are some whych thinke that he was therefore heere named of Luke because hee was the firste forreyne Kyng And that therefore it was a conuenient time for the redemption because the Scepter
was not to make equall with Christe But Iohn the Baptist in his degree was great but the greatnes of Christ is straight way expressed when it is sayd And the Sonne of the hyghest By the which wordes the Angell extolleth the sonne of Mary aboue all Creatures For he hath his singuler and proper to hym selfe alone Heb. 15 that hee shoulde bee called the Sonne of GOD euen as the Apostell affyrmeth Wee graunt that the Aungells of Heauen and Kings of the earth haue sometyme these Tytells geeuen vnto them in the Scripture but these are called the Sonnes of GOD in common for their excellency And there is no doubte but that God doth exempt his Sonne from all others when hee peculiarly speaketh thus vnto him Thou arte my Sonne Therefore Christe is Ioyned here neither Psalm 27 with Angells nor with men that he might be in the number of the sonnes of God but that which is geuen vnto him is such that none may presume to take the same vnto him The Sonnes of God are Kinges not by the right of Nature but because it hath pleased God to aduaunce them to such honor This title belongeth not to the Angells but only because vnder the most chiefe they excell amonge other Creatures VVee are the sonnes of God by adoption We also are the sonnes of God but by Adoption which wee obtaine by faith and not by nature but Christe is the onely begotten sonne of God A. Also this woorde Highest is the name of God very ofteÌ„times vsed without the Substantiue God as heere Thou only art the moste highe aboue all the Earth Psal 83.29 Also It is a good thing to praise the Lorde Psal 92.1 and to singe vnto thy name O thou most high Also I wyll bee lyke vnto the most hygh Esay 14.14 C. And whereas the Angell vseth the worde of the future tence sayinge hee shal be called the wicked Dogge Seruetus thereby goeth aboute to proue the Christe is not the euerlasting sonne of God but that he began so to be accouÌ„ted when he tooke vpon him our flesh but this is horrible blasphemous Seruetus Heresie He reasoneth thus Christe was not the sonne of God before he taking vpon him our flesh appeared in the world because it was said vnto the Angell He shal be called the Son of the highest But we answere that the Wordes of the Angell haue no other signification but that the Sonne of God should be manifestly declared to be such a one in the fleshe as hee was with the Father from euerlastinge that is to say eternall For to bee called is referred to euident knowledge And there is great difference betwene these two Whether hee began to be the sonne of God which was not before or whether he was reuealed among men that they might knowe him to be the same which was promysed longe before Verely seeinge God the Father was called vpon of his people in all ages and acknowledged to bee a Father it must needes thereof follow that he had a Sonne in Heauen of whom and by whom thys Fatherhoode came vnto men Therefore men shall arrogate to much vnto them selues if they presume to boaste them selues to bee the sonnes of God without it be in respect that they are Members of his onely sonne Wherefore it is certayne that the holy Fathers were bolde to geue vnto them selues that honorable name onely vpon trust of the Sonne which was there Mediator Moreouer what this more perfect knowledge Rom. 8. Galat. 4 of that which we now speake can doe the Apostell Paule teacheth in another place namely that now wee may both cry and call God our Father And the Lord God shall geeue vnto him the seate C. Hee promiseth that it shall come to passe that shee shall be with childe with him which was promised to Dauid the King to the ende the Virgin might the better knowe that hee should be the same Redeemer which longe before was promised vnto the Fathers And so often as the Prophets speake of the building vp of the churchs they referre the whole hope of the faythfull to the Kingdome of Dauid in somuch that it was holden as a sure grouÌ„d-amonge the Iewes that the saueinge health of the Church consisted in the happy and prosperouse Estate of that Kingdome and that nothinge coulde better agree with the Office of the Messias than to builde vp a new the kingdome of Dauid Wherefore also the name of Dauid is sometime geuen to Ier. 30 â— the Messias â—ze 34.24 Oze 3.5 As this They shall serue their Lorde and Dauid their King Also Dauid my seruant shall raigne a Prince ouer them And those places where hee is called the Sonne of Dauid are well ynough knowen To bee shorte the Angell sheweth that the Prophesie of Amos shall bee fulfilled in the person of Christe Amos. 9.11 concerning the raysinge vp of the Tabernacle or throane of Dauid which was broken downe and ouerthrowen R. To the which agree the wordes of the other Prophet Esay 9.7 sayinge Hee shall sit vpon the seate of Dauid and vpon his kingdome that he may confirme and establish the same in Iudgement and in righteousnes from henceforth for euermore The Seate of Dauid is the Kingdome of Dauid not which Dauid possessed but which GOD promysed to Christe the Sonne of Dauid Also how Christe is sayd to bee the sonne of Dauid reade the 22. Chapter of Mathew beginning at the 43. verse 33. And hee shall raygne ouer the House of Iacob for euer and of hys Kingdome there shal be no ende And hee shall raygne ouer the Dan. 7.13 A. This also was promised by the prophets Beholde one came as the sonne of man with the Cloudes of Heauen c. His dominion is an euerlastinge dominion which shall neuer be taken away Mich. 4.7 and his Kingdome shall neuer be destroyed Also He shall raygne ouer them in Mounte Syon from that time forth for euermore Ouer the house of Iacob C. Seeing saluation was specially promysed to the Iewes euen as the couenaunte was made with their Father Abrabam Rom. 15 8 and Christe as winesseth the Apostell Paule was a Minister of the Circomcision the Aungell doth not without cause appoynte his Kingdom in that nation euen as it was his proper seate But this is not disagreeinge with other Prophesies which extende the Kingdome of Christe to the vtmost partes of the Earth For God hath ingraffed the Gentiles by a newe and wonderfull Adoption into the stocke of Iacob who were before straungers notwythstandinge so that the Iewes might keepe the more principall place as the first begotten Euen as it is sayd The Lorde shall sende the Rod of thy Power out of Syon Psal 110 2â— Therefore the Seate of Chryste was placed amonge the People of Israell from wheÌ„ce he subdued the whole world vnto him For so many as hee gathered together by fayth vnto the Chyldren of
degree A. This agreeth with the sayinge of Daniell Dan. 2.21 how that GOD chaungeth kingdomes GOD maketh al things to tremble vnder his mighty hand He which placeth Kings in their seat doth also displace theÌ„ againe geueth their kingdoms to others The like song did Anna the mother of Samuel sing 1. king 28 Psa 107.40 C. Therefore thus the holy Virgin attributeth that to the prouidence Iudgments of God which prophane wicked men call the wheele of fortune Kinges â—eâ—tes staÌ„d at the disposition of God Nâ—twithstandinge let vs knowe the absolute power is not geuen by God that as a tyrant he might turmoile tosse meÌ„ like teÌ„nis bales turne theÌ„ vpside downe but a iust gouernment the which hath excellente Reason though often times we see not the same For soden alterations do not please God that in Iest sporte hee might lifte vp a loft those whom by and by after hee determyneth to cast downe but rather the wickednesse of men altereth the state because no man doth acknowledg that the state coÌ„dition of all men standeth in his determination and power But because they are set aboue others they doe not only contumeliously cruelly triumph ouer their neighbours but do also fret and fume against the author of their dignity Therefore let vs be well assured that whatsoeuer is high and excellent in the world is subiect vnto God and that the whole World is gouerned by him insomuch that some are aduaunced and extolled to honors seate and other some slide from their Throane or at leaste fall downe headlonge This cause and end of alterations are shewed by Dauid and Daniell in their places of the which we haue spoken before Wee see how that the Princes of this worlde are proude passing measure the they geue them selues to excesse to ryot and how that the sweetenesse of prosperouse fortune hath bewitched them It is no marueile if the Lorde cannot beare so great ingratitude Hereupon oftentimes it commeth to passe that they abyde not longe stable whom God lifteth aloft Moreouer the maiesty gloriouse pompe of Princes and Kinges amazeth the common sorte of men so that very fewe thinke that there is any other Maiesty or Power aboue the same But if Princes mighte bringe their Scepter with them from their mothers wombe if so be their kingdome might last foreuer al knowledg of God of his prouidence would by by vanish away Therefore the Lord lifting vp those aloft which are of low degree doth deride as it were openly the pryde of the world withall teacheth his children simplicity and modesty Now let vs note wherefore Marye sayth that the Lord casteth downe princes from their Throanes Kingdoms are altred by Gods prouideÌ„ce exallteth them of low degree namely to teach that the Worlde is not guyded by the blinde wheele of fortune but that all chaunges and alterations whatsoeuer come by the prouidence of God B. And it is not vnlikely but that she had respect vnto the tyranny of Herod and to other wicked men which at that time wickedly oppressed the people of God whose miserable destruction she foresaw Christe their King and deliuerer being nowe incarnate Peraduenture also shee had respect vnto the Maiesty and Kingely power of her Auncetors the which power Pompe seeing they were wicked was brought to naught but was now to be restored by her Childe borne of so abiect and base a mother into a farre better State then euer happened to her auncetors 53. He filled the hungery with good thinges and the ryche hee hath sente away empty C. By this verse she prooueth that God doth gouern with excellent equity those thinges which seeme to trouble the whole order of the World and to peruert the Iudgements of the same He filleth sayth she the hungery with good thinges because they being abased sigh vnto the Lord that they might be for an example vnto others and maketh riche men poore needy because they trusting in their riches swell and wax proude So that wee see the cause why God is pleased with alterations is because great riche mighty men being puffed vp with their fullnes Pride in prosperity â—o be takeÌ„â—eede of arrogate all things vnto them selues attribute nothing vnto God Wherefore let vs beware that we wax not proud in prosperity Wee must also beware of the swellinge fulnesse of the fleshe least at the laste it make vs sodaynely empty agayne But this doctrine bringeth no small comfort to the godly who knowinge their neede and as it were hungery persons sighe and groane vnto God bycause God filleth the hungery with good things The which Sentence is ofteÌ„times to be read in the scriptures and is therfore to be noted that we may know our stability to be founded vpon the prouidence of God BV. Others will haue those that huÌ„ger and thirst after righteousnes to be here vnderstoode who being taught by the spirite of God and beinge voyde of all vaine confidence feele how needy empty they are of all good things and how that they are nothing haue nothing and can doe nothinge of their owne strength And therefore they forsake them selues and flee vnto Christe the onely Welspring of all goodnesse Hee filleth these with a certaine treasure of goodnesse that they may abound in all grace and in all good words works On the contrary part he sendeth empty away from him the rych which promise to them selues of them selues all thinges that when they thinke themselues to be wise iust and ryche they may be found voide empty of al these things We haue many examples in the Gospell but specially that of Simon of Mary Magdalene also of the Pharisey â—uk 7.36 â—uk 18.10 and the Publicane And S. Paule sayth What shall wee say then That the Gentyles vvhich followed not righteousnes haue obtained righteousnes â—om 9.30 eueÌ„ the righteousnes which coÌ„meth of Fayth But Israell which followed the law of righteousnes hath not attained to the law of righteousnes 54. He hath helped his seruant Israel that they might bee mindefull of his mercy C. In this laste parte Mary applyeth generall sentences to the present Circomstance This ought to be the order of the wordes The Lord hath remeÌ„bered his mercy which hee promised that hee would performe to Abraham to his Seede for euer and therefore hee hath holpen his seruaunt Israell Concerning these promyses reade the first of Mathewe the firste verse C. The suÌ„me is this that God hath now performed fulfilled the saluation which hee promised before vnto the Fathers The latine woorde for the which wee haue here Hee hath holpen is Hee hath taken vp In the which speach we haue an apte metaphor For so the state of the people was fallen and decayed that there was small hope that the same shoulde bee restored and set vp againe Therefore hee is sayd to haue taken vp Israell bycause God by reachinge out
of the Parable that theyr Counsailes are voyde and frustrate and theyr deuises Foolish which trusting to the abundaunce of theyr Riches haue not theyr onelye confidence in God and are not contented with their measure and not ready to suffer both prosperitie and Aduersitie who shal at the last haue that punishment which is due to theyr Vanitie R. To this effecte Salomon wryteth saying There is yet a Plague vnder the Sonne and it is a generall thynge amonge men When God geueth a Man Riches Goodes and honor so that he wanteth nothinge of all that his heart can desire and yet God geueth him not leaue to enioy the same but another man spendeth them A Let vs harken therefore to that excellent Counsayle of Dauid saying If Riches increase Psal 62 11 set not thy Hearte vpon them For when a Riche man dyeth he shall carry none of his goods with him neyther shal his Pompe follow him 22 And he spake vnto his Disciples Therefore I say vnto you take no thought for your selfe what yee shall eate neither for the Bodye what ye shall put on R. Although this Sermon of Chryst pertayneth to all the Godly yet notwithstanding it was moste necessarie for the Apostles of the Lord. For seeing the time was come that they must be sente not onely into Galile and into Iury but also into the whole World to preach the Gospell of Chryst firste of all they were called away froÌ„ their handy occupations with the which hitherto they had got theyr liuing Secondly as yet publique parishes and Stipendes were not appointed to the ministers of the Gospell As yet Couetousnes flowed in men insomuch that no man coulde hope for any Liberallity at theyr hands Finally Chryst was so poore in this Worlde because hee would be so to make vs Rich that he could not geue vnto his Apostles sufficient prouision It is no marueyle therefore if they were so carefull for Foode and Apparell insomuch that they thought rather to follow theyr occupation againe then the calling of the preaching of the Gospell Chryst with this Sermon comforteth theyr carefull cogitation and exhorteth them to set aside this carefulnes to the whych Exhortation hee addeth very stronge Arguments by which he sheweth that it is not onely superfluous but also great vnbeliefe to be carefull for fode and Apparell as to forsake Godds calling and to follow the desires of the Flesh For this and the reste whych followeth vnto the 29. Verse Reade the sixte Chapter of Math. verse 25. 29. And aske not what ye shall eate or what yee shall drinke neither be ye of doubtfull mynde Neither bee ye of doubtful mynde Thys Verse agreeth with the laste sentence of the sixte Chapter of Math. in the which chapter we haue at large the Exposition of this Verse and the rest also which followeth vnto the 32. Verse 32. Feare not little Flocke for it is your Fathers Wyll to geue you a Kingdome Fear not C. By this senteÌ„ce Christ confirmeth the Faith and trust whereunto he exhorted his disciples R. And he vseth an Argument of the more to lesse thus Will not hee which intendeth to geue you a heauenly kingdom geue those thinges also which are necessary for this Corporall Life Seeing he promiseth a Heauenly Kyngedome we must thinke also that all things necessary to Saluation are promised C. For how should God deny corruptible foode vnto his Seruants whom he hath adopted to bee heyres of hys Kingdome R. When I sent you forth sayth he without Wallet Luk. 22.35 Scryp or Shoes did you want any thing And they sayd vnto him Wee wanted nothing Little Flocke He calleth theÌ„ a litle Flocke because they were but twelue Apostles and seuenty Dysciples and a few others which followed Iesus out of all Galile and Iury. It ought also to be referred vnto those which beleued in Chryste by the preaching of the Apostles of which the number was alwayes the lesser Many are called but few are chosen saith the Lord. Ma. 20.16 He calleth them a Flock therefore he is the Sheepeheard which fedeth I am the good Sheepeherd saith he a good Sheepehear gieueth hys Life for his Sheepe A. And Peter calleth the Church the flock of Christ when hee sayth Feede so much as in you lyeth the flocke of Chryst â—â—h 10.11 â— Pet. 5.2 R. If wee did way this dilligentely in our hearts and were certainly perswaded that he is our Shepeheard it would take from vs all feare not onely of hungar but also of all other perils For it is your Fathers pleasure Herby he sheweth that we haue Eternall Life onely by the free mercy of God For euery word hath his seueral Emphasis or force If it please God what can hurt vs although not onely al meÌ„ but also all Deuils mislike of the same Who can alter the pleasure and will of God Or who can withstande the same Againe If God bee a Father why do ye doubt of his wil He which is a Father can not by nature stay his affection but hee must needes do good vnto his Children specially wheÌ„ they are in perill Peraduenture amonge men there are some vnnatural fathers which loue not their Children But God as he is by nature inchangeable euen so those whom hee doth acknowledge for his sons he doth so preserue kepe that they cannot perish in any aduersity Wherupon he speketh thus by the Prophet Will a womaÌ„ forget her owne infant Esa 49.15 and not pittye the Son of her Wombe And thoughe they do forget yet will I not forget thee And again The mouÌ„tains shall remoue the hils shall fall downe but my louing kindnesse shall not moue Esay 54.10 and the bond of my peace shal not fall downe from thee And hee is not only the father of the Patriarks of the Prophets and of Dauid and of Ezechias and others but also hee is your father though ye be poore men of lesse fame yea loke how much more poore ye are so much the more hee is your father if so be ye cleaue vnto hys sonne by faith To geue vnto you Not by the merits of your Woorkes could ye obtaine this heauenly benefit but it is geuen vnto you by the free mercy of your Father Yea euen to you I say though poore thoughe vnwise vnrighteous and sinners Yee are poore but God maketh you riche ye are Fooles but God choaseth the foolish thinges of this World to confound the wise ye are sinners but it is God which doth iustefy Who seing he spareth not his owne son but geueth him for you al how can it be that with him also he should not geue you al things A kingdom Not an erthly RoÌ„ 8.32 or transitory but a heauenly and euerlasting kingdome What thinge then shall ye want The Kinges of this World want neither Foode nor Apparell what should theÌ„ be wanting vnto you being chosen to bee heauenly Kinges C. To be short seeing Chryst testefieth plainly
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
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
vvhat measure yee meate This sentence seemeth not to be set in his right place and order and truely the Euangelistes were not curiouse in placinge the wordes of Christe but doe oftentimes heape diuers of his sentences together The exposition of these words yee may reade in the 7. of Math. 26. And hee sayd so is the Kingdom of God euen as if a man should sowe seede in the grounde B. Christe by this Parable meaneth that the Gospell doth euen so wonderfully contrary to the expectacion of man and when they thinke not of it by litle and litle growe vp and fructefie not sodenly but in that order which the father hath appoynted After this manner truely and in this our age the kingdome of God is come vnto vs men in deede looking for nothing lesse then the same Whereuppon in deede these vngodly sayings of the wicked came from whence commeth this kinde of Doctrine In how short time hath it preuayled But such is the kingdome of God it bursteth forth before that flesh and bloud can perceiue the same After this maner God disapoynteth the expectacion of the world and by his base foolishe and weake confoundeth the gloriouse 1. Cor. 1. wyse mighty as S. Paule teacheth in his Epistell to the Corin. 27. And should sleepe and ryse vppe night and day and the seede shoulde springe and growe vp hee knoweth not howe C. Chryst went about to direct this Similitude to the Preachers of his worde least they should coldely goe about their office wheÌ„ they see not fruit of their labour to appeare by and by Therefore he setteth before them Husband men to follow which vpon hope of reapinge cast seede into the Earth neither are troubled with careful eare but goe to rest and rise earely againe that is to say according to their maner they are alwaies occupied in their daily laboure and doe refreshe themselues with sleape in the nyght vntill at the length the Corne waxe rype in due tyme. Although therefore the seede of the Woorde lye couered for a time Christe notwithstandinge commaundeth the godly Teachers to bee of good hope least distrust make them slouthfull 28. For the earth bringeth forth fruit of her selfe first the blade then the Eare after that the full Corne in the Eare. BV. As if he should haue sayde The Seede doth not growe vp so soone as it is sowen and aryse to be Corne but it hath a distance and it doth arise by increase So doth the worde of God fructefy also being cast and receyued into the Heartes of the faythfull For vertue groweth by certayne Degrees of increase For as no man is a perfect Artificer at the first euen so no man is perfect out of hand or without time in all vertues 29. But vvhen the fruite is brought forth anon hee thrusteth in the Sickell because the haruest is come E. The Phariseys Scribes Hyghpriestes Elders Rulers of the People Princes Kinges Philosophers haue contenciously gone about and doe at this day to ouerwhelm the seede of Gospell leaste it shoulde come forth Nothstanding these striueing against it in vaine it hath taken roote through out the whole Worlde neyther shal it cease to growe euen vntill the end and consummation of the Worlde that the whole Corne may be rype When the time of Haruest shall come the Sickell shall bee put into the Corne and then all things being cut vp the tarâ—s shal be cast into the fyer and the pure and cleane Wheate shal be put a parte into the Barne as our sauiour Christ himselfe teacheth in the 13. of Math. In the which Chapter reade the exposition of the 30. verse and one and thirty and 32. 33. And vvith many such Parables preached he the Woorde vnto them as they were able to heare it E. That is to say by these and by many such kinde of Parables the Lorde Iesus did propounde to the rude and grosse people the Image of the successe of the Gospell to come framing his talk to their capascity For hee spake nothing vnto them then but onely by obscure Parables because as yet they were not capeable of the bare worde For if hee had sayd that hee should bee shortly put to death of the Iewes that hee should by and by ryse agayne and spreade abroade his glory through out the whole Worlde insomuch that hee which seemed to bee weakest of all should be thought to be a Prince of the whole Worlde and that none shoulde haue peace and assurance of saluation but through him none woulde haue borne his wordes neither woulde they haue belieued him And yet notwythstanding it was meete that they should remember these things as by a dreame that afterwarde they might knowe by the matter it selfe what the Parables ment But hee declared to his Apostells by secrete communication what was the secret meaning of all the Parables which he spake 35. And the same day when euen was come he sayd vnto them Let vs passe ouer vnto the other side Math. 13 Luk. 8. A. This history must thus be ordered by the wordes of Mathew Marke Luke And it came to passe on a day when Iesus had spoken these Parables and when the euen was come he went from thence sayth vnto them Let vs passe ouer vnto the other side of the Lake And when hee had sente the People away he went into a shyp and his Disciples with him And so soone as hee was in the Ship they loused and went ouer As touching the 36. and 37. verses reade our exposition vppon Mathewe the 13. Chapter 38. And hee was in the sterne a slepe on a Pillowe and they awaked him and sayde vnto hym Maister carest thou not that we pearishe And he vvas in the Sterne a sleepe Behold here howe Christe declareth himselfe to be a man in all poyntes sinne onely excepted What therefore will he deny vs which vouchsafed to be partaker of all our infirmities And they avvaked him Heere wee see by what meanes God is wonte to trye his sayntes For the nature of temptacion is here lyuely paynted forth Hee sendeth vppon his Dysciples a fearse tempest and beinge not content wyth this he suffereth the Ship to be ouerwhelmed and couered with water beside this he seemeth altogether to neglect them being in extreame pearill For they looking nowe for extremity he lyeth a sleepe carelesly in the ship Thus truly the sayntes and Children of God are prooued oftentymes they thinking that God will lay more vpon them then they are able to beare Notwithstanding hee will not suffer them what daunger soeuer they be in to bee voyde of hope Euen so here wee may see the Disciples who although they looked for nothinge more certaynely then death yet notwithstandinge they were not altogether wythout hope They awake the Lorde and pray for help notwithstanding so that they fearing extreame pearill are not quight without trust of deliueraÌ„ce the which their prayer vnto the Lord doth playnly decare For they woulde
the 16. Verse 40 And they sate downe here arow and there arow by hundreds and by fiftyes E. Heere is to bee noted the obedyence of the People in sitting downe so orderly a hundred in one row and fifty in another according to the conuenient aptnes of the place As concerning the 41. and the 42. verses read the 14. Chapter of Mathew 43 And they toke vp twelue baskets full of the fragments and of the fishes The Euangelist S. Iohn addeth And when they were satisfied he sayeth to his Disciples gather vp the fragmēts which are left least any thing be loste They gathered vp therefore and filled twelue baskets full with Fragmentes of the fiue Barly loaues Read the 14 of Mathew for this verse and the 44. following 45 And straight way he constrained his Disciples to goe into a Ship and to goe ouer the sea before into Bethsaida while he sent away the people And straight vvay he constrained his B. So before we reade that when he had shewed his Deuine power was exceedingly troubled with the multitude of People hee soughte to escape for a time For he cared not neither would he haue the Carnall commendation of the People he rather sought to haue men hunger after the word of GOD And in Iohn the very cause in deede is declared why he sent away the people For this he writeth Iesus therfore whē he knew that they would come carry him away to make him a kinge went away agayne alone into the moūtaine Hee would not haue an earthly kyngedome which was the heauenly Kyng and at this present he would be sene in the forme of a Seruaunte not in the forme of a King And to goe ouer the Sea before Reade for this Verse and for the exposition of the 46. followinge in the 14. of Mathew 47 And when euen was come the Ship was in the middest of the sea he alone on the Land S. Iohn hath And when Euen was come his Disciples went downe to the Sea and gate vp into a Ship went ouer the Sea towardes Capernaum And it was now darke and Iesus was not come to them All the reste of thys story vntill the 52 Verse with the exposition thereof is contayned in the 14. of Mathewe before beginning at the Verse vnto the 32. Verse 52 For they vnderstoode not what was done of the Loaues because their heart was hardened For they vnderstode not 2. That is to say They forgate so great a myracle which the Lord had done for them euē of late when hee fed fiue and twentye thousand with fyue Loaues And hee doth as it were shew a reason why the Disciples were so out of measure afrayd Whereby we learne that the faith of many men is very slow and fearefull But the Lord suffered his Disciples to fall away to be ignoraunt and to be infirme in many things least the weak that should be afterward in the church should be discouraged whēthey should see the chiefe Apostles to haue so great infirmity But these thinges only pertayne to the Disciples of Chryst that is to say to those which heare his word cleaue to the same and follow it not to those which heare not his worde or whych persecute his word As concerning the Verses 53. and 54. Reade the exposition of the fourtene chapter of Mathew 55 And ran forth throughout all the Region round aboute and began to carry aboute in Beds those that were sicke thyther where they heard that he was BV. Chryst is the sauioure of all men Therefore he doth not onely deliuer his Apostles which are in daunger in the swelling waues of the Lake but he cureth the Diseases of all Men of all those I say which come vnto hym by Faithe The Benefite that Chryst did to the woman that had the bloudye issue was nowe well knowne Nowe therefore they desire to touche and it were but the Hemme of his Vesture By the which thinge the Garmente of Chryst is not commended vnto vs but his great power and the faythe also of the other in him B. In that the sicke are brought vnto the Lord from euery place they declare him to bee the Sauiour which is specially delighted to helpe those that are afflicted and in misery After the same maner truly oughte so many of vs as haue Chryst to endeuour our selues that many may know that wee haue him to the end all that are diseased may come also as well as we to him for helth For we are hereby taught to haue a care and loue towards our brethren as well as to our selues 56 And whethersoeuer he entred in to townes Cities or Villages they layd the sick Folkes in the stretes prayed him that they might touche and it were but the Hemme of hys Garment And as many as touched it were made whole But the hemme of his garment As concerning the touching of the Hemme of his Garment read the ninth of Mathew And as many as touched it vvere made vvhole And so many as touched Iesus were made whole of what disease soeuer it were that they had They belieuinge touched the Hemme of his Vesture which was geuen afterwarde to them which crucified him and they were cured of theyr bodely diseases how much more ought all men to indeuour themselues to touche Iesus himselfe with theyr mynd and to be healed of the diseases of the same Touching doth profite nothing at all without fayth they touched the bare body of Chryst whych strycke him on the Face which bounde him which scourged him which nayled him to the Crosse and yet for all that thys touchinge did profite none of them all hee whych readeth the Gospell toucheth Iesus but hee whych readeth it negligentely doth touch Iesus in vayne FINIS Chapter the seuenth 1. AND the Pharisies came together vnto him and certayne of the Scrybes which came from Hierusalem BV. To the Disputacion as concerning the word of God and sounde Doctryne is added the treatyse of the Traditions of Men. A. All the whych are expounded in the fiftenth of Mathew 2 And when they saw some of hys Disciples eate Breade with common that is to say with vnwashen handes they found faulte A. Note heere that common handes are expounded by the Euangelist himselfe to be vnwashen handes 3 For the Pharisies and all the Iewes excepte they wash their hands ofte eate not obseruing the traditions of the Elders Obseruing the traditions of men A. Here wee see what the Traditions of the Elders are namely those things which are added to the words of God 4 And when they came from the market except they washe they eate not And many other things there be which they haue taken vpon them to obserue as the washinge of Cuppes and Pots and brasen vessels and of tables And vvhen they come from the market Namely where thinges are accustomed to be soulde where also they wer constrained to touch and to talke with the Gentiles and to handle some vncleane
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
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
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
the Father The Prophetes in diuers places make mention of this office And Chryst himself sayth Esa 61.1 I must preach the Gospel of the kingdom of God to other cities also because I am sent thereto Luke 4.43 44 But they supposing him to haue bene in the Company came a daies Ioureey and sought him among their Kinsfolke and Acquaintance 45 And vvhen they found him not they tourned backe agayn to Hyerusalem sought hym C. It is euident by many places of scripture that they were wont to come on heapes which came on the feast daies to the temple to Worship Wherfore it is no marueile if to be Ioseph and Mary were the lesse carefull ouer the Chylde but afterwardes they shew themselues not to be secure or negligeÌ„t And vvhen they found him not A. Not without great griese of the mynd and much pain of the body Mary and Ioseph wheÌ„ they had ended on dais trauaile returned to Ierusalem to seeke the Lad. 46 And it came to passe that after three daies they found him in the temple sittynge in the middest of the Doctors hearing them and posing them They found him in the Temple R. Christ is found in the Temple where the doctrine of the law and the word of God was wont to be taught Sittinge in the middest of the Doctors C. It was meete that the beames of deuine Lyght should shine openly in the Chyld so sone as proude men gaue him leaue to sit Howbeit it is more probable that he rather sate in an ordinary Put then in the appointed seat of the doctors Notwithstanding proud disdain-men would not haue vouchsafed to haue geuen him the hearing in a publique assembly vnlesse they had ben constrayned thereunto by Deuine power This therfore was as it wer an enteraÌ„ce into the calling the due and conuenient time whereof was not yet come BV. And there is no doubt but that he confered with the Scribes about the Word of God and reuealed vnto them in part his office and his preaching to come the which is easely coniectured by his repreheÌ„sion of hys parents following VVot ye not that I must go about my Fathers busines He enquired of them how the Scriptures should bee interpreted and there by reproued their errors yet notwithstanding according to hys Age. Euen as we may se in Mat. when the scribes disputed about the 6. coÌ„maundement made this the onely interpretation of the same That we must not coÌ„mit murder with the hand he came forth with a more ful seÌ„tence affirming that al backbitings slauÌ„ders reproches curssings hatreds such like were against this coÌ„maundemeÌ„t after thys maner he being a chyld gaue theÌ„ to vnderstand that they muste seeke out more waighty perfect things in the law of GOD. He also himself was demaunded of these things insomuch that this new vnwoÌ„ted maner caused the Scribes to wonder howe it should come to passe that a lad shoulde so exactely consider of so great and Waightye matters For hee thoughte it not meete that the vices of the Teachers and errors of the interpreters should be couered cloked Also hereby it is likely that he confered with the Doctors concerning the Messias froÌ„ wheÌ„ce he should come what his office should be NotwithstaÌ„ding he did al things with gret moderation Hearing them pâ—sing theÌ„ B. The singuler modesty of Chryst is commended vnto vs for he doth nothing rashly or arrogantly he vrgeth not his own he refuseth not to heare other mens opinions he boasteth not that he knoweth not all things but is content to demaund of others It requireth no smal skil to demaund yea euen as much as to make an aunswer insomuch the many greate men haue stoode in doubt what question to moue 47. And all that hearde him were astonyed at his vnderstanding and answers Beholde the Power and efficacy of the Doctryne of Chryst For astonyshment is the effect of the mighty and effectuall woord whych the mighty and effectual woord prouoketh in the hearers thereof Concerning this Astonishment Reade our Annotations vppon the seuenth of Mathewe the eightene verse At his vnderstanding and answers That is to say at his effectuall knowledge of the word C So that we must note these 2. thynges Namely that all men marueyled and wondered to see the Chyld so aptely and wittely to make his demaunds and also how that Chryst in hearyng demaunding shewed hymself to be rather a Disciple then a maister For because he was not called as yet of the father to shew himselfe openly to bee a teacher of the Church he did only modestly question with the Teachers Howbeit there is no doubte but that hee reprehended after a sorte theyr disordered maner of teaching by thys his Schollerlike behauiour 48 And when they sawe him they were amazed and his Mother sayde vnto him Sonne why hast thou thus delte with vs. Behould thy Father I haue sought thee sorrowing And when they saw him they marueiled A. This is spoken of the Parentes of Chryst As if Luke shoulde should say Not onely the hearers to to whom the Chyld was vnknown wer astonied at his vnderstaÌ„ding speach but Mary and Ioseph also considered not without Admiration the wonderful Vnderstanding of the Chyld And his Mother sayd vnto hym C. They are deceyued which thynke that the holy Virgin spake thus to bragge of her authority nay it may bee that shee dyd thus Expostulate with her Sonne in Secrete after that hee was come forth of the Assembly But howsoeuer the matter was shee was not led thereunto by ambition but she vttered this Complaynte vnto hym vpon her three dayes sorrow Son why hast thou thus delt with vs C. Wheras she complayneth as though she had bene vniustely hurt thereby it appeareth how ready we are by Nature to defende our righte setting aside al regarde of God The holy Vyrgin had rather haue dyed an hundreth Times then of set purpose to haue preferred her selfe before God but being ouercome wyth motherly griefe shee falleth into the same ere she is ware And verely we are taughte by this Example how diligently wee oughte to beware of all the affections of the Flesh and how cyrcumspecte we ought to be least whyle we seeking to griedely after our right doe defraude God of his honor 49. And hee sayd vnto them how is it that yee soughte wee Wiste ye not that I must go aboute my Fathers busines C. Chryst doth iustly repreheÌ„de his Mother How be it hee doth it sparingly and modestly Wyst ye not S. To wyt after so many Sermons made concerninge my Office by the Aungels by Symeon by Anna the Prophetisse Also after seuerall Confyrmations of the Holie Ghost C. The same of thys repreheÌ„sion is that the duty which he oweth vnto God the Father before al humane Dutyes And that therefore Earthly Parentes do amisse who are grieued that they are neglected rather than GOD. Chryst heere reiecteth the ouerthwart accusation of his
more a great deale then they were among the Iewes vnder Annas Caiphas For the reading of the holy scripture which then florished is not only vanished away vnder the Popes Gouernment but is also driuen out of the Churches with Fyer and Swoorde sauinge that they singe in scorne what they list them selues in an vnknowen tongue S. But wee to whom the truth of the Gospell is reuealed ought after the ensample of Christe to frequet holy assemblies to cleaue vnto the worde of GOD for euer and to follow good and pollitique order And stoode vp to reade S. It is meete that there should bee some Order 1. Cor. 14.40 that all thinges may bee done decently and in order as the Apostell teacheth For if euery one were permitted to reade cōfusion must needes follow Wherefore wee see that Order was obserued there is no doubt but they which purposed to reade craued audience C. And Christe stode vp to reade not onely to the ende audience mighte bee geuen him the better but also in signe of reuerence For the maiesty of the Scripture deserueth to bee modestly and reuerently handled of the Professors of the same 17. And there was deliuered to him a Booke of the Prophet Esayas when he had opened the booke hee founde the place where it was written And there was delyuered to him a Booke B. This Booke was deliuered vnto him by the Minister For by and by after it is sayd And when hee had shut the Booke hee gaue it to the Minister He found the place C. There is no doubt but that Christe of purpose chose this place Some think that it was diuinely allotted vnto him but seeing hee had free choise it is better to referre it his Iudgemēt that hee chose out this place aboue others For his purpose was to speake aptly concerninge his office 18. The spirite of the Lord vpon me because hee hath anoynted mee to preach the Gospell to the poore hee hath sent me to heale the broken hearted to preach deliuerance to the captiue and recoueringe of sight to the blynde freely to set at liberty them that are brused The spirit of the Lord vpon me S. These Woordes are alleadged according to the translation of the threescore and ten Interpretors For the Hebrew texte in Esay is somewhat otherwise Esay 61.1 Esay promiseth that there shall bee yet certaine Witnesses of the Grace of GOD after the Exile into Babilon which shall gather the People from destruction and the shadow of Death and shall with Spirituall power restore the Church being so myserably afflicted But seeinge that the same redemption was to be published in the name of Christe onely he speaketh in the singuler nomber and after a sorte taketh vpon him the person of Christe to the ende he might the more effectually comforte the myndes of the Godly Certaine it is that those thinges which are spoken here doe onely properly belonge vnto Christe him selfe and that for two causes First because hee only is indued with the fulnesse of the spirite that hee might bee a Witnesse of our reconcilliation with God Ephe 2.17 secondly because hee alone by the power of his spirite performeth and geueth all those good things which he promyseth here And hee therefore sayd that the spirite of the Lord was vpon him to the ende wee might know that Christe as well in him selfe as in his Ministers doth no humaine or priuate worke but that hee is sente from aboue to restore saluation to the Church For he testifieth that hee doth nothing by humaine instincte or counsaile but by the moderation of the spirit of GOD that the Faith of the Godly mighte bee founded vppon the authority and power of God R. And wee must note that which we touched before that the fulnesse of the Spirite was geuen to Christe alone For the Spirite or gyftes of the spirite was geuen to others by partes and by measure To Moses was geeuen the spirite of Wisdome and of workinge myracles to Sampson was geuen the spirite of Fortitude to Salomon the Spirite of Wysedome to the Prophets the Spirite of knowledge and vnderstanding of Gods misteries but to Christ was geeuen the fulnesse of the spirite and all the Gyftes of the spirite were powred vppon him For so sayth the Prophet The Spirite of the Lorde shall rest vppon him Esay 11 2 the spirite of Wisedome and vnderstandinge the spirite of counsaile and strength the Spirit of knowledge and of the feare of the Lord. And Sainte Ihon sayth Ihon. 3.34 God geeueth not the spirit vnto him by meesure Col 2.9 and 3. In lyke manner Paule writeth sayinge In him dwelleth all the fulnesse of God bodily Wherefore when the Prophet sayeth that the Spirite of the Lord is vpon Christe hee meaneth that all the fulnesse and all the Gyftes of the Spirite are vppon him Bycause hee hath anoynted mee S. This is added in steede of an Exposition C. For many boaste falsly that they haue the spirite of God when they are quite voyde of his giftes But Christ proueth by the anoynting as by the effect that hee is moued with the spirit of God S. For this anoynting was a figure of the holy Ghoste and there is a Metaphor in this Woorde For as Oyle hath his properties for the body euen so hath the spirite of God for the Soule Wee are Partakers of this anoyntinge for GOD hath consecrated vs to be his People Psa 105.15 Whereupon hee saith Touch not mine anoynted But there is not all one measure as wee sayd before For God geueth to euery man his giftes according to his measure but Christe was fully anoynted of whose fulnesse wee all haue receyued Ihon. 1.16 Wee are anoynted that wee may bee Partakers of the kingdome of the Priesthoode and of the Propheticall office of Christ notwithstanding Christe onely was anoynted to bee a Kinge a Priest and a Prophet Our anoynting cōmeth from Aarons head vnto all the partes of the body Note also how often the Scripture maketh mencion of the spirit of God and saith that the same dwelleth in vs least thou shouldest consider any voyde or vayne thinge but rather his power and efficacie So that after the Prophet had spoken of the spirite of God hee addeth vnction by which the vertues of the Spirie of God are vnderstoode The place must bee dilligently waighed and considered For no man can take vnto him Right and authority to teach in the Church of God except hee can shew that hee was stirred there unto by the spirite of God And wee shall knowe who are sent of God by the anoyntinge that is to say if hee bee indued with these giftes which are required to that Function if hee beinge appointed of the Lord hath in him the Graces of the spirite then hee hath in deede the holy Ghost But if a man hauinge no doctrine or learninge at all will professe himselfe to be a maister and a Teacher let him bee
Lande and hee sate downe and taughte the People out of the Shyp And prayed him that hee woulde S. Heere we haue an Example of humility and gentlenes in Christ who being the Sonne of God and hauing all thinges in his power did not for all that commaunde Peeter neyther coÌ„strayn him with force but gentely intreated him And he sate downe and taught R. Because the people came with such prease and thronge vnto Chryst as hee stode vpon the shoare that hee was in daunger to fall from of the banke into the lake although he could haue stode vpon the brynke as a brasen wall yet notwithstanding being vnwillynge to tempte his heauenly Father hee vsed those meanes which his Father had appoynted and therefore entered into the ship sate downe and taught But what he preched Luke doth not declare in this place But the first Sermon of Chryst which was Mat 4.17 Luke 4.18 Repente for the Kingdome of heauen is at hand And that which hee made oute of Esay in his owne Countrey are worthy to bee noted For they are as it were a bryefe Summe of all the Sermons whych Chryst made 4 When hee had lefte speaking hee sayd vnto Symon Launche oute into the deepe and let sâ—ip your Netts to make a draught Launche into the deepe BV. By these VVordes he teacheth how vaine a thinge it is to teach or commaund any thinge without his commauÌ„demeÌ„t and power contrarywise where the word is preached with his commaundement and name an infinite number are taken with the Net of the gospell For Mathew compareth the preaching of the Gospell to fishing Mat. 13.47 because as a net cast into the Sea taketh dyuers fishes so the Gospell being preached in the world bringeth diuers men vnto the Church of GOD. But the purpose of Chryst was by this Myracle not so much to signify what should come to passe as withall to annymate these to follow him being poore not onely a litle before cast forth of his neighbors and acquaintance but also abiudged to deth R. By this myracle also is proued that Chryst is Lord not onely of the earth but also of the Sea and of all thynges which are therein For if so be he wer not Lord oâ— the fishes in the Sea how could it come to passe that at his word so greate a multitude of fishes should be incloased Hereby also wee are taught from whence the blessing increase or gayne of our labor commeth and furthermore that nothing falleth oute prosperously fortunately and happely for vs but that which is warranted by the Lordes Commaundement Except the Word of God teach vs the contrary let vs doe all thinges liberally nothing doubting but that whatsoeuer we do shall please God so that wee passe not the Lymmits of our calling wayting and attending what the Lord wil commaund neuer declyning from hys Commaundements or word And wee must noate that although we see not the blessing and increase of our true and daily labour yet notwithstanding we must labour still For Chryst sayde Launch into the deepe and let slippe your nets to make a draught He which commaundeth the fishermen here to let slip their nets by the very same also commaundeth all men to follow theyr calling and labor not to forsake theyr Office and trade to geue themselues to Idlenes To the whych effecte pertaine these sentences also In the sweate of thy Face Gen. 3.19 Psa 128.2 thou shalte eate thy Bread Also Thou shalt eate the Labours of thy hands O well is thee and happy shalt thou be Again He which wil not labour let him not eate 2. The 3.10 In Salomons Prouerbes the lyke are plentifully 5 And Simon answered sayd vnto him Mayster we haue laboured al the night and haue taken nothynge Neuertheles at thy CommaundemeÌ„t I will loose forth the Net C. There is no doubte but that Peter knowing Chryst to be a teacher reuerencing him in his mynde called him Mayster Notwithstanding as yet he had not so profited that hee deserued to be counted for a Disciple neither is it sufficient to thinke reuerently of Chryst except we imbracing his doctrine with the obedience of Faith consider what he would haue don And although he haue but a small or no tast at all of the Gospell yet neuerthelesse he sheweth howmuch he attributeth vnto Chryst when as he being wearyed with vaine Labour beginneth to assay a fresh that which before he had teÌ„pted in vaine Therfore it cannot be denyed but that Chryst and his authority preuayled much with him But a particuler faith to one coÌ„maundemeÌ„t of chryst alone and that in pryuate Earthely busines had not made Peter a Chrystian or geuen him place amoÌ„g Gods Children except hee had ben broughte froÌ„ this beginning of obedience to full perfect obedience Moreouer seeing Peter was so ready to obay the Commaundement of Chryst whom as yet he knew not neyther to be the sonne of God nor yet a Prophet We haue no excuse for our negligence in that wee acknowledging Chryst to be our lord our king Iudge will not once moue our finger to do that duty which very often he commaundeth vs to doe 6. And when they had this don they incloased a great multitude of fishes but their Net brake And when they had done S. At the first they distrusted their laboure but now they obay Chrysts commauÌ„dement without delay They doe not foreslew theyr Labour in which and by which God as by an ordinary meane doth blesse They inclosed a greate Multitude of Fishes C. The ende of this miracle was that Chrysts Diuinity being knowen Peter and others might geue their Names vnto Chryst to bee hys Disciples Notwithstanding wee are generally taught not to mistruste the the blessing of God in our Labour so often as we put forth our hand at the Commaundement of Chryste But their Net brake C. Luke geueth vs to vnderstand that the multitude of fishes was so greate that in breakinge the Nets and in sinkyng the ship it drew the mynds of the beholders into admiration For it was mete that the glory of Chryst should bee reuealed by thys myracle that hee might haue thereby authority and credit 8 When Symon Peter saw this he fell downe at Iesus knees saying lord goe from me for I am a sinfull man When Symon Peter saw this C. Al though it be commonly seene that fishers make vaine castes and the one prosperous cast doth make a mens for all the labor lost before yet notwithstanding the miracle appeared by this circumstance that they hauing laboured all the Night the which is the fitest time to take fish and taken nothyng sodainely so greate a multitude of fishes should be incloased in theyr net as filled the shyppes Peter therfore and his mates knew well inough that such a booty passing measure hapned not vnto them by chasice but by Gods appoyntment Hee fell downe at Iesus knees S. This Iesture declareth a gratefull mynde in
the Father who will geue the same vnto vs To this cogitacion therefore Christ aunswereth I would not haue you to bee prepared more to doe any thinge than to go and preach the kingdome of God only care yee for that being assured that no man shall hurt you and that yee shall wante nothinge For accordinge to the Prouerbe the laborer is worthy of his meate Worke for my Father and he will prouide you meate without your labour bycause it is not meete for the Preachers of the kingdome of heauen to be troubled aboute these least matters For who will not thankfully offer vnto them all thyngs which preache vnto men euerlastinge lyfe and make them Partakers of the kingdome of Heauen Eate therefore drinke those things which they shal set before you and that without shame for yee eate not other mens but your owne meate as your hyer and rewarde For yee shall heale those that are sicke amonge them and shall tell them that the Kingdome of Heauen is at hand and yee shall make them Partakers of Heauenly Doctrine By these Woordes of Christe all Christian Preachers muste learne to make choyse wyth whom they leade their lyues euen as do good husband men which consider of the grounde before they breake vp the same with the Plough and sow it with good Seede Before Reprobates Dogs Hogs the Woorde of God must not be set For the two nexte verses reade the sixte Chapter of Marke the 12. vers and the 10. of Mathew the 14. vers And for the rest vnto the 16. vers reade the eleuenth Chapter of Mathew beginning at the 21. vers 16. He that heareth you heareth me and hee that despiseth you despiseth me and he that despiseth me despiseth him that sent mee C. They are deceiued whych thynke that the same is repeated in this place which is set downe in the tenth of Mathew the 40. vers For Christe spake there of persons but here of doctrine that receiuing pertayneth to the dueties of Charity but now he commendeth Faith which receyueth God in his Woorde The summe is that the piety of men is prooued by the Obedience of Faith but that they which reiect the Gospell although they boaste them selues to bee the chiefe Worshippers of God doe notwithstanding bewray their wicked contempt But we must note here the purpose of Christe for bycause the greatest parte of the Worlde doth preposterously Iudge of the Gospell by the worthinesse of men and therefore doe contemne nothing regard that which is brought vnto them by base and contemptible men Christe doth prouide for thus so preposterous Iudgement And bycause all men for the most parte are so proude that they will not willingly submit them selues vnto their Equalls and agayne God hath Determyned to Gouerne hys his Church by the Mynistery of men and to choose often times to the mynistery of his worde the most base sorte of men it was necessary that hee shoulde defend the maiesty of the Gosple least comming out of mans mouth it seeme vile and base This therefore is a notable cōmendation of the externall ministery when Christ pronounceth that what honour and reuerence soeuer is geuen vnto mans preaching so that the same be faithfull is geuen to GOD him selfe And the profite of this cōmendation consisteth of two pointes For there is nothinge that oughte to animate vs more to imbrace the doctrine of the Gospell than when we heare that the same is the most exellent worship of God a sacrifice of a sweete smell we heareing him then speaking in the mouth of men Secondly all doubtinge is taken away when we heare that the testimony of our saluation is neuer a whit the worse when the same is geuen by men which are sent of God and that it is of as great prise euen as if his voyce should sound from heauen And contrarywise to terrefie the contemners of the Gospell hee pronounceth that they which will not heare his mynisters bee they neuer so cōtemtible are contumelious not to men but to God the Father him selfe For he sayth And he that despiseth you despiseth mee A So also sayth the Apostell Paule 1. Thes 4.8 Hee which reiecteth these thinges reiecteth not man but God which hath geuen his holy spirite in you C. And as the dignity of Pastors is here greatly extolled which sincerely and faithfully execute their office So is the Pope with his ministers made ridiculouse when by this place he seeketh to defende his tiranny For it is certaine that Christ doth not so speake here that he doth resigne his authority geuen him of his father vnto men but only that he might deliuer his Gosple from contempt Whereuppon it followeth that the honour due vnto him is not geuen vnto men but reserued only vnto his worde Therefore if the Pope will be receiued let him bring that doctrine in the which he may be knowen to be the minister of Christe But so longe as hee continueth still like him selfe that is to say a sworne enemy of Christe and hauing no affinity with the Apostells let him ceasse to decke him selfe with those fethers which are none of his 17. And the seuenty turned agayne with Ioy sayinge Lord euen the very Diuells are subdued vnto vs through thy name R If so bee a man shoulde waigh and iudge the Ioy of these seuenty ambassadoures by these their wordes onely yet it semeth a most honest Ioy but if it bee exacted and drawen vnto those words of Christe which follow by and by it seemeth manifestly to bee rather the Ioy of the flesh then of the Spirit for in this gyft of workinge myracles they thought that their true and chiefe felicity consisted Furthermore bicause they thought that the kingdome of Christe shoulde bee in this Worlde they thinke that they haue now strength inough geuen vnto them to make the whole World obedient vnto Christe Lord euen the very Diuells C. It appeareth that the seuenty did not fully and throughly beleue the Words of Christe when as they returninge doe reioyce as at a newe and vnlooked for matter namely that by the power of Christe they had cast out Diuells But yet this power was geuen them and also cōmaunded them And this is true that whē they went they were perswaded that nothinge was spoken vnto them by their maister in vayne notwithstanding afterward when the greatnesse of the thinge exceeded their opinion they were amazed at the sighte thereof And this commeth oftentimes to passe that the faithfull doe only conceiue some taste only out of the worde of the power of God and then experience afterward bringeth them into admiration 18. And he sayd vnto them I saw Sathan as it had bene lightninge falling downe from heauen C. Christ cōmendeth the efficacy of his Gospell when he sayth that by the same Sathan is cast downe in a moment And hee bringeth his Disciples from one particuler to the whole generall namely for that he cōmaūded his Gospell to be
preached to this ende that it might ouerthrow the kingdome of sathan Therefore seeing the Disciples did take holde of that visible document of the which they had experience Christ admonisheth them that the force efficacy of their doctrine did extende farther as that the tyrannicall power of Sathan might fall which he exerciseth ouer all mankinde C. As if he should say As touching your ambassage it is well I know it hath good successe For euen as you were discharginge your ambassadge A. Yea so soone as yee were did to preache the Gospell I saw Sathan by by and in a moment to fall downe froÌ„ heauen euen as lightening C. For the Gospel is of such force the Sathan is not able to stand before the same And now is the Iudgement of the Prince of this worlde hee is Iudged already a stronger than hee coÌ„meth which also hath ouercome him Also seeing the sonne of God cannot be deceiued and seeinge this his foreknowledge of the which hee speaketh here belongeth to the continuall race of the Gospell there is no doubt so often as hee rayseth vp faithfull Teachers but that he will geue fruitfull successe vnto their laboure Whereby wee gather that wee are no otherwyse deliuered from the power of Sathan then by the Gospell and that they do rightly profit in the Gospell in whom the power of Sathan is fallen that sinne beinge extinguished they may begin to liue to the righteousnesse of God Euen as lightning C. Wee must note this similitude which Christe vseth that Sathan doth fall at the thounderinge of the Gospell like lightning for so the deuine power of doctrine is expressed which so sodainly with so violent force casteth down the Prynce of this Worlde so well Armed and appointed Hereby also is expressed how miserable the State and Condition of men is vntill Christ their deliuerer is come Therefore there is no Grace more to bee desiered than that we may haue amonge vs the preachinge of the Gospell that Christe may raigne ouer vs. 19. Behold I geue vnto you power to treade on Serpents and Scorpions and ouer all maner power of the enemy and nothinge shall hurte you C. This is the seconde parte of the answere for hee confirmeth his Dysciples against the time to come that they might conceyue the greater trust As if hee should say As yee haue had experience of my Power when yee did cast out Diuells euen so hereafter yee shall feele the same greater Some demaunde whether this was spoken to the seuenty Disciples only or generally to all Mynisters AuÌ„svvere Verely there was another consideration to be had of them than of the ministers of the Gospell at this day for then his purpose was to make the doctrine of the Gospell noble and they ought to serue vs although we want these gyftes For there is no doubte but that the Lord doth at this day bridell the power of Sathan and his ministers also which hee vseth as Instruments to hurte though not alwayes for Sathan raged euen against the Apostells also To treade on Serpents and Scorpions C. Hee calleth all harmes the power of the Enemy bycause the diuell doth throw against vs whatsoeuer is hurtfull for vs not that all thinges which may hurte men are subiect vnto his will but bycause hee being armed with the Cursse of God goeth about to turne all his Scourges to our destruction and vseth them as Dartes to wounde vs. 20. Neuerthelesse in this reioyce not that the spirites are subdued vnto you but rather reioyse bycause your names are written in heaueÌ„ C. Hee sheweth vnto his Disciples in what thing they ought specially to reioyce For it was to bee feared leaste they would waxe insolent and proude when they should see the Diuells and Serpentes subdued vnto them and so haue bene blynded This therefore is spoken by the way of graunting For Christe graunteth that it is an excellent gift in the which they reioyce but hee putteth them in minde to haue principally regarde to farther matter not to stande vppon externall miracles Therefore their Ioy as it was not coÌ„ceiued of nothinge is not wholly condemned of him but hee sheweth that the same is in some poynte faulty bycause pleasing themselues immoderatly in temporall Grace did not lift vp their mindes to Heauen And surely all the Godly are troubled with this disease For although they waigh the goodnesse of God with thankes geuinge yet notwithstanding they do not lift vp them selues somuch as it becommeth them with the staffe of Gods benefits to heauen and therefore the Lord as it were by stretching out his hand must needes lyfte them vp least they stay them selues vpon the earth But rather reioyce Seeing the purpose of Christe is to drawe his Disciples from mundane transitory Ioy that they might reioyce in euerlasting life hee bringeth them to the originall fouÌ„taine thereof namely for that they were chosen of God and adopted to bee his Sonnes C. As if he should say let this be your speciall Ioy that I haue chosen you Euen as the Apostel Paule saith 1. Ephe. 5.6 that this is the true glory of Christians that they are adopted of God Christe might haue coÌ„maunded his Disciples to reioyce bycause they were regenerate by the spirit of God bycause they were new Creatures in Christe bycause they were illumined into the hope of Saluation and had the earnest and Seale geuen vnto them but Christe would rather note the beginninge from whence al these Graces came namely the free election of God to the ende they might ascribe nothinge vnto them selues Those benefits which wee feele in vs geue vs matter inough to prayse God but the eternall election which is without vs doth more euidently shewe that our saluation is grounded vpon the meere goodnesse of God And hee speaketh Metaphorically when he sayth that his Dysciples names are written in heauen in steede of that they are reckoned before GOD to be Sonnes and Heyres euen as if they were written in a Catalogue Wherevpon also the Scripture by the booke of Life vnderstandeth adoption and election And we haue testimony of our secret election by callinge Concerninge the two next verses reade the 11. Chap. of Math. beginning at the 15. verse And for the 23. vers reade the 13. Chap. Math. vers 16. 24. For I tell you that many Prophets Kyngs haue desired to see those things that yee see and haue not sene theÌ„ to heare those things which yee heare haue not heard them B. The Lord speaketh not here of corporall seeing and hearing only but also of that spiritual hearing and seeing which was withdrawen from wise meÌ„ and reuealed vnto them Mat. â—1 for the which hee geueth thankes vnto his heauenly Father and of the which hee sayd at another time To you it is geuen to know the mistery of the Kingdome of God And wee must note that God obserueth an Order and Degree in reuealing the knowledge of
she shall not alway haue such oportunity Which shall not be taken away from her C. There are some which vnderstand this part so as though Christ should therefore say that Mary had chosen the good parte bycause the fruite of heauenly Doctrine shall neuer decay The which sence is not to bee reiected Howbeit the other which wee brought before more agreeth with the minde of Christe as that Mary was occupied in a holy and profitable study from the which she ought not to bee called ⧠THE XI CAP. ANd so it vvas that as hee was praying in a certaine place when hee ceasled one of his Dysciples sayd vnto him Lord teache vs to pray as Ihon also taught his Dysciples As hee was praying Concerning the prayer of Christe reade the fourtene Chapter of Mathew the 23. verse Lord teache vs to pray C Whereas Ihon deliuered a priuate forme of prayer vnto his Dysciples hee did it in consideration of the time For the state of the Iewes at that tyme was greatly corrupted yea Religion was so decayed that it is no marueile if the true forme of prayer were retayned only of a fewe Moreouer seeing the promised was at hande it was meete that the myndes of the faithfull shoulde bee styrred vp to pray in hope and desier thereof Ihon therefore coulde make out of diuers places of Scripture a certaine forme of prayer which should agree with the time and come neare vnto the spirituall Kingdome of Christe which began already to be reuealed 2. And hee sayd vnto them when ye pray say O our Father which arte in heauen Hallowed be thy name Thy kingdome come Thy will be fulfilled euen in Earth also as it is in Heauen ¶ For the Exposition hereof so forth vntill yee come to the 5. verse reade the sixt Chap. of Math. the 11. verse 5. And hee sayd vnto them which of you shall haue a friend shall go vnto him at midnight and say vnto him Friende lende mee three loaues c. C. Mathew maketh no mencion of this similitude But the summe is That there is no cause why the faythfull should be discouraged if so bee they haue not their desiers at the first or if so be that which they require seeme hard to bee obtayned For if so be amonge men importunity of askinge doe as it were wringe that from one which he would not willingly doe there is no doubte but that wee shall finde God easie to bee intreated if so be wee persiste constantly in prayer and bee discouraged neyther with delay nor with difficulty The lyke similitude wee haue concerninge the Wydow who ouercame the vniust Iudge though hee neyther feared God nor man with her importunate suite Where Chrlste him selfe perswadeth thus sayinge Heare what the vnrighteous Iudge saith Luk. 18.6 And shall not God auenge his Elect which cry day and night vnto him yea though hee deferre them I tell you that hee will auenge them and that quickly All these thinges teache vs to pray dilligently earnestly and constantly not to be weary After the wich maner if wee pray we cannot but intreate our heauenly Father for all thinges The Woman of Chanaan may also incourage vs to pray with like affection Mat. 15.27 For the exposition of the rest which followeth vnto the 14. vers reade the seuenth Chapter of Mathew the 7. vers And for the 14. verse reade the 12. of Math. vers 22. Also for the 15. reade the 9. of Mathew vers 34. and the 12. Chap. vers 24. and the third Chapter of Marke verse 22. 16. And other tempted him and required of him a Sygne from Heauen A. Luke setteth before vs diuers sorts of men which were beholders of the myracles wrought by Christ Amonge which some marueiled at so great power and no merueile For Sathan hauing great power ouer that miserable man insomuch that hee was both blinde dumbe all at one it was necessary that Christ should haue much more power who with his worde expulsed Sathan and so restored the dumbe blind man possessed with a Diuell to his health that he both spake sawe Other some rayled and spake euell of this miracle saying that this diuell was cast by Christ by the power of Beelzebub the chiefe of the Diuells The rest did not rayle of the miracle wrought by Christ but scorned and contemned the same said that they would beleue in him if as he had shewen an earthly myracle so hee woulde shewe one from Heauen as to make the sunne to shyne bright and sodenly to loose his light againe or some such like trifell in the Ayre But Christ answereth these which being not cōtēt with the present myracle sought to haue a signe from heauen in the 29. vers following But now hee answereth those raylers which sayd that he cast out the Diuell by the help of Beelzebub the chief of the Diuells and he answereth not yeelding reproch for reproch but simply defending his facte Reade the like matter in our annotacions vpon the 12 Chap of Math. vers 25. and the thirde of Marke vers 22. for the exposition of that which followeth vnto the 21. vers of this Chapter 21. When a strong man armed keepeth his house the thinges that hee possesseth are in peace S. The third argument of Christes defence is taken of the impossibillity bycause of the equall power amonge the diuells by which Christe proueth that Sathan cannot bee cast out of Sathan for that the Diuells are of lyke power among them selues By this strong mā is ment the power of Sathan His Armour and weapons are his confirmations by which the diuell defendeth his power and kingdome The keeping of the Pallace signifieth the dilligence care of Sathan which hee hath for his kingdome Are in peace That is to say all thinges are quiet and safe Which he possesseth This Woorde possesseth is a Word of property of domination of power R. His Argument therefore is thus much in effect Yee sclaūderers say that I cast out diuels by the help of Beelzebub but I wyll proue that Beelzebub is captiued ra her and bound by me then a helper of me For when I driue out the Angels or ministers of Beelzebub what doe I else but inuade ransacke the kingdome of Beelzebub take away his munition and deuide the spoyle For men are the kingdome of Sathan by reason of sin Sathā doth mightely raigne bycause of sin in men whom he keepeth indurance in bonds by his Angels But I deliuer men from the Angels of Sathan and restore thē to their former health putting diuels to flight which is to deuide the spoyle But no man can take away a strong armed mans Armour and deuide his spoyle except he first ouercome binde him For otherwyse the strong armed man doth so valiauntly quite defende him selfe that all thinges which he possesseth are in safty from his enemies seeing therefore I take away the weapons
Iudgementes of God so often as he punisheth the Sinnes of some but he would haue vs alwayes to way and Examine our owne sinnes first For hereof this excellente fruite commeth Namely the preuentinge of Gods punishments by repentaunce Wherefore we ought to learne heere these two things Namely to acknowledge all Calamity to be a punishmeÌ„t for sinnes And therefore are admonyshed to feare euery threatening of the wrath of God against vs excepte wee repent For when we heare or see any Example of the iudgemente of God let vs know that the Lorde doth crye that euery one would consider of hym selfe Secondly that we doe not iudge of the manner of sins by the measure of the punishment iudginge them to be most wicked which are in greatest misery For as Gods iudgemeÌ„t doth begin at the house of God Euen so oftentimes the most holy are more surely cryed in aduersity then the wicked 1. Pe. 4.17 And Chryst semed to be most miserable of all men who notwithstandynge was without all sin but we are neuer vndeseruedly punished Therefore we must diligently consider the Iudgements of God but so that we weygh not these Iudgements by our Carnall reason and sence but rather let vs endeuour our selues to repente when we are warned by other mens harmes knowing that the most iuste Lorde will take vengeaunce vppon all those that neglecte repentaÌ„ce C. To the which effect pertaineth this admonition of S. Paule Let no man deceiue you with vayne Wordes For because of these things the wrath of God commeth vpoÌ„ the obstinate and rebellious Eph. 5.6 6. He tould also this Simillitude A certaine man had a figge tree planted in his Vineyard and he came and sought fruite thereoÌ„ found none C. This parable is ioyned with that which goeth before For Chryste confirmeth that which he hath spoken already For the greate vengeance of of God hanged ouer the heads of the people of the Iewes of the whych the Lord had oftentimes admonished theÌ„ that he might moue theÌ„ to repeÌ„tance And the summe of the parable is this that many are suffered for a time which are worthy of Destruction yet notwithstanding that they gaine nothing by delay if so be they goe forwarde in theyr Obstinacy For hereof commeth wicked flattery with the which the wicked Hipocrites doe flatter themselues and are made more obstinate because they do not consider their wickednes but as they are constrayned And therefore so longe as God doth wincke and doth differ theyr punyshments they thinke that they are in his fauour And so they thinke theÌ„selues to be safe â—say 28.15 Rom. 2.5 as though they had made a couenaunt with death and destructioÌ„ For this cause Paule so earnestlie inueigheth agaynst them We knowe the trees are sometime saued and kepte not because they are alwaies profitable and fruitefull vnto theyr owners but because the diligent and painefull husbandman leaueth nothing vnasayed before he cutteth them from of the Ground And hereby we are taughte that although the Lord doth not spedely take Vengeaunce vpon the wicked yet notwithstanding wee see the cause why he forbeareth them By which humane rashnesse is restrayned least any man shoulde presume to speake agaynst the most high Iudge if hee did alwayes execute hys iudgements with equall ballance 7. Then sayd he to the dresser of the Vineyarde Behoulde this three yeeres haue I come sought fruit in this figge tree and finde none cut it domne Why combreth it the Grounde C. This is a very fit and profitable simillitude which holdeth and agreeth with the matter almost in euery point The wicked haue place in the Vyneyard of the Lord. For the whole world is the Lordes If we bee vnfruitefull we are worthy to be pulled vp by the rootes Notwithstanding the Lorde doth beare wyth vs for a time Howebeit we ought not therefore to flatter our selues A. For the wrath of God shal be powred forth in due time vpon those which neglecte to repent C. If this be true in the whole howe much more in those whom hee hathe planted in the Church For we are called into the society of the Sainctes that we might bringe forth fruite If wee bee vnprofitable it may bee that he will not punish vs by and by Yet notwithstanding at the length we shal feele his Iudgement Agayne we must note that the Reprobate as vnfruitefull trees are not onely vnworthy of dunging and proyning but also of theyr rome place 8. And hee aunswered and sayd vnto him Lorde let it alone this yeere also till I digge rounde aboute it and doonge it C. Heere is a comparison betwene the Lord and the Dresser of the Vyneyard not that the ministers of God excell him in clemency and meekenes but because the Lorde doth not onelye grauÌ„t longe life vnto sinners but doth also benefite them many wayes that he might allure them to bringe forth better fruite B Moreouer in that he maketh heere the dresser of the Vyneyard to intreate the Lord for the figge tree he doth shadow and signify hymselfe who is as it were the Dresser of his Fathers vine namely at the time of the people of the Iewes that bothe by doctrine and also by myracles hee might make them fruitfull And withall he geueth vs to vnderstande what theyr office is whom the lord hath appoynted to trimme dresse his vyne These are pastors which ought to call vpon the Lord that he do not by by destroy those which are vnfrutefull For there ought to be a fatherly loue in the shepeheard toward the church Ex. 32.31 As the Example of Moses teacheth who openly set himselfe againste the wrath of God to mittigate the same Euen so pastors though they see their Doctrine not to be receiued as it ought must flee vnto the Lord leaste hee powre forth his wrath vpon the people 9. AND if it beare fruit thou maist let it alone and if it beare not theÌ„ after that shalt thou cut it down Hereby wee see that the Lord by thys Parable threateneth the Iewes if so be they continue still barreine being already digged doonged of him that is to say instructed in heauenly Doctrine there shal be nothing left vndoÌ„ whereby they may be cut of as an Vnfruitefull figge tree A. Many of the Iewes no doubte well vnderstandyng these things beleued him to bee theyr Sauiour and being made fruitefull by him eschued and escaped those euils which remained for the obstinate 10. And he taught in one of their Sinagogues on the Saboth dayes A. How diligent and paineful the Lord was in teaching the people the EuaÌ„gelistes testefie euery where For hee being sent of the Father to preach the Kingedome of God did bouldely dyscharge the same according as he sayth I haue declared thy name vnto the men whome thou hast geuen me out of the World Io. 17.6 And he taught pryuatly and publiquely but specially in the Sinagogues of the Iewes whether resorted a great Company
that Chryst was wōt to goe vp to Hierusalem on the Feast Dayes when he walked through Iury and taught in diuers parts In the first part of this Verse hee seemeth to note the continuall course and exercise of Chrysts life from the time that he began to execute the Office committed to him of the Father Wherefore that the latter part may agree wyth the first the sence shall be this that so often as the feast Dayes were at hād he vsed to accompany other holy Assemblies A. Chryst preached in all places of Iury. He came not into lytle Villages and Hamlets ouerpassing the great Cities and Townes as doe they which goe about to deceyue the simple neither came hee into the great Cities as a vaine bragger and boaster of himselfe but as the Lorde and Father of all he went into all places hauing a care of all Moreouer he did not neglecte those Cities in the which the Lawyers did dwell fearing to bee reprehended of them or fearing least he shoulde bee slayne of them but he goeth towards Hierusalem For where most are sick thither the Phisition maketh moste haste 23. Then sayd one vnto him Lorde are there few that be saued And he sayd vnto them BV. Seeing the Lord in preachynge vrged Repentaunce threatninge destruction to the impenitēt and requiring of such as should bee saued good and righteous workes a certain man doubting whether all men coulde doe these thinges and seeing that the Lord had a very few Disciples followynge him who notwithstanding professed himselfe to be the Author of life went vnto him and asked him Lord are there few that be saued BV. As if he should say If so be the matter of eternall Life standeth as thou techest it must nedes follow that a very small number of men must be saued Therefore Chryste conuerting his Speach to all sayth 24. Striue to enter in at the strayte Gate For many I say vnto you will seeke to enter in and shall not be able Striue to enter in at the strait gate C. By the which words Christ goeth about to draw away those that are his from foolish curiosity which stayeth a great many who looke round aboute them to see whether they haue any mo Companions or no as thoughe they would not haue saluation wythout a multitude BV. He doth not curiously dispute who and how many shall bee saued but striue saith he that ye may be in the number of those that shall be saued seeke not for obscure and hiddē matters but rather endeuour your selues to do that which is iust and holy C. Therefore when he cōmaundeth to striue he geueth vs to vnderstand that we cannot come to eternall life wythout great and hard difficulties BV. And in dede it is a hard matter for the Flesh truly to repent of the former Life and to bee accustomed to a new and holy kynd of lyuing Yet notwithstanding we must endeuour we must striue we must labor withall our might and strength to ouercome this difficulty and hardnes wee must enter into the straite way whych leadeth to saluation C. Therefore let the faithful rather beat their brains about this Mat. 7 15. then to bee ouer curious concerning the multitude of such as goe out of the way For many will seeke to enter in R. Chryst by these wordes seemeth to affyrme that the number of such as shal be saued shal be the fewer but he speaketh more plainly in Mat. when he saith thus Wide and broad is the way which ledeth to destruction Mat. 7.13 many there be that enter therat but straite is the gate and narrow is the way which leadeth to life and few there be that finde it Therefore there are few which attaine saluation because the gate to life is straite But what haue we in another place of Ma. Many shal come frō the east frō the west shal rest with Abraham Mat. 8.11 Isaac Iacob in the kingdō of Heauen And the Prophet speaking of the heauenly Hierusalem Esa 60.11 sayth thus Thy Gates shall stand open still both day and Night and neuer be shut that the hoste of the Gentiles may come and that theyr Kinges may be broughte vnto thee These words teach vs not onely that many shal be saued but also that the gate of heauen shall bee set wyde open But we must put heere a difference For if we consider Chryst we must needes confesse that the gate of Heauen is broad and wyde For Chryst is the true Gate of Heauen who being ascended into Heauen and being reuealed to the whole world by the preaching of the Gospel hath not onely set wyde open heauen Gates vnto vs but also hath so consecrated the Earth it selfe by his Gospell that mē inhabiting in all parts of the Erth may ascend into the Kingdome of Heauen And although the Commaundemēts of the Law by reason of the infirmitie of our flesh are not onely heauy and grieuous but also impossible to bee done yet notwithstandyng Chryste hath perfectly fulfilled the Law and hath brought to passe that so many as beleue in him shall bee no otherwyse iudged to bee righteous before God then if they by their owne righteousnesse had perfectly fulfilled the Law Furthermore through Faith Chryst endueth those that beleue in hym with the Holy Ghost that by the Power thereof they may both wyth ease and also with pleasure walke in the obediēce of Gods law so much as is possible in this Flesh Wherefore as touching this parte of the Deuine Preceptes the Gate of the Kingdome of heauen must not be said to be strayte Furthermore if thou cōsider the church of Chryst in it selfe thou must needes confesse that many are elected that an innumerable multitude are and shal be saued For thus the Prophets speaketh of the multitude of the faythfull Esay 60 ◠Lifte vp thine Eyes loke roūd aboute thee all these gather themselues and come to thee thy Sonnes shall come vnto thee from far thy Daughters shall gather themselues to thee on euery side c. And in the Reuelation of S. Iohn Apoc. 7. ◠After thys I behelde and loe a great multytude which no man coulde number of all Nations Kindreds and people and tongues stoode before the Throane c. Therefore we see that if we consider the Church in it selfe it containeth a great and innumerable multitude But to the ende thou mayst rightely vnderstand the word of Christ whych sayth that few finde the way to lyfe thou muste haue respecte to an other matter For first of all it so bee thou considerest the Dispositions of euery man then though the gate of heauen were neuer so wyde yet notwithstāding the gretest parte of mē do make the same narrow to themselues For some seeke to enter in but not by faith in Chryst one promiseth Saluation to himselfe by the merit of monastery workes and this is to make moonkary the Gate of Heauen Another hopeth to
weeping gnashing of teeth when yee shall se Abraham Isaac and Iacob and all the prophets in the kingdom of God and ye your selues thrust out B. Here he sheweth the Punishments which remaine for hipocrytes but specially for the Iewes that he might the more dryue them from theyr hypocrisie draw them to the study of the truth By weping Mat. 8.12 he vnderstandeth exceding sorrow by gnashing of teeth he meneth great honor feare When yee shal see Abraham C. The Iewes being farre vnlike to the holy Fathers were proud in vain of theyr oryginall and ofspryng neither did they vse any thing more cōmonly then the abusing of the title of the church For the whych cause Chryst testefieth heere that they were a degenerate sorte which swarued from the fayth and Godlinesse of the fathers being banished from the Kingdom of God And herewithall is ioyned a secret reprehēsiō as if he should say If now ye neglect to enter in at the strait gate because the multitude of those that go out of the way stay you do ye not see that ye are separated frō the order of the faithfull being thus ioyned to the vnbeleuing Wherfore if your eyes are now wholly bente vnto the world the last day shall brynge heauy vengeance vpon you for the same For thē ye shal know that you your Companions are from the kingdome of God and that ye haue no fellowship with Abraham 29. And they shall come frō the Easte and from the west and from the north and from the south shal sit downe in the kingdom of God C. This is an Amplification taken hereof that the Iewes being banished who thought themselues onely to be the lawfull heires of God the gētiles should be taken now into theyr place that they might obtaine the Lyfe promised to Abraham and his posterity And he compareth the Gentiles with them that he might styrre them by a holy Ielousie vnto the Faith Euen as Paule did account it the extolling of his office if by any menes he might prouoke them that were of his Flesh to such emulation Rō 11.14 And thus it was necessary that the Iewes shoulde bee prycked forward who thinkyng to wel of themselues despysed God wyth hys giftes This sentence is expounded in the eight Chap. of Math. verse 11. 30 And behold there are last which shal be firste and there are firste that shall be last C. Chryst vsed these words very oftē notwithstanding in another sence In this place his purpose was onelie to beat downe in the Iewes a vaine confidence of themselues who being chosen of God from amonge the rest of the whole worlde being themselues bold of this Dignity thought that GOD was tyed vnto them Ma. 19.30.20.16 Mar. 10.31 For this cause Chryst affyrmeth that the Gentiles which were at that time the outcastes and refice should be preferred before thē 31. The same day came there certain of the Pharisies and sayd vnto him Get thee out and depart hence For Herod will kyll thee For Herod will kill thee How they wer affected which gaue this coūsaile we cannot tell notwithstanding it is a probable coniecture that because they saw the greater part of the people to be addicted vnto Chryst that doctrine of the Gospell being receyued in many places they soughte to dryue him to another place We must noate what these friendely Admonishers were Luke sayth that they were certayne of the Pharisies And we know that the same Secte was not so fauorable vnto CHRISTE that it is likely that they would bee carefull for hys Lyfe What was their meaning then Surely they intended to make hym afeard and so to driue him into some Corner to hyde himselfe thynkyng thereby in a while to deminish his authority and to make hys Doctrine to quite forgotten R. It may bee also that HEROD dyd secretly suborne these Pharisies to perswade CHRIST to flee For seeing Herod had before put Ihon to death and sawe now that a greater multitude of men did followe Christe who was Ihons friēd hee might peraduenture feare least Christe woulde reueng Ihons death with force of armes and depryue him of his Dominion in Galile Wherefore seeing hee durst not openly bend his force against Christe he suborned Pharises who by dissemblinge great friendship might Counsaile Christe to departe out of Galile and to shun the cruelty of Herod that Christe being cast out he might be in Security and retayne the Maiesty of his Dominion 32. And hee sayd vnto them go and tel that Foxe Behold I cast out diuells and heale the people to day and to morrow and the thryd day I shal be perfected R. In that Christe sendeth the Pharises backe againe to Herod it seemeth greatly to cōfirme that which we sayd euen now namely that they came being subtilly suborned by Herod C. And it is certaine that Christ speaketh of Herod Antypas And although he was in behauiour a very Foxe and no lesse seruile than crafty in disposition yet notwithstandinge the craftinesse of his whole Lyfe is not touched in the name of Foxe but Christe noteth his priuy and secret snares by which hee lay in waight to ouerthrowe the Doctrine of the Gospell when as with open force hee durst not encounter with the same I sayth Christ by what subtilties soeuer hee practyseth will too day to morrow discharge that office which my Father hath committed vnto mee and when I haue ended my course then will I be offered for a sacrifice Exo. 22 28 A. If any man demaund how Christe called Herod Foxe seeing the law forbiddeth all men to speake euell of the Prince Wee answere B. that Christe did not transgresse the law for hee did not call him Foxe in contempt of his authority but by the power of the spirite and to declare his Fathers power which made him bolde not to feare him For the Spirite of God is aboue all power Christe speaketh not as a priuate man whose liberty whoso will follow let him take heede that hee be not voyde of the same spirite Herod though hee were a tyrante yet notwithstandinge being subtill crept into the myndes of men by deceipt in such wise that he ouercame all his aduersaries and yet stoode without any punishent There haue ben many tyrants which haue not dissembled their cruelty but haue openly manifested the same Nero and Caligula at diuers times boasted of their cruelty Tyberius being worse than they both hid his tyranny Such a one was Herod who playing the tyrant ouer the Iewes retayned still the fauour of the Romaines so contynued his kingdome Wherefore Iustly hee might be called a foxe A. Howbeit the purpose of Christe in this place was only to nyp the priuie and sly wiles of Herod with that which hee went about as is sayd to ouerthrow the doctrine of the Gospell Beholde I cast out diuells B. As if hee should say I will liue a few dayes and will shew diuers miracles and afterward
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
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
dishonor and infirmiâ—y Seeing therefore other mens bodies shal be glorious whole sound in the Resurrection howe much more hath the body of Chryst rysen agayne whole souÌ„d To what purpose then were the scarres of the wouÌ„ds in so glorious a body C. We aunswere that by them it is declared to euery one of vs that Chryst is rather riseÌ„ agayn for vs then for himselfe who being the Conquerer of Death and endued with blessed and heuenly immortallity was notwithstanding for his Electes sake contented to carry for a time in his body the reliques of the crosse And verely in this he did woÌ„derfully beare with the weakenesse of his Disciples in that he would rather want some part of the perfect glory of his Resurrection then to disappoynt their fayth of such a help and stay Moreouer it is a foolishe and vaine Immagination to thinke that the Iudge of the whole world shall come with his body cut and mangled in the latter day of Iudgemente R. For hys body hath now another maner of form before his heauenly Father and in hys Kingdome then it had amonge men Hee hath nowe in hys Kyngdome the forme of a glorified body indewed with heauenly maiesty and comprehesible of no maÌ„ in this world For if in this Transformation before his thre Disciples when as yet he haâ— mortall Flesh his face did shyne as thâ— Sunne and his garments were madâ— passing white his body must needes bâ— endued with greater maiesty after hys Resurrection into his Kingdome therfore as he would eate in the presence oâ— his Disciples to testefy his resurrection though he needed no meate so hee would carry the scarres of the wounds in his hands fete and side for a Tyme for the same cause that he might wynne credit by all manner of meanes to hys Resurrection A. For the behoulders hereof could not gainesay such manifesâ— signes Whereupon there is no doubt but that afterward they did much morâ— feruently set forth the glory of his Resurrection when they had receiued the holy ghost as appereth by these words of Luke in another place Act. 4 3â— And vvyth great power gaue the Apostles witnes of the Resurrection of the Lord Iesu and great grace was with them all 41. And while they beleeued not for ioy and wondered hee sayde vnto them haue ye heere any meate C. This place also testefieth that they were not obstinate vnbeleuers but hauing an earnest desire to beleeue theyr affections were tied with greate vehemencie insomuch that they could not be iâ— quiet For the ioy of the which Luke maketh mention sprange not but from faith and yet notwithstanding it waâ— a let to theyr faith to preuayle oueâ—come Therefore let vs note how greate we ought to suspecte the vehemency our affections the which althoughe it spryngeth from good beginninges yet notwithstanding it carrieth vs quite cleane out of the right way Wee are taught also how dilligently we oughte to sight agaynst the impedimentes of fayth seeing that the ioy which was coÌ„ceiued of the presence of Chrâ—st was the cause of Vnbeliefe in the Apostles Therefore the purpose of Luke was to expresse such an affection as euery one of vs feeleth at this day When wee heare any Wonderfull or ioyfull thinge wee are by and by rapte and rauished with the same Such a signe was in Abraham he laughed and sayde 〈◊〉 17 1â— Shall a C yâ—de bee borne vnto him that is a hundered yeares olde Yet notwithstanding hee is not reprehended The laughter of â—ara is reprehended because it sprange of Infidellity So was Abraham â—apt that he knew not what he sayd Such affection was in the Disciples So that if these wordes For â—oye were not added we might haue thought the discyples to haue bene at that time vnbeleuinge but they wondered so that they were out of their wits as it were Haue yee heere any Meate C. Heere agayne wee see how gentely and louingly the Lord beareth wyth the infirmity of his Disciples who vouchsafeth to holde them that fall wyth a new prop or stay And although he had gotten the new estate of a heuenly life hauing no more nede of meate theÌ„ Angels haue yet notwithstanding he vouchsafeth of his owne accord to abase and humble himself to the coÌ„mon vse of mortall men He had made himself subiect to the necessity of eating drynking all his life time but now being exempted from the same he eateth meate to thys ende that he might perswade his Disciples concerning the resurrection Thus wee see that hee hauynge alwaies more regard to vs then he hath to himselfe hee will bee alwayes ours Wee see also how great our imbecillity is yea euen when wee haue euident promises yet neuerthelesse the Lord confirmeth and strengtheneth vs by one meanes or other For whereunto serue Baptisme the Lords supper and many other things but onely to coÌ„firme and strengtheÌ„ vs. This therefore must be ascribed to the goodnesse of Chryste that hee helpeth our infirmity and lifteth vs vp by such helpes as are necessary for vs. 42. And they offered him a piece of broyled fish and of a hony combe A. Such as the Apostles haue they offer vnto the LORD It may be that thys was the Fragments of their Supper In Iohns Gospell wee haue these words As soone then as they were come to Land they saw hoate coales Iohn 21 9 Iohn â— 9 and fishes layd thereon and bread Also in another place there is mention made of two fishes when the lorde fed a greate multitude of men in the Wildernesse Whereby it appeareth that the common Foode of the Disciples was such meate as by theyr owne arte and labor they tooke for they were fishers 43. AND hee tooke it and dyd eat before them C. Hee dyd not eate as wee sayde before because he was an Hungared but hee dyd eate to the same end purpose that he retained the skars in his body that is to say hee would doe all things for his Disciples sakes wherof he him selfe had no neede R For to eat is the greatest and most special signe of lyfe Wherefore Chryst hauing raysed the ruler of the Sinagogues Daughter from Death to life Luk. 8.55 commaunded to geue her meate not to quallify her huÌ„ger which the mayde as yet felt not but to make it manifestely appere that she was aliue A. Also of Lazarus it is sayd that he was one of those whych sate at meate with Iesus Ioh. 12.13 when he had a supper prepared for him at Bethanie sixe daies before the passouer R. Therefore Chryst would eate with his Disciples after his Resurrection not to asswage hunger which he could neuer â—ele any more but to prooue the certainety and truth of his life Therfore Peter when hee preached at Caesaria made mention of this Argument of the Resurrection of Chryste saith My God raysed vp the thyrde Day and shewed him openly Not to all the People but to vs witnesses
him selfe For although those Prophets Iust men chosen of the Lord and holy kings also were the sonnes of God yet notwtstanding he did not reueale vnto them those thinges which hee reuealed vnto these Fisher men excellent neyther in Dignity neyther in Wysdome nor in righteousnesse And this desier of Iust men is described in that righteous Simeon Luk 2.25 For bycause they sought the glory of GOD and bycause more ample knowledge of God was to be reuealed therefore they wished prayed for the coÌ„ming of Christ most earnestly as is to be seene in diuers places of the Prophets and Psalmes 25. And beholde a certayne Lawear stoode vp and tempted him saying Maister what shall I do to inherite eternall lyfe 26. Hee said vnto him What is written in the Law how readest thou 27. And he answered and sayd Thou shalt loue the Lord thy God c. C. This occasion mooued the Lawear to aske of Christ this question namely bycause hee was an Interpreter of the Law hee is offended at the doctrine of the Gospell by which hee thought the authority of Moses was deminished Howbeit hee is not so much affected with the zeale of the Law as hee was grieued that his Honour and Countenance should bee deminished Hee demaundeth therefore of Christe if hee will professe any thinge more perfecte then the Law as wee haue shewed in the 22. Chap. of Math. vers 36. and in the 12. Chap. of Marke vers 28. What is written in the law C. He heareth another aunswere of Christe then he looked for And verely Christe brought no other rule to leade a Godly and an vpright Lyfe then the very same which Moses had prescribed already bycause vnder the perfect loue of God and our Neighbour is contayned the whole perfection of righteousnesse Notwithstanding wee must note here that Christe spake concerninge the attaynning of saluation according to the question demaunded For he doth not shew playnly here as hee doth in another place how men shall come to eternall Lyfe but how they must liue that they may be counted righteouse before God And it is certaine that it is prescribed in the Law how men shoulde frame their lyues and that they may get saluation to them selues in the presence of God And whereas the Lawe can doe nothing else but condemne and is therefore called the doctrine of Death 2. Cor 3.7 Rom. 7.13 and is sayd to increase our conditions the falt is not in the Doctrine but in our selues bycause wee are not able to doe and performe that which it coÌ„maundeth Therefore though no man is iustefied by the law yet it coÌ„taineth perfect righteousnes because it doth not â—asly promise righteousnes to the obseruers of the same if so be a man do fully obserue all that it commaundeth Neyther ought this maner of teaching to seeme absurde vnto vs in that GOD first of all requireth the righteousnes of workes and then offereth the same free without Workes bycause men must needes be conuinced of their Iust condemnation that they may flee vnto the mercy of GOD. And therefore Paule compareth both kinde of righteousnesse together Rom. 10.5 to the end we might know that wee are therefore iustified freely of God bycause wee are destitute of our owne righteousnesse And Christe in this aunswere framed him selfe to the Lawear hauinge respect vnto this question For he demauÌ„ded not from whence wee shoulde seeke Saluation but by what Workes the same was to be obtayned Thou shalt loue the Lorde thy God A. Mathew sayth that Christe made this answere and not the Lawear Reade Mathew 28. And he sayd vnto him Thou hast answered right this doe and thou shalt liue C. This Promise is not contrary to free Iustification by Fayth For God doth not therefore Iustefie vs freely bycause the Lawe doth not shewe perfect righteousnesse but bycause none of vs are able to fulfill the same and therefore he sayth that wee cannot get Lyfe in the same bycause it is weake in our fleshe as Paule playnely teacheth C. Wherefore these two do very well agree together Rom. 8. â— That the Law doth teach how men should get righteousnesse by Workes and that no man is Iustified by Workes bycause the defection is not in the Doctrine of the Law but in men Furthermore the purpose of Christe was to put away by this answere the false surmise of many which were vnlearned who thought that hee destroyed the whole Lawe 29. But hee willinge to iustefy himselfe sayd vnto Iesus And who is my Neyghbour BV. This argueth that this Lawear was an Hypocrite specially when our Euangelist sayth that hee was willing to Iustefy himselfe that is to say to purge him selfe from all faulte and sinne and to boast him selfe for righteouse as though he performed all thinges in the Lawe and had left nothing vndone And who is my neighbour C. This question might seeme nothing to be longe to the Iustification of man But if so bee we consider that the hypocrisie of men is chiefly espied in the second table bycause while they fayne them selues to bee exellent Worshippers of God they doe openly violate the loue which they owe to their Neyghboures we may thereby easly gather that the Pharisy vsed this Couert to the ende he being vnder the false Cloake of holynesse mighte not come into the light Therefore when hee perceiued that the Rule of Charity was against him hee seeketh startinge hoales in the name of Neyghboure least hee mighte seeme to bee a Transgessor of the Lawe And first of all wee see that the Scribes in this poynte had corrupted the Law deming none to bee their neighboures but such as were worthy Whereupon they held this as a sure ground that a man might hate his enemies BV. Therefore by contempt and of a certaine disdaine the Lawear speaketh these thinges As if hee should say I loue my Nation whom should I loue else Hee vnderstoode not that in this woorde Neyghbour hee which was most farre of eyther in bloud affinity acquaintance or country was contayned and that the Commaundement of Loue is not limmited to our Aliance kinne or acquaintance And yet for all that we must not deny but that the nearer that any man is vnto vs by any of these the more ready wee must bee to help and shew our loue For so humanity requireth and Gods Lawe permitteth who by his Prouidence hath thus apoynted Reade more in the 22. Chap. of Math. vers 39. 30. And Iesus answered and sayd A certaine man descended from Hierusalem to Iericho and fell among thieues which robbed him of hys Raiment wouÌ„ded him and departed leauing him halfe deade E. By this Parable the Lord declareth that euery one is our Neyghboure whom we can or ought to help Christ might simply haue taughte that this worde Neyghbour ought generally to bee extended vnto all men bycause all mankinde is Ioyned together by a certaine holy knot of society And in deede the Lorde put downe