prouyde meate and other necessaryes to leade Sheepe and Oxen to the water to drawe an Oxe or Asse out of a pit and such lyke Some workes pertayned to sanctification as to circumsise Chyldren to kill sacrifices such lyke And of both these kynde of workes Christe maketh mencion wheÌ„ he declareth the Saboth in this place saying that it is lawfull to do good on the Saboth day as to heale the sicke and to saue a mans Lyfe that is in health For this worke doth not let but that a man may heare the preaching of Gods worde and may be present at the sacrifices for these were the coÌ„mon works of the Saboth commaunded in that time of the lawe By these thinges truly it is manifest when the Lawe sayeth Thou shalt doe no maner of vvorke on the Saboth that it speaketh not simplely of all maner of workes but only of those which are an impediment and let that the Saboth cannot be sanctified that is to say that those works caÌ„not be done which specially pertayne to the worship of God as to heare the word of God to do sacrifice to the coÌ„firming testifying of fayth By these things also we may perceyue what we ought to thinke of the Sonday which the Christians obserue and keepe in the steede of the Saboth For seeing it is meete that we come together to heare the worde of God at certayne dayes appoynted and to be partakers of the mysticall breaking of the Breade and also to Ioine in prayer furthermore seeing seruaunts other labourers must rest and cease from worke it ought not to seeme newe vnto vs if the day which wee call Sonday be a day selecte and chosen for that purpose But there are same which speake against this day of rest affyrminge that Christians continewe in Iudaisme because they retayne some obseruation of dayes These men that thus â—eake are murmurers agaynste all order in the Church For we obserue these dayes and yet are voyde of all Iudaisme because in this poynt we differ far from the Ievves For we doe not vse it as a Ceremony necessarye to Religion by which we might thinke the spirituall mistery to be figured but wee receyue it as a necessary remedy to retaine and keepe order in the Church Neyther did our Elders without great consideration poynte that day which wee call Sonday in steede of the Ievves Sabaoth For seeing it is the ende and accomplishment in the resurrection of the Lorde of that true rest which the olde Sabaoth did shadowe all Christians are admonished not to cleaue vnto the shadowed Ceremony B. But whereas the Lorde doth requyre so seuerely certaine solemnities of the Ievves as we may reade in dyuers places of the Law and the Prophets when as godlynesse notwythstanding did litle coÌ„sist in the obseruation of them there are truely two causes The first was because in them the people myght learne the lawe of the Lord and increase fayth to the which things we ought to be caryed wyth all diligence Wherefore these solempnities could not be neglected without as well the great contempt of the goodnes of God as the neglectâ—ng of piety and godlynesse The 2. cause being more special why so great a religion was made of daies is this be cause it might be a figure of the rest of a minde not lyuing to it self but vnto God For it is certayne that so farre as the Saboth was appointed to be kept holy a tyme to cease from externall labor was a figure of the liâ—e in the which we do nothing so much after our owne will as we doe after the will of the Lord the which we ought to seeke onely for euer For we must meditate in this worlde of that thynge which we hope to obtayne in the world to come And we hope to enter into the rest of the Lord that as hee after hee made the Heauen the earth and all other creatures rested from all his labour euen so we should cease from all our laboures when wee should inioy the euerlasting rest To do good or to do euell A. What hee meaneth by doing good he playnely sheweth when he restoreth health to the sicke man Therefore of the contrary it is to do euell not to be carefull for a sicke person and to helpe him if thou maiste The which what is it els then to destroy and kill a man E. The wordes of Christ therefore are as much in effecte as if he should haue sayd Yee see this miserable creature to whom there is no good man but he wisheth health whom who so euer would haue neglected he sheweth him selfe not only farre from humanity but also from Religion To what ende therefore doe yee thinke that the Saboth was ordayned Eyther to doe euell as to neglect those whom yee may help Or els to doe good Furthermore wee must note by this question of the Lorde that not to doe good when thou mayest is to doe euill not to saue when thou mayest is to destroy But they held theyr peace Neyther the misery of this sicke person which they euidently sawe neither the equitye of the cause so manyfest coulde chaunge on whit the cruelty of the Phariseys wheÌ„ they had nothing to auÌ„swere they rather held their peace than to confesse that which they thought in Conscience to be true They durst not say that it was rather lawfull to doe euell then to doe good on the Sabboth day althoughe they would haue sayd so neither would they say that it was lawful to do good They held their peace therefore which challenged to them selues only authority to make aunswere of matters concerninge the lawe what ought to bee done and what ought not to be done 5. And when he had looked round about on them wyth anger mourning for the hardnesse of their hearts hee sayth to the man Stretche forth thy hand And he stretched out and hys hande was restored as whole as the other B. Who would not haue bene angry at such contemners and open despysers of the manifest power and goodnesse of God Christe truely is angery but his anger is mixt with mourning for our blyndnesse by the which agayne hee declareth his loueing kyndnesse towards vs namely that althoughe we by our obstinacy and blyndnesse doe prouoke him to anger yet notwithstaÌ„dinge hee accordinge to his goodnesse doth no lesse mourne for vs and oure blindnesse than a father lamenteth the vntowardnesse of his children Strech forth thy hand Reade the 12. Chapter of Mathew going before 6. And the Phariseys departed and strayghte vvaye gathered a Councell with the Herodians against him that they might destroy him BV. The darkenesse of this world caÌ„not abyde the cleare lyght of the Gospell but doe flee from the same yea so much as they can they seeke to destroy it This thing we may see in the Phariseys who in all haste roome out of the Synagoge and ioyne them selues to the Herodians whom except it were to conioine in this
man walke in the day hee stumbleth not because hee hath the light of this Worlde By which Wordes he sheweth that euery one doth walke fastly vntill such time as he hath runne the Race of his callinge the ending of the which Race he calleth the twelfth hower of the day Many are in daunger while they walk in Gods callinge but it is moste certeine that no daūger can harme them vntill their time bee come So Paule was often times in pearill of his Life but hee escaped from Time to Time vntill his hower was come Act. 12 9 So Peter was taken of Herod and reserued in bondes to dye but yet bycause his twelfth Hower was not then come hee escaped out of pryson Let vs therefore all learne to stay our selues vpon Gods prouidence and to bee therewithall contented And if hee suffer vs to pearish as he hath suffered many others howbeit they are not properly sayd to pearish which die in the Lorde let vs knowe that oure hower is then come 31. And hee came downe to Capernaum a City of GALILE and there taught them on the Sabaoth dayes R. This is the vengeance which Christe taketh on his Citizens hee commaūdeth not fire to come downe from Heauen hee rayseth not vp a floude of waters hee maketh not their fieldes barren neyther doth hee send the plague of Pestilence vpon them but only followeth his owne callinge And what calling is that First as touching the abasing and emptying of him selfe his calling was not to reuenge him selfe but to leaue Vengeaunce to the Lorde GOD his Father according to this place Vengeance is myne Deu. 32.3 and I will repay Christe therefore obaying this callinge so resigned Vengeance vnto God that hee doth not hurt on hayre of the heads of the Citizens for the iniury done vnto him Secondly as touchinge his Ministery hee was called to Preache the Gospell as wee haue heard out of the Prophet Wherefore not seekinge vengeance but the fulfillinge of his callinge hee went to Capernaum a City of Galile And there taught them A. What hee taught Mathew sheweth sayinge From that time Iesus began to preache and say Mat. 4.17 Repent for the kingdome of Heauen is at hand 32. And they were astonyed at hys Doctryne for his preachinge was with power R. Beholde here what felloweth Pacience The Nazarites contemne the Capernaites are astonied The Nazarites scorne and reiect Christe but the Capernaites woonder and receiue his woorde with great veneration Wherefore For his preachinge was with power That is to say Hee taught them as one hauinge authority Mat. 7.29 not as the Scribes R For the Scribes if they expounded the lawe taught that the same was fulfilled by externall workes their doctrine was nothing else but a Philosophicall doctrine concerninge vertues But when Christe tooke in hand to expounde the Law hee did most grauely shewe that not onely externall Workes but also the most holy and vndefiled motions of the heart were required by the Law As may be seene by that notable Sermon which Christe made Mat. 5.21 contayned in the fift of Mathew Christe also preached otherwise then did the Scribes cōcerning good works remission of sinnes and the true worship of God And last of all bicause he confirmed that with notable signes myracles which hee taught which the Scribes could not doe 33. And in the Synagoge there was a man which had an vncleane spirit of a Diuell and cryed with a loud voyce A. The Euangelist Marke also maketh mencion of this story in his firste Chapter beginning at the 23. verse Whych had an vncleane Spirit C. This speach is asmuch as if Luke had sayd that the man was caryed with the inspiration of the Diuell For by the sufferance of God Sathan had possessed the powers of the mynde so that he constrayned them at his owne will to say to do what soeuer he would haue them Therefore when Demoniakes do speake it is the Diuell that speaketh in them by them who hath leaue to rule Concerninge this the verse followinge reade the 24. verse of the first Chapter of Marke 35. And Iesus rebuked him sayinge hold thy peace come out of him And when the diuell had throwen him in the middes he came out of him and hurte him not A. Beside the reasons alleadged in the first of Marke why Christ cōmaunded the Diuell to hold his peace this also may be added namely R. that Christ might confirme the Gospell which he had hetherto preached in wordes by a myracle as by a certaine seale He preached that he was sent of God to preach deliuerance to the captiues sight to the blynde that is to say that hee would deliuer men from sinne from the power of Sathan Therefore when one possessed with a Diuell was offred vnto him in the Synagoge he commaūded the Diuell to hold his peace and behold hee is silent hee commaunded him to goe out of the man and behold the Diuell casteth the man in the middest but did him no harme and by and by went out of him And Christe did this miracle in the Demoniake to cōfirme by an externall seale that power was geuen vnto him ouer Sathan that it was true which hee had preached that hee was sent to deliuer all those that beleue in him from all their sinnes and from death and to restore them to perfect felicity For to this ende did Christe worke his myracles that they might be sure Seales of the Gospell and publique testimonies of the Doctrine of remission of sinnes by Fayth in Christe And whē the diuel had thrown him By these woordes wee haue to vnderstand that the nature of Sathan is such that he rayseth vp great Tumultes against the Gospell of Christe and the faithfull But if thou stand fast in the worde of Christe he shall do thee no harme at all Reade the first of Marke 37. And the fame of him spred abrod throughout euery place of the coūtrey rounde about R. That which Christe sought by his myracle hee also obtayned For hee sought by this myracle to haue that fame of his name spred euery wher to haue his Maiesty openly reuealed and the truth of his doctrine knowne And this he sought not for the carnall glory of his name as ambitiouse men doe but for our spirituall profit to the ende that we being drawen by the fame of his name might beleue his Gospell and might be Iustified by fayth and that beinge iustified by fayth we might haue peace with God through Iesus Christe 38. And when hee was rysen vp and come out of the Synagoge hee entered into Simons house and Simons Wyues mother was taken with a great feauer and they made intercession to him for her R. In this place we must note the great humillity of Christe For being nowe in the famouse City Capernaum in the which he was now in great estimation for his Myracles hee lodgeth not with the rych men
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
dayes As concerning this the 25. vers reade in our exposition before vpon Mathevv 26. Howe he vvent into the house of GOD in the dayes of Abyathar the hygh Priest and did eate the shewe bread which were not lawful to eate but for the Priestes and gaue also to them that vvere vvith him In the dayes of Abyathar the priest BV. Abiathar of whom mencion is made here was the sonne of Achimilech But the father not the sonne graunted Dauid to take the shewe breade So that the name of the sonne is gieuen to the Father both because his name was more famouse in dealing with matters pertayning to Dauid and also because he was at that time ioyned in the offyce of Priesthoode with his father Furthermore it may be that his father had two names But true piety religion are put in no great hasarde in such small trifles He called the place in that which the Tabernacle or Arke of the Lord was the house of the Lord. For otherwise there was no temple as yet builded in Dauides time for Solomon builded the Lord a Temple when Dauid his father was deade Reade for that which followeth of this Chap. in our exposition vpon Mathew FINIS Chapter the third 1. ANd he entred agayne into the Synagoge a man vvas there vvhich had a vvithered hand And he entred againe BV. This History pertayneth to the former place also as concerning the right vse of festiuall dayes God truely commaunded a certayne godly rest and ceassinge from worke but yet he forbad not weldoing and the workes of charity but rather appoynted them to be done in somuch that he rightly obserued and kept the Saboth which did by any meanes benefite his neyghbour A man vvas there vvhich had a vvithered hand The Euangelist Luke hath whose ryght hande was withered Math 12 but the Euangelist Mathew who declareth this same History also agreeth wyth Marke in these wordes 2. And they vvatched him vvhether he vvould heale him on the Sabboth day that they might accuse him And they vvatched him Namely the Scribes and the Phariseys as sayth S. Luke VVhether hee vvoulde heale him on the Sabboth Vpon the Saboth day the lawe and the Prophets were wont to be read That they might accuse him So hath Mathevve also but Luke hath that they might finde some accusation agaynst him And the same Euangelist hath but he knew their thoughts 3. And he sayd vnto the man vvhych had the vvithered hande Aryse and stand in the middest The Euangelist Luke hath Aryse stand in the middest and he arose and stoode vp 4. And he sayd vnto them Is it lawfull to doe good on the Saboth dayes or to doe euill to saue lyfe or to kyl But they held their peace Is it lavvfull to doâ— good on the Sabboth The Euangelist Luke hath Iesus therefore sayd vnto them I wil aske you a question Is it lawfull to doe good on the Saboth By Mathew it should seeme that the Iewes asked the Lord if it were lawfull to heale on the Sabboth day but by our Euangelist Marke Luke also it may seeme plainely that the Lord demaunded this question of them But seeing the Lord did demaunde of the Iewes according to their minde this question did more belong vnto theÌ„ than vnto Chryste A. Notwithstanding this may be sayd that they demaunded this question of Christe by words as Mathew playnely declareth But to the matter R. Christe by this question and by his myracle interpreteth the true meaning of the lawe as coÌ„cerning the Saboth For the law saith RemeÌ„ber that thou kepe holy the Saboth day 6. daies shalt thou labour do all that thou haste to doe Exod. 20. but the seuenth day is the Saboth of the Lorde thy God in it thou shalt doe no maner of Worke. Seeinge therefore Christe declareth that it is lawefull to do good on the Saboth day and doth by and by helpe him that had the wythered hand restoring him to health it is euident that he meaneth that although the lawe doth say Thou shalt doe no maner of vvorke on the Saboth day notwithstanding because hee addeth Remember that thou keepe holy the Saboth day it is lawfull to doe those workes on the Saboth day which belong more vnto God than vnto vs forsomuch as they doe not let but that it may bee a day holy and dedicated vnto the Lord. For the law hath speciall respect to sanctification and holynes and requyreth that we doe those workes on the Sabboth which pertayne to holynesse Whereupon in Moses it is sayd See that yee keepe my Sabothes because it is a signe betweene mee and you and in your generations Exod. 31 that yee may knowe that I am the lord which sanctifie you By the which wordes the Saboth is consecrated for a signe by which the Israelites may learne that they cannot be sanctified or iustified by theyr Vertues but that they must of necessity kepe the Saboth and doe the woorkes of the Saboth the which are these namely to heare the word of God and to obserue all holye Institucions which pertayne to the worship of God But we call that sanctification or making holy by which God doth make vs holy and iust the which sanctification is of two sorts the one internall which commeth by fayth Whereupon the Apostle Paule sayth But yee are washed 1 Cor. 6. Act. 15. but yee are sanctified but yee are iustified by the name of the Lorde Iesus And the Apostle Peter sayth By fayth purefiing the heartes For as God doth sanctifie vs with his spirite by the sprinkling of the bloude of Chryste euen so we obtayne this benefite by fayth only And this sanctification ought to bee perpetuall in this lyfe Wherefore if wee speake of this sanctification all workes which are contrary to faith as are those which we call sinnes agaynst God are not only forbidden to be done on the â—aboth but on all other dayes also The other sanctification is externall and it commeth by the externall and Ecclesiasticall mynistery by the preaching of the worde of God vnder the which preaching the sacrifices also which the Iewes offered were comprehended which were nothing els than the preaching of Chryste Iesus and by the dispensation of the sacraments For by these things God doth sanctifie men geueth vnto theÌ„ faith the holy Ghost that they may bee truely sanctified before him Yf therefore wee speake of this sanctification then the law forbiddeth those workes which keepe men backe from the preaching of the worde of God from the sacrifices and the dispensation of the Sacraments But these are the chiefe as tilling of the ground exercise of our dayly occupation such like kinde of businesse Notwithstanding it was lawefull in the time of necessity to doe those works on the Saboth day which were not altogether a let a hinderance from doing those holy exercises which were appoynted to bee done on the Saboth as to heale the sicke to
this saying Bee of good cheere arise Iesus calleth thee By the which words the blynde man conceiued such hope that casting away his cloake by the which he was defended from the coulde that he sprang ran to Iesus As touching that whych followeth concerning the exposition of the other two verses following Read the 20. cap. of Mathew 51. And Iesus answered and sayde vnto him What wilt thou that I doe vnto thee The blynd man sayd vnto him maister that I might receiue my sighte Mayster A. Our Euangelist vseth here the Chalde word Rabboni maister for the which the Hebrewes haue Rab or Rabbi The Euangelist Mat. hath Lord that our eyes may be opened Luke hath Lord that I may receiue my sight 52. Iesus said vnto him Go thy way thy faith hath saued thee And immediately he receiued his sight followed Iesus in the way Go thy vvay thy faith A. Luke hath receiue thy sight thy faith hath saued thee And by by he receiued his sight and followed him glorifying god And all the people when they saw it gaue God the praise As concerninge this faith Read the 9. of Mat. BV. Fayth truly saueth vs not our workes nor merits For it coÌ„meth by the deuyne mercy free grace of God that we liue And follovved Iesus in the vvay Whersoeuer faith is there is a diligent study to heare Gods word a following of Chryst without delay For Faith before all other thinges iustifieth vs and keepeth vs in the obedience of the law of Chryst that we may at no time depart from his way FINIS Chapter the 11. ANd wheÌ„ they came nie to IerusaleÌ„ vnto Bethphage Bethany at the mount of Oliues hee sendeth forth two of his Disciples Our Sauiour Chryst at the laste commeth to Hierusalem in the which he should be offered a sacrifice for the sins of the whole world and should redeme the beleuing from sin and deth But before he plaid the priest in offering himself he would shew himselfe to be a king also and a deliuerer of his faithfull people For therfore he entereth with kingly pompe into HierusaleÌ„ 4. And they wente theyr waye and founde the Coulte tyed by the dore without in place where two wayes met and they loosed him A. Thys our Euangelyst Luke also make a large description how the Apostles went to bring the asse and the coulte In steade of the which the EuaÌ„gelist Mathew onely hath And the disciples weÌ„t did as Iesus coÌ„maunded them And found the coulâ— Luke more briefly sayth And they found as he had sayd vnto them 5. And diuers of them that stode there sayd vnto them What do yee loosing the Asse Luke wryteth that they were the Owners of the asse that asked this questioÌ„ what do ye loosinge the ass That is to saye whye do ye lose the asse Or eles it is thus much to saye what will ye do when yee haue loosed the Asse As touching the rest and that whych followeth Reade the one and twentye Chapter of Mathew 9. And they that went before they that followed cryed saying Hosanna Blessed is he that commeth in the name of the Lord. And they that vvent before B. At what time this acclamatioÌ„ or cry was made vnto Chryste by the multitude S. Luke declareth in these woords saying And when hee was now come to the goyng downe of the Mounte of Oliues the whole Multitude of the Dysciples beganne to reioyse and to prayse GOD wyth a loude Voyce for all the Myracles that they had seene saying Blessed be the Kynge that commeth in the Name of the Lord. And straighte way hee addeth that which neither Mathew nor our EuaÌ„gelyst Marke addeth sayinge Peace in Heauen and Glory in the hyghest By the which Wordes the People mente to declare that then trewe Peace was geuen to men in Heauen and that the Glory of GOD shined forth Luke 19. As if they had sayd The Heauenly GOD is pleased with vs. Wherefore we must exalt him he dwelling in the hye Heauens seeinge hee sendeth vnto vs the promised king we do well perceiue that hee is at one with vs. Whereuppon wee wil glorify and prayse his name which only of his mercy and goodnes hath perfourmed that vnto vs which hee promised C. It may be the men may be at peace amonge themselues and in the meane time at Warre wyth God S. Paule sayth that Chryst hath pacifyed all things both in Heauen Coloss â— and in Earth Christ therefore is the bond of our coniunction Wherefore God must be glorified for that peace For then he reuealed his Glory which shyneth in all his workes but specially in this his mercy and redemption Luke beside these things addeth saying And some of the Pharisies of the Company sayd vnto him Mayster rebuke thy Disciples Hee sayd vnto them I tell you that if these houlde theyr Peace then shall the Stones crye And afterward when the Children cryed to him Hosiahna in the Temple they were displeased which were the chiefe Pryestes because the honour of the Messias was attributed vnto him and they sayde vnto him Doest thou heare what these say Reade the one and twenty Chapter of Mathew Chryst doth plainely declare that those thynges which are here done are don by the Spyrite of God If these sayth hee houlde theyr peace the stones shal cry R. That is to say God hath so appoynted that Chryst at this time shold be made manifest and shall enter into his Kyngdome And who can make the decree of GOD of none effecte That whych is done is Gods worke Luke 19 And who can let that this Worke of God shall not bee promoted If Men houlde they re peace then shall Chyldren cry And if Chyldren keepe silence then shall the stones make anoyse For Chryst must be reuealed maugar the Heads of the hie priests Scribes and Pharises After these thinges hee addeth by and by saying â—uke 19 And when he was come nye hee saw the City and wepte ouer it saying Yf thou hadst knowne c. The which wee will declare when we come to the same chapter of Luke As concerning the Exposition of that which followeth vnto the 18. Verse Read the 21 cap. of Mathew 18. And the Scribes and hyghe Priestes hearde it and soughte howe to destroy him For they feared him because all the People was astonyed at his Doctrine A. The Euangelyste Luke hathe And he taught daily in the temple but the hie Pryestes Scribes Elders of the People sought to destroye him c. B. Let euery Chrystian here note in these high Pryestes and Scrybes the nature of true impiety That which Chryst did was the worke of the Holy Ghost whereat the Scribes and Sacrifising Pryestes might iustly haue merueiled And because they had the lawfull administration of Ecclesiasticall matters they should haue followed it But behoulde impiety it is so farre from acknowledging it to be the worke of God and from repentance that
the commaundementes of the Lawe By which is proued that God is not Delyghted wyth Mans fayned worshipinges that the whole course of humane lyfe is erroneous so soone as he forsaketh the Lawe of God Therefore Luke calleth Zacharias Elyzabeth righteouse because they walked in the coÌ„mauÌ„demeÌ„ts of the Lord because they were accepted for such before the Lord. For they are not therefore called iust because they obserued al the coÌ„mauÌ„dements of the Law euen as Iob was called iust because hee perfourmed the whole Lawe but because they beinge receiued into the fauour of God then also they pleased him with their workes the which hee wayghed with fatherly compassion and not with extreame Rigor For althoughe wee doe all those thinges which are commaunded vs to doe Luk. 17.10 yet notwithstandinge wee are vnprofitable seruaunts For what doth God owe vnto vs Coulde euer aâ—y man fulfill the Lawe Or shall a man bee counted ryghteouse for doinge one or two Goodworkes being a traÌ„sgressor of al the rest of the workes of the Lawe This were very absurde Or shall he bee counted righteouse for many good workes sake if so bee hee bee guilty of transgression in any poynte No man dare affyrme this the prescript of the Lawe denyinge the same and proclayminge all those to be accurssed which doe not all their Lyfe time fulfill all the commaundementes of the Lawe Finally is there any worke which deserueth not to be condemned of impurity or imperfection And how shoulde it bee then in his sighte for whom the stars are scarse cleane inough Iob. 15.14 nor the Angels righteous inough Thus we are constrayned to graunt that there is no goodwork which is not polluted with transgressions and with his owne corruption that it may be without the honor of righteousnesse Therefore it coÌ„meth of the righteousnesse of fayth that workes are counted righteouse before God which otherwise are impure vncleane vnperfecte and vnworthy his presence deuine Righteousnesse of fayth Zacharias and Elizabeth therefore were ryghteous because God imputed not vnto theÌ„ their sinnes Sinne is in the most holy for they also were not without their corruptions But God accepted their obedience though it were vnperfect because they bended them selues to serue the Lord. An example hereof we haue in Abraham Coulde hee doe a more notable deede than to bee willing to offer his only sonne But shall we thinke that he was so willing to obay and fulfill that which the Lorde had commaunded that he wauered doubted nothinge at all No doubt the fleshe wonderfully rebelled But seeing hee withstoode the same we must acknowledge the greater constancy to be in him But yet if hee come before the tribunall seate if God enter into extreame Iudgment with him shall he thinke you be founde so perfect that nothing is wanting No verely seeing the very starres as we sayd before are impure in his sighte Such are all the works of his sayntes but God of his fatherly mercy and compassion accepteth them for righteouse and perfect Therefore they are sayd to walke in the commaundements of the Lord and to be righteous In all the Lawes and Ordinaunces of the Lorde C. Betwene Lawes and ordynaunces this is the difference that the name of Ordynances is properly referred to the exercises of piety deuine worship but the first is more generall and pertayneth as well to the worship of God as to the duties of Charity For the Hebrew worde which signifieth statutes and decreese is turned by the Greeke Interpreter to Iustifications for the which our Englishe translation hath Ordinances But the Hebrew worde in the holy Scripture signifieth Ceremonies by which the People exercised them selues in the worship of God and in the confession of fayth And althoughe Hypocrites are in this parte very curious and dilligent yet notwithstanding they are far vnlike Zacharias and Elizabeth For the sincere Worshippers of God as were these two do not imbrace naked and bare Ceremonies but bending them selues wholly vnto the truthe doe obserue them spiritually But impure and Hypocriticall men althoughe they dayly weary them selues in externall Ceremonies yet notwithstandinge because they obserue them not as they are commaunded of God they do nothing but trifell and loose their labor To be shorte in these two words is comprehended the whole lawe Obiection But if so be Zacharias Elizabeth were irrepreheÌ„sible in keping the lawe they had no neede of the grace of Christe for the full obseruation of the law bringeth lyfe and where there is no transgression of the same there is no condeÌ„nation We answere Ansvver that this coÌ„mendation which is heere geuen vnto the seruantes of God is to be taken with exception For we must consider how God dealeth with them namely after the lawe and couenaunte which hee hath made with them The first principal poynte whereof is the free recoÌ„cilliation daily pardon by which hee forgeueth their sinnes Therefore they are couÌ„ted iust irreprehensible because their whole life testifieth that they are geuen to righteousnes that the feare of God raigneth in them so long as there is in them a certayne paterne of holinesse But seing their godly study is far wyde from perfection as we said a litle before it cannot please God without pardon Wherefore the righteousnes which is coÌ„mended in them dependeth vpon the free Mercy of God whereby it coÌ„meth to passe that he imputeth not vnto them the vnrighteousnesse which remayneth in them Thus wee must of necessity expounde whatsoeuer is found in the scripture coÌ„cerning the righteousnes of man leaste wee ouerthrowe remission of sinnes the which righteousnes of man can no more staÌ„de without the sayd remission then can a house without a foundation righteousnes by imputation And here the foolishnes of the Papists may bee easely refelled They set this which is here attributed to Zacharias against the righteousnes of fayth the which as it is most sure that it floweth from the sayde righteousnesse so it is meete that it be subiect vnto the same or at least that they concur agre together And vayne is their fallacie which they builde vpon one worde Iustifications say they are called the coÌ„mauÌ„dements of the law therefore they Iustefie vs. As thoughe wee denyed the true righteousnes were geuen in the law or blamed the doctrine for not iustefâ—ing and not rather our owne fleshe Therefore although we confesse a hundred times that Lyfe is contayned in the coÌ„maundements of the Law yet notwithstandinge men shall haue no profite thereby which by Nature are quite contrary to the Lawe and being now regenerate by the Spyrite of God are not withstandinge as yet farre from the perfect obseruation thereof That no man coulde finde any falte with them B. This agreeth with that which Paule requyreth a Byshop to bee namely irreprehensible 1. Tim. 3.2 That is to saye they led such a lyfe that no man coulde Iustly reprehende them Namely not onely from euell but
the name of Temple he vnderstandeth the holy place being but a parte of the temple C. Where was the Aulter of perfume From hence when the Priests had done their seruice they were wont to come into the Yarde of the Temple where they did blesse the people 22. And when he came out he could not speake vnto them and they perceyued that he had seene a Vision in the Temple For hee beckened vnto them and remayned speachlesse C. Zacharias being come out of the Holy place declared hym selfe by his Iesture and by signes to be dumbe It is also very likely that there were signes of feare to be seene in his Countenance Hereby they gather that God had appeared vnto him There appeared sildome or neuer any visions but the People remembred that their forefathers in olde time had seene many visions Wherefore they doe not without cause thus Iudge by manifest signes For it came not to passe by man that hee should be sodaynly dumbe without any dissease and after his longer â—ariance then hee was wonte to come out of the Temple amazed and a fearde So that God by certayne Miracles kept the people as yet in the obedience of his worde as by that coÌ„cerning the Poole Iohn 5.2 the Water whereof was styrred by the Angell But Prophets were very geason for the Lords will was to depriue the people of them that they might the more earnestly desier Christe For the People were all most desperate because they wer oppressed with cruell bondage and their religion was wonderfully corrupted as wee haue sayde The which was tolde by the Prophet sayinge Remember the Lawe of my seruaunt Moyses c. And why so he sheweth the reason Beholde I send you my seruaunt Elias c. Mala. 4 4. Hee meaneth therefore that the people shal be spoyled for a time of their Prophtes that they might with the greater desier wayte for the coÌ„ming of Christe Therefore the people coniectured not that Zacharias had seene a Vision because the same happened oftentymes but because signes appeared in him because hee taried longer in the Temple than hee was wonte 23. And it came to passe that assone as the dayes of his office were out he departed into his owne house A. Hereby it appeareth that the Priests abstayned from their Houses when they executed their Offyces as their turne came to the ende they might bee wholly addicted to the worship of God And to this ende there were Sollers or Chambers adioyned to the Temple Howbeit we doe not reade that the Lord coÌ„maunded this at any time The coÌ„maunded this at any time Leui. 10.9 The commaundement of the Lawe was that they should abstayne from wyne froÌ„ strong drinke and from carnall Copulation when their turne came to do seruice But it is likely that many Pryests did not so reuerently discharge their duty neyther kepte that commaundement whereupon it came to passe that they had their abydinge places in the Temple least they might be moued with the intising allurements of their wyues Here vpon when the Temple was builded there were certain lodgings or Priests Chambers erected which Solomon prouided for the easemeÌ„t of the Priests that they might be helps vnto the Law of God to the pure discharging of the sacred worship C. Moreouer seeinge the order of their life was to be chaunged it was profitable for them not to depart from the Temple that the very sight of the place might moue them to imbrace that purity which the Lorde had prescribed It was profitable also to haue all matter of sufferance and indulgence cut of to the ende they might haue the more leasure to do their duety The Papistes at this day by this pretence defende their cruell Law coÌ„cerning singlenesse of Lyfe For thus they reason Seeinge the Priests in olde tyme were commaunded to abstayne from their Wyues at what tyme they attended vpon the seruice of God there is good cause why perpetual continencie should be required of the Priestes now who sacrifice not by turne but euery day specially seeinge the dignity of the worship is far more excellent than vnder the Lawe But they should also shewe vnto vs why they abstayne not from Wyne stronge drynke For it is not meete to make a seperation of those commaundementes which God hath enioyned the the one halfe may be obserued and the other neglected The lying with their Wyues is not so straytely forbydden as the drynking of Wyne If so bee the Pope vnder the Pretence of the Lawe inioyneth singlenes of Lyfe vnto his Shauelinges why doth hee geeue them lyberty to drynke Wyne Eze. 44 1â— whych wyth the lyke playne woordes is forbydden to the Priestes of olde tyme. Yea according to this reason all the sacrificeing or Masse Priestes must be shut vp in some Church Chambers there to leade their lyues without the company of Women and People Thus wee euidently see that they doe wyckedly pretende the Law of God from the which they wholy swarue Notwithstanding the full solution standeth vpon the difference of the Law the Gospell The high Prieste stoode in the presence of God to offer Sacrifice for the sinnes of the people that hee might be as it were a Mediator betwene God man It became him to whom this office was commtted to haue somewhat whereby hee might be exempted from the common order of men and mighte bee knowne to bee a figure of the true Mediator To this ende belonged the holy Garmentes and the anoyntinge At this day wee haue no such thing in the publique Ministers and Pastors of the Church We speake of those Mynisters which Christe ordayneth to feede his flocke and not of those whom the Pope maketh rather Butchers then Sacrificers to offer vp Christe Wherefore let vs geue heede vnto the mynde of the holy Ghoste which pronouÌ„ceth Wedlocke to bee honorable amonge all men 24. And after those dayes his Wyfe Elizabeth conceyued and hyd her selfe fiue monethes sayinge Gods promises are certaine And after these dayes R. Behold heere the fruite and power of the worde of GOD. A wonderfull Sonne was promised to Zacharias by the worde of God the which promise although Zacharias in the beginning receiued not by Fayth yet notwithstandinge the Lord is so faithfull and Iust that hee fulfilleth that which h e hath promysed and bringeth to passe that the wyfe of Zacharias although Shee were as well by Nature as by Olde age vnmeete to conceiue conceiueth her promised Son And hyd her selfe fiue monethes C. This seemeth very absurde as though she were ashamed of Gods blessinge Some thinke that the matter being as yet doubtfull she durst not come forth abroade least she should be a iesting stocke if so bee that opinion should be frustrate which shee had conceiued But wee must rather Iudge that she was so perswaded of the promise made that shee feared not the fulfilling of the same For when shee sawe the great plague layed vpon her Husbande for
rashly wythout consideration geuen by men but by the Aungell from heauen Secondly that IOSEPH and MARY obayed the commaundement of GOD. And this is the agremēt of our Fayth with the worde of God Namely that hee speakinge vnto vs firste by hys VVoorde our Faith also aunswereth and consenteth vnto hys promises Specially LVKE commendeth vnto vs the order of Preaching the word when he sayth that Saluation was Preached by mans voyce to proceede from the mere grace of CHRYST which was promised of GOD by the Aungell 22 AND vvhen the Dayes of purification after the Lavve of Moyses were ended they broughte hym to Hierusalē to present him to the lord And when the Dayes of her R. Two Lawes are set before vs in this place out of the old Testamente the one concerning the purging of woin Chyldbed and the other concerning the offering and sanctifying of the first begotten The Law concerning the vncleanes of a VVoman in Chyldebed is thus descrybed Leu◠72.2 When a Woman hath broughte forthe Seede and borne a Man Chylde shee shall bee vncleane seuen Dayes lyke as shee is vncleane when shee is put a parte for her Dysease And in the eighte day the foreskyn of the Chyldes flesh shal be cyrcumcysed And shee shall continew in the Bloud of her purifyinge three and thyrtie Dayes C. Therefore it was meete that shee should fulfill the ryte of her Purging the 40 day after her deliuerance Notwithstandyng Mary and Ioseph came to HIERVSALEM for an other cause Namely to presēt Christ vnto the Lord because he was her first borne Sonne Now we must first speake of purifying Purification C. Some Translations haue AND vvhen the Daies of theyr purification c. C. By which VVoordes Luke maketh both Mary and Chryste Partakers of the purifying For this Pronowne there cannot by any meanes be referred to Ioseph And it is no absurdity to say that Chryst who should be made accurssed for vs vpon the Crosse tooke vpon him for our sakes our vncleannesse althoughe as touching him selfe he was without all Spot of Sinne that is to say if the VVell of all purenesse would be coūted impure and vnclean to wash away our spottes They are deecyued whych thinke thys to be onely a polliticall Lawe as though the VVoman were vncleane before her husbād and not before God When as rather both the Corruption of Nature is set before the Eyes of the IEVVES Originall sin proued by the lavv of purifying and also the remedy of Gods Grace And this one Law is sufficiente to proue oryginall sinne as it containeth a notable Testimony of the Grace of God For the cursse of Mankind could not be more euydently declared then when the LORDE testified that the Infant commeth impure and Vncleane from his Mothers VVomb inso much that the mother her selfe is thereby polluted and defiled Verely excepte man were borne a sinner and were by Nature the chylde of VVrath and had remayninge in hym some Dregges of sin hee should not neede purifying VVherefore it followeth that all were corrupted in ADAM seeinge by the Mouth of the LORD they are condempned of Vncleannesse Neyther is it any Thynge Repugnaunte vnto this that the Ievves are called Holie Brawnches spryngynge from a Holy Roote Rō 11.16 because this Holinesse came not of them selues For althoughe by the Pryuilege of Adoption they were chosen to be a holie People Yet notwithstanding they had fyrste that naturall Corruption whych commeth from ADAM Therefore wee must distinguyshe betwene the first nature and the peculyar benefite of the couenaunt by which God doth deliuer his people from the common cursse And to this end belonged the legall purifying that the Iewes might know that theyr spottes whych they brought with them into the worlde were washed away by the Grace of Chryst Hereby also wee learne howe horrible the contagion of sin is whych doth in some part defile the lawful order of nature We graūt that neither wedlocke nor Chylde bearing of them selues are vncleane nay we confesse that the vice of vncleanes is couered wyth the holines of Wedlocke yet notwythstanding so deepe and profounde is the Welspryng of sin that from thence do issue alwaies some vices which doe defile that which otherwise is cleane To present him before the Lord Ex. 34.19 Exo 13.1 Nu. 8.16 E. Or to offer and geue hym vnto the Lord Concerning the presentinge of the first borne before the Lorde the Law prescribeth a forme as is to bee seene in these places coted in the margent Whereuppon it followeth 23. As it is written in the lawe of the Lord. Euery man Chyld that first openeth the Wombe shal bee called holy vnto the Lord. As it is written in the Law C. The Lord commaunded that all the male Children should be dedicated vnto him for a remembrance of the redemption Because when the Aungell killed all the first borne of Aegypt hee spared the first borne of Israell afterward it was lawfull for euery one to redeme his first begotten with a certaine price that was the olde Ceremony Now seeing the Lord is the redeemer of all men hee doth by ryghte challenge vs all vnto him from the least to the greatest That first openeth the wombe E. Or which is first begotten Shall bee called holy vnto the Lorde The Hebrew Phrase is Hee shall be hallowed or consecrated euē as it is sayd Exo. 13.2 Exo 34.19 Sanctify vnto me euery first borne that openeth the Matrix Also Euery first borne is mine The Euangelyst Luke hath not set downe the words of the Law Verbatim but thoughte it sufficent to set downe the sence onely of the places before cited out of the Bookes of Exodus and Numbers 24. And to offer as it is sayd in the Lawe of the Lorde a payer of Turtle Doues or 2. younge Pigeons R. Concerning the Oblations of women after theyr deliuerāce in the day of theyr purifying it is thus writtē in the Law And when the dayes of her purifying are accomplished for a Son or for a Daughter Leuit. 12.6 shee shall offer a Lambe But if shee can not offer a Lambe shee shall offer two Turtle Doues or two yonge pigeons C. Therefore this Sacrifice belonged to the right of purifying least any man should thinke that the same was offered for the redeming of the first begottē Or two yonge Pigeons C. When the Euangelist speaketh of a payer of Turtle Doues or of two younge Pigeons he taketh it as graunted vnto him that the pouerty of Ioseph and Mary was so great that they wer not able to offer a Lambe For this Exception is plainely set downe in the twelfth of Leuiticus If any man Obiect and say that the Magi a litle before offered Gold vnto Chryst Mat. 2.11 wyth the which they myghte haue bought a Lambe wee aunswer that we must not thinke that they brought such plenty of Gold wyth them as inriched Mary and Ioseph For wee doe not read that they brought with
like maner is that to be vnderstand which Luke vttereth here of Ann how that she serued the lord with fastings praiers For he doth not properly repose the worship of God in fasting but geueth vs to vnderstand that the godly womā dyd after this maner exercise her self that she might the better frequent praier Nehe. 1.4 Such was the fasting of Nehemias whē with an earnest affectiō he praied vnto God for the deliuerance of the people But fasting lest we be deceiued in the name is not simply a certain continency or skātines in meat drink but another maner of thing The life of the Godly ought to be in sobriety moderatiō that during their whole race they after a sort shew thēselues to fast But ther is beside this another tēporal fast as when we deminish somwhat of our accustomed fare for the space of one day or mo so we tie our selues to a more strait seuere cōtinency in that ordinary Dyet And this consisteth in 3. things in the time in the quality of the meates in the quātity The time that being fasting we may finish those actiōs for the which wee fast As for exāple if one for that he might be more feruēt in praier wil pray fasting before dinner The quality consisteth in this that al delicate dainty dishes may be set apart being contēted with more cōmon dishes The quantity cōsisteth in this that we feede more lightly more sparingly then our accustomed maner is only for necessity and not for pleasure 38. And she cōming at the same instant vpō thē cōfessed likevvise the lord spake of him to al thē that loked for redēption in Hierusalem And she cōming at the same instant A. The Euangelist noteth the time whē the prophetise came namely whē the child was reueled by Simeō whē he foreshewed things to come concerning him she came at this time vpon them being driuē therūto by the spirit Cōfessed likewise the lord A. Luke sēdeth the reader to the testimony of Simeon set down before sheweth that as Simeon praised the lord testefied that the same chyld was the lords saluatiō the light of the Gētiles the glory of the people Israel that is to say the true Messias euē so now in like maner Anne praiseth the lord opēly testefieth to al mē which loked for the redpētion that this infant was the true sauiour redemer promised by the prophets long before so much loked for C. And this godly melody vvhich soūded in the tōgues of Simeō Ann is cōmended by Luke that the faithful might exhort one another to singe the praises of God vvith one mouth consent And the spake cōcerning him to al thē C. Heere agayne the Euangeliste noateth the small number of the Godly For the pryncipall part of faith cōsisted in this looking for But it appeareth that there were very fewe whych had the same in theyr mindes To wait for the Redemption and to looke for the consolation of Israell signifieth one thinge B. They which looked for thys Redemption came very often into the Temple It may bee that many of the same were then present to whom Ann spake So they speake concernynge Chryste whych beleeue him and they speake vnto those in whome they hope that the Fruites of the Gospell wyll appeare 39. And when they had perfourmed all thynges according to the lawe of the Lorde they retourned into Galile to theyr owne City Nazareth Mat. 2.1 And when they had perfourmed all thynges B. Heere a doubte is made because those thinges which Luke declareth heere seeme not to agree with the wordes of Mathew For LVKE sayth that the Chyld was presented in the Temple of Hierusalem after the Dayes of purification were ended Straite after those thinges being don whych are appoynted by the law that he was brought to Nazareth And Mathewes History seemeth to bee ordered thus Namely that the chyld so soone as the wyse men were gone was carryed from Bethelem into Aegypte and not to Nazareth C. Thys doubte is easely taken away if we say that theyr Iourney into Aegypte was betweene both And that whereas Luke sayth they dwelt in their Cittye Nazareth it was after theyr flyght into AEGYPTE of the which MATHEW speaketh And if it be no absurdity for one Euangelyst to omyt that which another declareth there is no let but that wee may say that the Euangelist LVKE cutting of the time of the which hee was minded to make no mentiō made away whereby he might passe to the history following but neuertheles their Imagination is vayne which fain that Ioseph and Mary hauing done the Sacrifice of purifice of purification returned agayne to Bethelem there to liue For they do fondly imagyne that Iosephes house was there where he was so vnknowne that he could get no lodging And it is not without cause that Luke calleth Nazareth aswell the Cito of Ioseph as of Mary Whereby we gather that he neuer dwelte in Bethelem though he were borne there 40. And the Chyld grew and waxed stronge in Spyrite and was filled with wysedome and the grace of God was vppon him And the Chyld grew R. Luke in fewe wordes toucheth the Infancie of Chryst both for that hee hasteneth to the Description of those things which Chryst did in his Euangelicall offyce and also because Mathew hath descrybed before him those things which wer don concerning Iesu after his Infancy before hee came to bee twelue yeares olde C. Luke heere declareth the Chryst in hys Chyldehoode shewed after a sorte what hys office should be First of all hee sayth that he grew waxed stronge in Spirit By which words he geueth vs to vnderstande that as hee grewe in Age so hee increased in gifts of the minde Whereby we gather that this growing and increasing is referred to hys humane Nature For nothing coulde be added to his Diuinity B. Therfore we oughte to acknowledge him to bee Chryst which hath taken vppon hym our humane nature and thereupon we must way and consider what belōgeth to his humanity For as hee is God hee hath all affluence increase of himselfe as he is man he receyueth from the Father whatsoeuer he hath He. 4.15 of whome hee hath all fulnesse from the which we draw Accordinge to the fleshe hee was made like vnto vs in all thinges without sinne Wherefore hee is heere sayde in respecte of his humane nature to be strēgthned with gifts of the holy Ghoste to be filled with wisedome and to increase and grow Question C. Notwithstanding it may be demaunded if by and by after he was cōceiued in the wombe of the Virgin excell with all fulnes of the gyftes of the holy Ghost For it seemeth absurd that the Sonne of God should wante any thing to perfection Ansvver Answer is thus to be made if it do derogate nothing from his glory that hee was altogether emptyed and abased neyther cā this derogate
with the superfluitie of other mens goods Therefore the Law of Nature it selfe willeth vs to helpe our needy Neighbour according to our ability S. This place also hath drawen many to thinke that it is vnlawfull to haue two Coates or to haue any store and prouision for time to come and that it is required at the hands of Christians to possesse no more then present vse requireth C. But against such phantasticall men which after this sort wrest the letter of this Texte there needeth no long refutacion If it bee not lawfull to haue two Coates then may we not haue two disshes two saltfellers two shyrts and so of all other But it plainely appeareth by the order of the texte that the purpose of Ihon was nothing lesse then to ouerthrow politique order Whereby wee gather that hee coÌ„maunded nothinge more thâ—n the riche men according to their substance should geue vnto the poore so much as their substance required as if hee had sayde Consider what releefe youre neighbours doe wante which you may spare that your superfluity may helpe their necessity S. Wherefore this place ought to be compared with that of Paule Not that other bee set at ease 2. Cor. 8.13 and yee broughte into comberance but that there bee equalnesse now at this time and that your aboundance may succour their lacke and that their aboundance may supply your lacke that there may bee equality Heere thou mayest see that it is not required at thy hands to spoyle thy selfe to make thy selfe poore needy but to releeue the neede of thy brethren with thy aboundance And therefore S. Ihon the Euangelist saith 1. Ihon. 3.17 Hee which hath this Worldes good seeth his brother haue neede and shutteth vp his coÌ„pssion froÌ„ him how dwelleth the loue of God in him Wee must also beware of another extremity For wee being apt ynough to holde the which wee haue fast may complayne and say I haue no superfluity Surely couetouse men haue neuer tomuch specially when any thing is required at their hands for they wante that which they haue But the meaning of the Lord is not so to bee taken that wee should geue the same which can doe vs no good but hee would haue vs to waigh our ability that accordinge to the same wee may help them He doth not prescribe a certaine Rule how far the same ought to bee extended But will that all things be brought to the rule of Charity Reade dilligently the eight ninth Chapter of the seconde Epistell of S. Paule to the Corinthians and you shall see a manifeste Interpretacion of the words of S. Ihon thou shalt therewithall bee taught what howmuch how and with what cheerefulnesse thou must geeue and bestowe of thy goods which GOD hath geuen vnto thee 12. Then came the Publicans also to bee baptized and sayd vnto him Maister what shall wee doe R. The Publicanes follow the coÌ„mon sorte of People And they are called Publicans not publique sinners as the vnlearned interpret but Exactors and gatherers of publique tolle Tribute custome such kind of exactions Amonge the Iewes this sorte of men were vtterly hated and were reckoned among the taile and Ofscouring of the People A. Whereupon some sayd coÌ„cerninge Christe Beholde a riotouse person Mat 11 19 a Wine Bybber a friende of Publicans and sinners Therefore the Publicans demaunde of Ihon what they must doe 13. And he sayd vnto them Require no more than that which is apointed vnto you Require no more than that C. He doth not only generally exhort the Publicans to repente but also requireth those thinges which belong vnto their calling For we know that beside the generall rule of the Law euery man must coÌ„sider what the Condition of his life to the which he is called doth require Loue is coÌ„maunded generally to all Christians but there follow of the same particuler dueties by which the Teacher towarde the Church the Magistrate or Prince towarde the People and the people likewise towarde the Magistrate the Husband towarde the Wife and the Wife towarde her Husband finally the sonnes towardes their Parents are bounde linked together But bycause the Publicans beinge a couetous brybinge and cruell kinde of men often times vexed the people with vniust exactions Ihon the Baptiste toucheth those vices with the which the sorte of men was most of all infected forbiddinge them to exceede a meane in exactinge Tribute S. These men were alway ready to offend by coÌ„mitting force extorcion rapine wherefore their couetousnesse was forbidden and noted by speciall Lawes For Vlpian writeth thus Luk. 19.8 All men know how bolde and rashe the factions of Publicans are Whereuppon Zachaeus also sayd Lorde if I haue done any man wrong I restore foure fould When as the law appointed Publicans to make only double restitucioÌ„ There were also other vices in them with needed correction but the purpose of Ihon was to geue a generall doctrine Hereby wee gather that the office of a publican was not vnlawfull although they were hated among the Iewes bycause they were the ministers of the Romaines But error was the fouÌ„dation of that Opinion namely for that they would be free from tribute For they thought that their liberty was broken by the exaction of tributs But the Lord had brought them vnder the power of Romaines whereby the taking of tribute was made lawfull Hereupon the Apostell writeth Rom. 13.7 Geeue vnto euery man that which is due Tribute to whom Tribute belongeth custome to whom custome is due For otherwise Princes could not maintaine their great expences C. Whereupon it followeth that it is no lesse lawfull for a Christian man to receiue tribute then it is lawfull for the Magistrate to appoint the fame S. But let them take heede to whom this office is coÌ„mitted least they defile them selues with those vices whereunto they are to ready and proane Concerninge this reade the fifth of Mathew verse 46. 14. The souldiers likewise demauÌ„ded of him sayinge And what shall we doe And hee sayd vnto them Doe vyolence to no man neyther accuse any falsly and bee content with your Wages R. After the sermon made to the Publicans other publique officers for the gathering and exacting of toule Custome appointed by the magistate Luke addeth what Ihon preached to the souldiers Doe vyolence to no man E. Howe great the violence of souldiers is experience it selfe teacheth This violence S. Ihon forbiddeth Hee forbiddeth also sclaunders S. For souldiers are easly beleued If they accuse the Innocent they are heard before answere can bee made punishment is executed Wee must note that much more might haue ben geuen in charge to souldiers but Ihon teacheth what doth specially belonge vnto them and what properly appertayneth to their calling Neuerthelesse they heard this generall exhortacion Bring forth due fruite of repentance Bycause the souldiers did oppresse the People with force and bycause they sclaundered them he doth
Elizeus the Prophet and none of them was clensed sauing Nahaman the Syrian C. Christ therefore added this to shew that he must haue respect vnto the will of his Father 4. Kin. 5.14 and that of his owne will hee tooke nothing vpon hym For why was Elias sent vnto a straunge Wydowe but onely bycause it so pleased God to haue it Also why did not the same befall other Leapers which happened to Naaman a straunger but onely bycause Elizeus had receiued no such commaundement of the Lord C. And although Christe doth particularly wound the Nazarites with these Examples yet notwithstanding withall hee reprehendeth the ingratitude of the whole Nation bicause all of them for the most parte were wonte the nearer that GOD came vnto them the more disdaynefully to contemne him For howe commeth it to passe that GOD shoulde preferre a Straunge Woman before all the Israelites but onely bycause the Prophet being reiected of them was constrayned to seeke his abode in a prophane Land Also to what ende would the Lord haue Naaman the Syrian to bee healed of Elizeus but only to the shame and reproch of the people of Israell Therefore the sence and meaning is this The same happeneth now which came to passe longe ago at what time the Lord sent his power to straungers which were farre of bicause he was reiected of his owne people Neuerthelesse Christe gieueth vs to vnderstand that nothing of his own glory is deminished in that hee is not regarded of his owne Countrey-men bycause GOD cannot adorne and extoll his Sonne in another place wythout their Ignominie and shame euen as before tyme hee honoured his Prophets in the middest of the Gentiles By this meanes the proud and foolishe boastinge of the Fleshe is beaten downe seeinge wee see that the Lorde doth raigne and send downe his gratious Dew not onely where and when it pleaseth him but also in farre Corners not regardinge the Land which he had chosen for his Inheritance And hereof wee may gather a generall Doctrine namely that it is not our parte to prescribe and appoint vnto GOD howe hee shall bestowe his Benefites who at his owne pleasure aduaunceth to honour the basest and most contemptible reiecting the chiefe Wee must also note the Antithesis or Comparison betwene Israell and the prophane Gentiles and with all wee must knowe that none are chosen before others for their owne worthines but that the same commeth rather to passe by the wonderfull Counsayle of GOD the reason whereof though it bee hydden from vs yet notwithstanding we must adore the height depth of the same 28. And all they in the Synagoge when they hearde these thynges were filled with wrath B. The Nazarites were greatly offended with this Reprehension C. They vnderstoode whereunto those two Examples tended which Christe had vttered namely that the Grace of God should be taken from them and be bestowed elswhere Therefore they tooke it to their reproch But when their Consciences shoulde haue bene pricked to the quicke and correctinge and amending their faults should haue fought for remedy they are onely moued wyth fury and outrage Thus the wicked doe not onely resist the Iudgements of GOD obstinatly but doe also cruelly set vpon his Seruāts Notwithstandinge hereby it appeareth of what force those reprehensions bee which proceeded from the Spirite of God For they inflame their mindes with madnesse which would willingly make a scorne of them So that there is no cause why we should meruaile to see the wicked at this day when they are prouoked by the preaching of the Gospell to vtter their blasphemies being ready also to kill the Mynisters thereof for they will admit no new or straunge thinge 29. And rose vp and thruste him out of the City and led him euen vnto the edge of the Hill whereon their City was builte that they might cast him downe headlonge A. If so be that Christe had flattered them after the maner of the Pharises they would haue honored him greatly R. But bicause he noted their ingratitude vnbeliefe by his Sermon they are so mad and outragious agaynste him that they seeke to destroy him not onely as a simple Heretike but also as the author of all impiety and some execrable Manster hated of God and men Heere in the Nazarites let vs beholde what is the lot of the Mynisters of Gods Worde amonge wicked men For euen as Christe was Derided of his Citizens preachinge the Gospell out of Esay the Law setting threatninges and punishmente before their eyes was caried to death euen so all the Mynisters of Gods worde if they preache Christe the magnificent promises of the Gospell and doe place their hearers in the kingdome of heauen and in euerlastinge felicitie their rewarde at the handes of the wicked is to be laughed to scorne and to bee disdayned as a babler And if they preach the Law and the threatnings of the law and cry out against the sinnes of men and deliuer them vnto Sathan for the destruction of the fleshe that the soule may bee saued in the day of the Lord Iesus then are they called raylinge Knaues Traytors Seditiouse persons and such as are vnworthy to liue vpon the Earth and they are caried to death euen as if they were the most wicked of all other For thus it is wont to come to passe Math. 7. ◠that when pearles are cast before Swyne and that which is holy geuen to Dogges the one will treade the Pearles vnder their feete and the other turning vpon their Benefactors will all to rent them What then Shall not the Woorde of God therefore be preached Yes verely it must be preached For although there bee many which contemne and persecute the same yet notwithstanding the lord hath alway his shepe which heare the voice of the sheepherd and although the Preacher of the Worde be in many daungers yet neuerthelesse not one of his Enemies can hurt the least hayre of his heade without the good will of GOD. 30. But hee passing through the middest of them went his way C. Luke geueth vs to vnderstand that Christe miraculously by hys Deuine power escaped present death R. The Nazarites held him Captiue and led him to cast him downe headlong from the toppe of the Hill but hee escaped from them so freely that they themselues know not by what meanes hee had gotten out of their handes C. By which example wee are taughte that although the aduersaries preuaile so that our lyfe seeme subiect vnto their will yet notwithstandinge the power of GOD shall haue the maisterye to saue and defend vs so longe as it is his pleasure to keepe vs in the Worlde For GOD can tye their hands dasell their Eyes and bereaue them of their Wittes to haue his purpose This power shall alway preuaile how soeuer the wicked fret and fume C. For thus saith Christe in an other place Ihon. 11.9 Are there not Twelue howers in the day If any
And then goe to saith the Lord let vs talke together thoughe your sinnes be as red as scarlet they shal be as white as snowe And behold all thinges are cleane vnto you C. By these words Christe doth neyther extenuate the grace of God nor yet reiecte the Rytes Ceremonies of the Law as vaine vnprofitable bicause he speaketh against those which carelesly serue God with bare signes as if he had sayd that is only a lawful vse which sanctifieth the meates and they do rightly iustly vse their meates which of their abouÌ„daÌ„ce help the neede of the poore Therefore it were better to geue almes of the plenty which ye may spare theÌ„ scrupulosly to neglect the poore by washing of hands cups And wheras the Papists vpoÌ„ this place do infer the almes deedes are satisfactions by which we are delyuered clensed from our sinnes it is fond that it neede not any refutacion For Christ doth not here shewe with what pryce we may here seeke to get remission of sinnes but declareth that they do eate breade purely which geue parte vnto the poore R. The Conscience is not purged but by repentance The which repentance consisteth of two partes the one by the acknowledginge of our sinnes and the other by fayth bycause through Christe sinnes are remitted Therefore when as Christe coÌ„maunded the Pharises to pourge their conscience from sinnes by the same also he admonished theÌ„ to acknowledge their sinnes and to beleue that they are forgeuen by Christe A. For he alone can reconcile vs vnto God and make satisfaction for our sinnes Then he addeth the fruites of repentance which are the workes of Charity proceeding from a true fayth For the exposition of the rest which followeth vnto the 52. vers reade the 23. Chapter of Math. vers 23. and 4. 52. Wo vnto you yee Lawears for yee haue taken away the Key of Knowledge yee entered not in your selues them that came in yee forbad The Key of Knowledge E. That is to say yee haue taken vpon you the office of teachinge B. The key is erudition and instruction for to explicate the metaphor he addeth of knowledge signifying by the Key of knowledge the explication of the scriptures instruction in religion This Key is not a certaine externall lordship or rule in this Worlde but it is the publique Mystery of preaching the worde of God by the which Mynistery the kingdome of Heauen is opened and shut Whose sinnes yee remit they are remitted Iho. 20.23 Mat. 23.13 sayth Christe and vvhose sinnes yee retaine they are retayned 53. When hee thus spake vnto them the Lawears and the Pharises began to vrge him vehemently and to prouoke hym to speake many thinges 54. Layinge wayght for him and seekinge to catche somethinge out of his mouth whereby they myght accuse him C. Nowe Luke hauinge repeated diuers maledictions concludeth at the length that all the Scribes were the more styrred vp against Christe in somuch that captiously they soughte to get some aduauntage of his wordes A. Thus wee see the disposition of the Scribes and Pharises who were vtterly hardned in their impiety The more they are reprehended and called to saluation the farther of they goe from the same To them agreeth that which the Prophet spoke concerninge their Auncetors Thou hast scourged them but they tooke no repentance Iere. 5.3 thou hast corrected them for amendment but they refused thy correction they made their faces harder then a stone would not amend R. And although Christ did not reprehend theÌ„ to destroy them yet notwithstanding those peruerse Contemners of Gods Iudgements lay snares for Christ to render euill for good And this is the fashyon of pestilent men to hate nothing more then wholsome reprehensions Whereby they mighte accuse him For they knew that they could not destroy him excepte they had somewhat to accuse him to the Deputy FINIS ⧠THE XII CAP. IN the meane time wheÌ„ there were gathered together an innumerable multitude of people in so much that they trod one another he began to say vnto his Disciples first of all beware of the leuen of the Pharises which is Hypocrisie R. Christe now returneth to geue instructions vnto his Disciples that he mighte confirme and grounde them in wholsome doctrine and mighte arme them against dauÌ„gers to come whom hee mynded to make Teachers of the whole Worlde Concerning this Leuen reade in the 16. Chapt. Mat. vers 5. For the exposition of the rest which followeth vnto the 10. ver reade 10. of Mat. beginning at the 26. vers For the 10. vers reade the 12. of Math. vers 31. And for the 11. 12. verses reade 10. of Math. vers 19. and of Marke 13. vers 11. 13. One of the company sayde vnto him Maister speake to my Brother that hee deuide the Inheritance with mee R. This man bewrayeth hys notable ignoraunce in that hee knewe not the kingdome of the Messias nor the ende of his offyce â—sal 72.2 For hearing out of the Prophets that the Messias shoulde establishe the kingdome of Dauid in iudgment and in righteousnesse and should Iudge the poore with equity and had â—eard also that this Iesus was the Messias which taught that no man ought to doe harme vnto his Neighbour he thought that Iesus oughte not onely to teache wyth Woordes but also to shewe with deedes that one ought not to hurte another A. Therefore he calleth Christ to proceede against his brother of his authority Speake vnto my brother sayth hee to deuide the Inheritance with mee As if he should say Seeing thou seemest to bee the Messias and dost so often times teach Brotherly loue bring to passe that my brother may shewe that in deede towards mee which thou teachest in worde and which the office of the Messias requireth Hee bewrayeth also here his couetousnesse For whereas Christe called his Dysciples to the confession of his Name and commaunded them to prepare them selues against the persecution to come this man as thoughe no daunger were at hand was so tyed to his Inheritance that hee sought for nothing els but for the riches pleasures of this Worlde and seeketh not to follow Christe but to gather riches together as may easely be noted by the Sermon of Christe followinge For this cause Chryste reprehendeth both his ignorance his couetousnesse 14. And he sayd vnto him Man who made mee a Iudge or a deuider ouer you C. The Lord being required to geeue his Iudgmente for the deuidinge of the Inheritance refused the same Question But seeing this thinge tended to the mayntayning of Brotherly concord and seeing it was the office of Christe not only to reconcile men vnto God but also to bringe them to mutuall agreement it may be demauÌ„ded what was the stay why hee did not take away the contencion betwene the two bretheren Surely AuÌ„svvere it apeareth that there were two causes why he abstained from the office of Arbyterment The first was
and dilligence 49. I am come to send fire on the earth and what is my desire but that it be already kindled C. By this sentence it may easely bee gathered that this was one of the laste Sermons that Chryst made and not put downe by Luke in his due place time But the sence is this that the whole Disturbaunce and trouble of the World was layed vppon Chryst euē as if hee would confound Heauen and Earth For the Gospell is compared Metaphorically vnto Fyre because it transformeth al thinges with violēce Therefore when the Disciples falsely surmised that the Kingedome of God should come to such as were quiet and a sleepe Chryst setteth before thē terrible burning with the which that world must first be set on fire And because his Disciples might feele the present power of the Gospell he encourageth them As if he had sayd thus Seeinge already great motions begin to burn ye ought to be so litle made aferd therby that the same ought rather to geue you occasion to bee of good courage For I am glad to see this fruit of my Labor R. Therfore he declareth what should be the state to come accordyng to the outward shew of that time which should endure from his first cōminge in the flesh vnto his second and last cōming in maiesty And he taketh away the Offence which mighte discourage the Faythfull from the true Faith of the Gospel because of the troubles calamities which aryse when the Gospell is reuealed For the Prophetes had promised all maner ioyfull and happie thynges at the comming of Chryst As when it is sayd His dominiō shall bee enlarged Esay 9.7 there shal be no ende of his peace Agayne Esay 2.4 One Nation shall not lyfte vp the sworde agaynst another neyther shall they be exercised in Warre Also Esa 1.6 The Wolfe shal dwel with the Lambe and the Leoparde shall lye downe by the Goate Furthermore Violence and Robberye shall neuer be heard of in the Lande Esay 60 1◠neyther harme and Destructiō within thy Borders thy Walles shall be called health and thy Gates the praise of God To be short there is no felicitie which the Prophets do not ascribe to that time in the which the Patriarkes were promised that Chryst should come Therefore Chryst teacheth that his Kyngedome is not of this world and that those thinges which were spoken by the Prophetes concerning the Felicity of hys time are not to be drawē to the externall Felicity of this World For hatreds debates and murders were to followe the preaching of the Gospell C. Now let all ministers of the Gospell apply this vnto themselues that whē all the world is on a roare they may with the better courage followe theyr office Also we must noate that with the same fire of Doctrine both Chaffe stubble are consumed but Golde and siluer are purged 50. Notwithstanding I must be baptised with a Baptisme and howe am I payned vntyll it be ended C. By these wordes the Lorde affyrmeth that his last parte and act is yet behinde that by his death hee mighte worke the renouation of the Worlde For because that tempest of the which he had spoken was terrible and that burning also of mankinde ful of feare he teacheth that he must in his owne person be the firste that must offer the first fruites of the same And he cōpareth Death to Baptisme because the Chyldren of God being drowned for a time in the Destruction of the Flesh doe rise within a while after agayn to Life that death may bee nothing else but as a swifte passage throughe the water And how am I payned Hee sayth that he is payned vntill he hath ended this Baptisme in the whych wordes he comforteth eueryone of vs by his Example to be ready bothe to beare the Crosse and also to suffer Death Not that any man can naturally desire death or any inclination of the present state but because when we behoulde on the lee shoare Celestyall blessednes Glory and immortal rest we so desire these that we doe not onely patiently suffer death but are also willingly carried whethersoeuer faith and hope will drawe vs. For the reste vnto the 54. Verse Read the tenthe Cap. of Math. verse 34. 54. He sayd also to the People whē yee see a Cloude ryse out of the West straite way ye say ther cōmeth a shower and so it is The like of this we haue in the 16. Chapter of Mathew Verse 2. sauing that the signes of the Tempest which hee nameth heere differ from those which he noateth there For hee sayth here When yee see a Cloud rise out of the Weste For the Iewes had the Sea on the west part And it is a sure rule that when a Cloude ryseth from the Sea it bryngeth with it Rayne Whereupon Elyas also after three yeres Drouth hearing his Seruaūt say 3. Ki. 18.43 that there arose a litle cloud from the Sea the which is westward from the Iewes sayd that ther should come great Rayne 57. Yea why iudge ye not of your selues what is right C. Chryst doth heere reueale the cause of the euill and doth as it were touch and laūce the soare to the quick namely bicause they did not descende into theyr owne consciences nor enquyre there what was right before God For hereuppon it commeth that hipocrites are so ready to cauill because they doe not consider theyr wickednes nor set them selues before the tribunal seate of God that truth may haue the victory What is ryghte The Lorde vsed this example in the fifth Chapter of Mathewe Verse 25 Where hee exhorteth to agree out of hand with our Aduersarie And nowe he admonisheth the Iewes not to neglect and omit the conuenient time geueth them to vnderstand that they are more wise in any thinge then in that which apertaineth to theyr Saluatiō For if so be they were drawen to the Law by theyr aduersary he sayth they will by and by agree with him leaste they incurre a greater displesure whē they come before the Iudge but they neglecte to seeke the fauour of God whē as he willingly offereth his grace vnto them not weighing that they shall not feele his Iudgemente wtout theyr Eternall Destruction R. Other some expound his wordes as if he had sayd thus Why doth not euery one consider and weighe wyth himselfe which is iust and right ☞ If so be euery one did know the law in each poynte skarce one among a thousand would come into Westminster Hall but euery one is blynde in his owne cause that which blindnes commeth two wayes Fyrst of simplicity and Ignoraunce Secondly of set mallice when as a man shutteth his Eyes for the nōce and will not see that which he seeth ¶ One trusteth in Lies another in his Eloquence one in power another in Friends The most part of mē presuming of these thinges and not vpon the goodnes of their cause contende goe to the
faithfull so soone as they departed from the bodies liue a Ioyfull and blessed Lyfe out of the Worlde but that horible tormentes are prepared for the Reprobate which are so greate that our myndes can no more conceiue them than they can coÌ„prehend the vnspeakable glory of the kingdome of heauen For as in a lytle parte only so farre forth as we are illuminated by the spirite of God wee taste through hope the glory promised vnto vs which farre surmounteth all our sences so let it suffice vs to obscurely the incomprehensible vengeance of God which remayneth for the wicked so farre as is necessary to make vs afearde Thus the words of Christe do geue vnto vs only a small taste of these things and which serueth very well to bridell our curiosity namely that the wicked being very soare tormeÌ„ted with the feeling of their misery desire some solace Notwithstanding all hope being cut of they feele a double torment and that they are yet more tormented when they are constrayned to remember their owne wickednesse and to coÌ„pare the present blessednesse of the faithfull with their miserable and damnable state To this effect pertayneth the description of that talke of the which mencion is made here as though it were betwene them who in dede haue nothing to do one with the other B. But the Reprobate are tormented with the feeling of the felicity of the good and the same cogitation increaseth sorrow Such are the Tormentes of the wicked Heere they behold their payne there they see the happy estate and condition of those that are blessed Therefore those corporal things which are heere wrytteÌ„ as the sight a far of the burning heate of the tongue the cooling the dippyng of the Finger in water the Gulphe and such like are altogether Spyritually to bee vnderstoode For the wicked Rich man saw aloft Abraham and Lazarus in his bosome at what time hee knew Lazarus whome hee had Wickedly contempned but nowe enioying blessed reste with the Father of the Faythful wheÌ„ as hee himselfe was tormented wyth cruell flame that is to say with vnspekeable Tormente euen as nothyng is more feruent then fire At the laste hee desiereth to haue his tongue cooled with Lazarus finger the which hee wysheth in vaine or the least part of rest whych Lazarus enioyed 25. But Abraham sayd Sonne remeÌ„ber that thou in thy life tyme receyuedst thy pleasure lykewise Lazarus paines but nowe is hee comforted and thou art Tormented Sonne C. The name of Sonne seemeth heere to be put Ironicè that is to say in a contrary sence thereby the more sharpely to greue the rich man whych falsly boasted in his life that hee was one of the Sonnes of Abraham For this geueth him a deadely wouÌ„d when his Hipocrisie is set so plainely before his Eyes Receiuedst thy pleasure C. Whereas the rich man is sayde to be tormented in Hell because he receiued his pleasure in this world wee may not so take it as though al should be damned for euer which haue liued pleasaÌ„tly and prosperously in the world Nay therfore poore Lazarus was caried into the bosome of rich Abraham to the ende we might know that riches shut no man out of the Kingedome of heauen but that all men haue accesse thyther which haue either soberly vsed their riches or els patiently sustayned the want of them The words of Abraham are thus much in effect Thou being created to immortall life and the Law of God lyfting thee vpwarde to meditate a heauenly Life thou not regarding so excellent a porcion rather desiredst to be like a dogge or an hog therefore thou receiuedst a rewarde mete for brutish pleasures And likewise Lazarus paynes C. When as it is sayd of Lazarus that hee enioyed Solace because he suffered many sorrowes in this world we can not well draw the same to all miserable persoÌ„s who haue so smally profited by afflictions that they haue ben rather brought by them vnto extreame punishmente but the pacient bearing of the Crosse is commended in Lazarus whych alwaies spryngeth from Faith and from the true Feare of God For hee which doth stubbornely resist euils deserueth no prayse of sufferance that God may geue vnto him Solace and Ioy for the Crosse Therefore the summe is this that they which patiently beare thys burthen layed vpon them murmure not agaynst Gods correction but passe through all griefs to the hope of a better Life shall haue after the time of their warfare perpetual rest in heaueÌ„ and contrariwise they which haue enioyed the pleasures of the Flesh carelesly contemning God shall passe from Death to Euerlasting Torments prepared for them This onely place if there were no more may suffice to refell those fanatical spirites which thinke that the Soules do sleepe Where were this consolatioÌ„ if they slepte They haue God before them and although they be not as yet crowned with that perfect ioy yet notwithstanding they are blessed for thys consolation But the wicked or Tormenâ—ed wyth the Horror of that iudgement whych they know commeth toward them apace 26. Beyond all this betwene vs and you there is a great Gulphe set so that they which would goe from hence to you cannot neither may come from thence to vs. C. By these wordes is noted the perpetuitie in the state of the life to come as if it had ben sayd that the Boundes and Limits which are betwene the electe and the reprobate cannot bee broken And thus we are admonished to retourne into the way in due time lest wee fall headlong into the bottomlesse pit out of the which wee can neuer rise agayne 27. Then hee sayd I pray thee therfore Father sende hym to my Fathers House C. To the ende our Sauiour Chryste might the better frame this history to our vse he setteth forth vnto vs the desire of the Rich man which was that the brethren which he had aliue might be admonished by Lazarus B. For wheÌ„ he saw that he was condempned for euer because he had no care at all for the poore when he lyued at his pleasure in the World he wisheth that Lazarus whome he contemned aforetime were at the least knowen to his friends that they being admonished mighte not esteme more of their riches then of the poore C. The Papistes haue very fondely interpreted this place in going about to proue very fondely that the Deade haue a care for the lyuing But it is not our purpose to dispute here about this matter but thought good onely by the way to note by what vaine ArgumeÌ„ts they are led to faine that the deade doe make prayers vnto God for vs. 29. Abraham sayd vnto him They haue Moyses and the Prophets let them heare them C. Now all the contemners of the word of God ought alwayes to haue in mynde this cogitation whych they vtter when they are admonished of the Torments of hell fire If a man should come say they from the dead or from from hell and should certefy vs
what busines there is there but neuer any man as yet came from thence which tould any thing either of the Felicitye of Gods Children or of the tormentes of the wicked This thought the Lord purposed in this place to correct and to this end he hath tould vs that the rych man prayed Abraham that hee woulde send Lazarus to his Bretheren that he was aunswered thus They haue Moyses and the Prophetes let them heare them And when he replied that they should be better admonished if a man came to them from the deade it it was answered againe If they heare not Moyses and the Prophets neyther will they beleue though one rise againe from the Deade By whych wordes wee are taught that wee must not tarry vntill the deade rise againe to teache and to exhorte vs wheÌ„ we haue a certain rule of life deliuered vnto vs. For Moses and the prophets wheÌ„ they were alyue were so appointed vnto men to be teachers in their time that the same fruite might come vnto the posterity by their wrytings Seyng God will haue vs to he instructed after this manner to liue well there is no cause why the deade should be sent to testefy concerning the rewards or coÌ„cerning the punishmentes of the life to come neither shall their slouthfulnes bee excusable which make this theyr cloake that they know not what is done oute of the world We know that thys is a common saying amonge wicked men They are fooles which disquiet themselues with feare because there came neuer any from the Deade Chryst seking to take away such bewitchyngs of Sathan calleth vs backe to the Law and the Prophetes accordinge to thys testemony of Moyses Say not hereafter who shall ascend into Heauen Deu. 30.12 or who shall descend into the deepe Or who shal goe ouer the Sea The word is nigh euen in thy hearte and in thy Mouth Therefore they which deryde that the Scripture testefieth concerninge the iudgement to come shall one day feele how intollerable this impiety is to discredite the holy worde of GOD. But Chryst awaketh those that are hys from this drowsines least they beinge deceiued with hope of impunitie neglecte the time to repente And to this ende tendeth the answer of Abraham that because God had sufficiently deliuered the Doctrine of Saluation to his people by Moses and the Prophets there wanted nothing but that all men myght stay and content themselues wyth the same Thus the greater parte of men doe alwayes gape after new Reuelations Now because nothynge more displeaseth God then for men to passe their Boundes he forbidding al men to seeke for the truth at the mouths of Soothesayers and Sorcerers and to desire fained Oracles accordyng to the maner of the Gentiles hee promiseth that hee will geue Prophetes at whose mouth the People may Learne what is profitable for their saluation Deu. 18.10 Wherefore if Prophetes are sent vnto this ende that God might kept hys people vnder the brydle of his worde he which is not content with thys order of teachyng hath not a desyre to Learne but seeketh rather after wycked Liberty Esa 8.19 and therefore God complayneth that iniury is done vnto hym when he alone is not heard from the liuing to the dead Chryste therefore heere condempneth all Reuelations here to be vayne and false And of these Reuelations there are two kindes the one which men desyre for the nonce eueÌ„ of wilfulnesse when they demaunde the truth of the deade whereof sprang Necromancie For wee know that it is a curiositie deuised by the Deuiâ—l and forbydden by the Lord saying Let there not be founde amonge you a Sorcerer or Charmer c. Deu. 18.11 Or that asketh counsayle of the deade Also Esa 8.19 Is there a people any where that asketh not Counsayle of his God should meÌ„ run vnto the dead for the liuing There is another kinde of Reuelation when men requyre not the truth of the deade but are taught by deuelish spyrites and visions euen as do the papists who going about to proue theyr Purgatory set before vs deuelish visions Reuelations But here we are taught not to beleue the Deade but to harken to the prophets For whatsoeuer is necessary for our saluation it is set down vnto vs in the word of God Therefore agaynst all euill Spyrites and visions we must set this buckler if thou bring me any thing but that which is set downe in the law the prophetes I haue thee in suspicion and do iudge thee to be an angel of Sathan Moreouer in that Abraham deuided the word of God into the Law prophets it is referred to the time of the olde testament Question But some will say Why doe we heare Luke Peter and Paule if we must beleue onely Moses and the Prophetes AuÌ„svvere We answer that we heare nothing of Luke of Peter and of Paule but the very same which the Prophets taught For what other thinge is the Gospell but a more ful doctrine which was before preached by the prophets R. Wherefore the way of Saluation must be sought no where els than oute of the holy Scripture which is deuyded into the new and olde Testament Whereuppon Abraham sayeth not they haue reason and humane wisedoÌ„e let them heare and follow the same For although humane reason hath a certayn knowledge of Righteousnes yet neuerthelesse because it wanteth the holy Ghost RoÌ„ 1.16 it hath no knowledge of the Gosple which is the power of God to to Saluation to euery one that beleeueth the same A. Wherefore we must come to Moses and the prophetes who being led by the Spyrite of God haue reuealed vnto vs the good wil of God towardes men â— Ti. 3.17 that the man of God may be perfecte and prepared for euery good worke 30. And hee sayd Nay Father Abraham but if one come vnto theÌ„ froÌ„ the dead they wil repent C. This is a figure called Prosopopoeâ— in the which is rather expressed the sence and feelyng of those that are aliue hen the care for the deade For the Doctrine of the law in the World to cold the prophesies lye deade and no man can abyde to heare God speakyng after his maner Some desyre to haue Angels descend from heauen Other some would haue deade meÌ„ to rise out of theyr Graues Others woulde haue that whych they heare confyrmed with new myracles and many woulde haue voices to thunder out of the ayre But if it shoulde so fall out that God should fatisfy the desyres of all meÌ„ yet they would be neuer a whit the better For God hath both comprehended in his word whatsoeuer is necessarye for vs to be knowen and hath also confyrmed the Authority of this worde wyth lawfull Seales Furthermore Faythe doth not depend vpon miracles but it is the speciall gifte of the Spyrit and it springeth from the word of God Also it belongeth onely vnto God to drawe vs vnto him who will worke effectually by
his Worde Wherefore we must not think that these means can profit vs which draw vs away from the obedyēce of the word we confesse that Flesh and bloud is ready to harken vnto vayne Reuelations and we see how greedely they cast thēselues into the Snares of Sathan which disdayne and contemn the whole Scripture Hereof commeth Necromancie as we sayd before and such like abhominations which the worlde most greedely hunteth after 31. Hee sayd vnto him If they heare not Moyses and the Prophets neither will they beleue though one roase from Death againe C. By thys shorte Sentence Chryste plainely denyeth that they which wyll not heare the Doctrine of the Lawe may be corrected and amended by the Dead or be brought to a good mind They fayne that they will beleue For they are moued at a sodayne but they retourne by and by to theyr olde wont agayne For Impiety cannot be reformed by any reuelations God hath sufficiently taught by his worde what is necessary to Saluation and hee hathe sufficiently cōfirmed the same word to be beleued For by how many miracles did hee approue the law By how many also did he confirme the Doctryne of the Prophetes which followed the Law At the last came Chryste who approued the doctrine with myracles and mighty signes Furthermore God will worke effectually with his word For Fayth doth not depend vpon humane reason but of the holy Ghost It followeth then that Reuelations shall preuayle nothing For we do not consider the naked word but as it is ioyned to the holy Ghost R. Wherefore we must not heare dead men we must not looke for angels neither must we harken after humane wisedom but we must heare Moses and the Prophetes that thereby we may profite and be obedient vnto God For he whych doubteth to beleue them as he is voyde of the Spirite of God so hee will neuer beleue Chryst comming in the Flesh R. Thus yee see what answer Abraham made to the rich man What followed The Rich man had the repulse in all thinges and abideth still in tormentes A. For the Scripture must nedes be fulfilled Pro. 21.13 Hee which stoppeth his Eares at the cry of the poore shal cry himselfe and not bee heard To the whych sentence S. Iames also subscribeth saying Iam. 2.13 Hee shall haue iudgement without Mercy which sheweth no mercy ⧠THE XVII CAP. 1. HEE SAYD VNto his Disciples it cānot be but that offēces will come neuertheles woe vnto him through whome they come R. How great a sinne it is to cōtemne thy needy neighbour and not to helpe him when thou mayest we haue shewed in the Example going before of the Richman and of Lazarus And nowe Chryste sheweth what great wickednes it is to offende our neighbor And those thinges which are taught in this place pertaine to the explication of the commaundement concerning the lolouing of our neighbour and specially of this Commaundement Exo. 20.13 Thou shalt not kill For Hipocrites thought that when they layd a stumbling block before their neighbor to make him fall they dyd not commit deadly murther and they thought that the more poore and abiecte a man was the more they might offend him without punishmēt A. But Chryst doth far otherwise expound the sinne of Offence doth sufficiently declare by the sharpenes of the punishment wherewith the Authors of offences shal be punished how much it displeaseth God For the Exposition of this and the rest following vnto the fifth verse reade the 18. Chap. of Mathew beginninge at the 6. Verse 5. And the Apostles sayd vnto the lord increase our Fayth R. It may bee doubted vpon what occasion the Apostles made this petitiō And it may be sayd that after Chryst◠had preached concerning the sufferyng of Iniuries and the forgeuing of our neighbour And the Apostles considering that no man coulde follow thys Doctrine of Charity without Faythe for Charitie is the Fruite of Fayth they prayed that their Faith might be increased that they might though not perfectely yet to the vtmoste of theyr power follow his Doctrine and from their heart forgeue their Neighbors their offences Notwithstanding in the seuentene of Mathew it appeareth plainly that the Apostles desiered to haue theyr Faith increased because they could not cast the Deuell out of the Chylde and because Chryst had said that they could not cast out the Deuil by reason of their vnbeliefe But vppon what occasiō soeuer they prayed it is such a prayer as we ought alwayes necessarilye to vse For Faith spryngeth not from our flesh because by nature we wante the holy Ghost but as the beginnynge of Fayth is the gifte of God in vs so also is the increase of the same We must of necessity therefore alwayes praye the GOD of his goodnes woulde make stronge and increase true Fayth in vs. 7. But which of you hauinge a Seruaunt plowing or feedinge Cattel would saye vnto him by and by vvhen hee were come from the Fyelde Goe and sit downe at the Table C. The ende of this parable is this Seeing God of his owne righte doth challenge all that we haue vnto hymselfe and seeing wee are bounde vnto him how dilligently soeuer wee seke to doe our duety hee is not tyed vnto vs by any merite or deserte because we our selues and all that we haue being his he can owe noching vnto vs. Therefore Chryst setteth before vs the simillitude of a seruaunt who hauynge strongely passed the whole Day wyth labour and comming home at Night continueth at his worke vntill he haue done his duety with the which his maister may bee pleased But Chryst speaketh not heere of hyered Seruauntes which serue vs at this day but of those Bondseruauntes which were in the time of the law which were in such cōdition that they sought nothing for thē selues but did wholly labour to profit theyr maysters Chryst hereby techeth that we are no lesse bounde vnto God whereby he gathereth that there is no reason why hee should bee bound vnto vs. And it is an Argument of the lesse to the more For if so great power bee geuen vnto one mortall man ouer another that he may tie him to contynual obedyence and seruice Day and night and yet notwithstanding geueth hym no recompence because hee is his debter how much more is it lawfull for God to require all the seruice that we are able to doe him and yet notwithstanding to owe nothing at al vnto vs We see therefore that all they are condempned of wicked arrogancy whych imagine they haue deserued any thyng at the hands of God wherby he might be bound vnto them And yet notwythstanding there is no vice more commō then such Arrogancy For there is no man which woulde not willingly call God to an accounte Whereuppon the fonde Imagination of merites hathe preuayled almost in all ages But wee must note the sentence of Chryste that wee doe nothing freely vnto GOD but that we are subiect vnto him that
downe reapyng that I did not sowe R. First of all hypocrites are reprehended and condempned vppon theyr owne wordes For if so be they thynke God to be a cruel tyrante why do they not follow that way by which GOD may be made a fauourable and mercifull Father And if so be they feele by Experience that a man cannot fulfill the law with his whole strength why do they not seke for that way by which the righteousnesse of the law may bee fulfilled in them after another maner And this way is a true liuely fayth in Iesus Chryst For after that Iesus Chryst is receiued by Fayth GOD which otherwise is a seuere Exactor of his Law is not only reconcyled vnto him that beleeueth and forgieueth his Sinnes but also imputeth vnto him all the righteousnesse of Chryste indewing him with his holy Spyrite that he may not onely haue the perfect fulfilling of the Law in Chryst through Fayth but may also himselfe by hys owne works follow the Law of God so farre forth as may bee done in thys Fleshe And this is to geue the Lorde his owne agayne with aduauntage For Iesus Chryst is our portiō who being receiued by Fayth bringeth with him the Gifte of the fulfillinge of the whole Law For the Exposition of the reste vnto the 26. verse read the 24. cap. of Mat. verse 28. 26. For I say vnto you that vnto euery one which hath shal be geuē and from him that hath not shal be taken away euen that he hath R. This Iudgemente agaynste Hypocrites must be dilligently noted And this sentence is taken from the cōmon manners of men For in this world amonge men the matter standeth so that they which are riche are honoured of other men with Gifts and rewards theyr Riches doe increase but they which are poore are not onely neglected but also haue that litle which they possesse taken from them But oure Lord doth alwayes that thing lawfull in his Iudgement agaynst hypocrits which the men of this world doe some time vnlawfully For the Godly do truly follow their vocation by faithe not onely for the rewards sake but also because they haue a delight and pleasure to obay Gods wil and to follow Vertue although there were no reward apoynted for the same And althoughe they alway follow good workes yet notwithstanding they say we are Vnprofitable seruauntes But Hypocrites do nothing but for a rewarde and do promise vnto themselues for theyr merites not onelie the Felicity of this world but also great happynesse in the Kingdome of heauē But when they come to the Iudgmēt of God those hypocrits are so far from hauing that which they loked for that the same which they made surest accounte to enioy shall be geuen only to the Godly and they themselues caste into vtter darkenesse And this is to take away that one pound from the vniust Seruaunte and to geue the same vnto him that had ten pounds For as in this world Giftes are geeuen vnto rich men that they may be more rych and from the poore that little whych they haue is taken away Euen so in the Iudgement of God to those that haue Chryst by faith the true Felicity the fruit of fayth is geuē which hypocrits arrogated to themselues onely for theyr merits they which haue not Christ by fayth as they are depryued of true felicity so if they possesse any parte of Gods giftes they shall haue no fruite at all thereby but the whole Fruicte thereof shall come to the Godly alone the which God hath approoued by dyuers examples in this world Dauyd had faith and the workes of fayth but Saule the hypocrite had neither true fayth nor yet the workes of faith But what ensued To Dauyd which had the Kingedome was geeuen that he might abound from Saule which had not the kingdome was taken away which he had Mathias had fayth and the workes of fayth Iudas Iscariot had neither faith nor the workes of fayth to Mathie therefore whych had the Apostleship was geuen and from Iudas which had not the Apostleship which he had was taken away Wherfore though in an other place wee are forbidden to couet another mās goods yet for al that in this place there is a lawfull way set before vs wherby we may without sin yea with great ryghteousnesse couet that which is none of our owne to wit Chryst whom wee ought to get by faith and to follow the present calling of Chryst with all dilligence Read the 13. of Mat. verse 12. and 25. cap. verse 29. 27. Moreouer those mine Ennemyes which woulde not that I shoulde raigne ouer them bring hither slay them before me R. Last of all the Citizens which hated theyr Lord and sent a messuage after him saying We wil not haue this man to raigne ouer vs do represente the fourth sort of men that is to say those which persecute Chryst and his Gospell In the number of persecutors the chiefe and pryncipall are the Iewes who killed the Prophets and Chryst himselfe secondly those Popes Bishops and tyrants which hate the word of God the Professors of the Gospel Thyrdly Epicures and Contemners of Religion and with them al wycked and impenitent Persons What then shall become of these Heare the iudgement of the Lord. Bryng them hither and slay them BV. Chryst alludeth to the manner of the Prynces of thys Worlde which commaund Rebels to the slayn in their presence when they haue recouered theyr Kingdome from theyr rebelliō But hee meaneth that Euerlastynge Death is prepared for Vnbeleeuers and Blasphemers of whych he speaketh in another place Goe yee curssed into euerlasting fire prepared for the Deuill and his Aungels Ma. 25.41 But the purpose of Chryste was not onely to terrefye those Rebelles with the horrible vengeance of God agaynst them but also to keepe those that are his in the fayth of Subiection For it is no small Temptation to see the Kingdome of God dispersed by the treason and Rebellion of many Therefore to quiet our selues in trouble Chryst sayth that he wyll come and by his cōming will take vengeaunce on the wycked R. Chryst the Sonne of GOD hath spoken this Therefore Heauen and Earth shall sooner passe then hys word fayle Concerning the Exposition of the 28. Verse Reade the 22. Chapter of Mathew Verse 26. And for the other verses next following them reade the 21. cap. of Mathew verses 1. and. 2.3 and 6. 33. And as they were a loosynge the Colte the owners thereof laid vnto them Why lewse yee the colt R. This is another miracle in that the owners of the Asse and the Colte are so sonne pacefied with one worde insomuch that they suffer straunge and vnknowen men to carry away the Colte By this place it is declared with what power and weapons the kingdome of Chryst is defended in this worlde and preserued For Chryst when hee commaunded the Disciples to brynge the Asse willed them not rayle
spake here concerning the Office of the messias as the same was described by the Prophetes leaste the death of the Crosse might be an offeÌ„ce vnto them And in the way as they wente the space of three or fower howers was inough to declare the matter at large Therefore he did not bryefly shew the Chryste ought to suffer but plentifully declared that he was therefore sent that by the sacrifice of his Death hee myght make satisfactions for the sinns of the World that he might be the peace offering to take away the cursse Therefore Luke hath put don thys sentence interrogatiuely for the greater vehemency Whereby we gather that the necessity of his death was shewed by reasons The summe is that the dysciples were troubled amisse wyth the death of Chryst without the whych he could not doe the office of Chryste and open the gates of the kingdom of heauen because the pryncipall part of the redemption was the sacrifice of his body The which ought dilligently to be noted For seeing Chryst wanteth hys honor except he bee taken for the offering and Sacrifice for sins the abasing of himselfe is the onely enterance into his Glory Phi. 2.7 by which he became a redemer 27. And he began at Moyses and all the Prophets and interpreted vnto them in all Scriptures vvhych were written of him C. Hee putteth them in minde of that which was spoken of him in the Prophets It is an easy matter to boast of the word of the lord but we must shew what is contained in the lawe and the Prophets The which Chryst doth For he doth not onely name the Prophets but doth also shew what is contayned in them Also this place techeth how Chryst is reuealed vnto vs by the Gospell Namely when the knowledge of his is set forth in the Law and the Prophets For there was neuer at any time a more excellent teacher of the gospell then the Lorde himselfe who fetcheth as wee see the profe of his doctrine from the Lawe and the Prophets Wherefore to the end that Christ may shine vnto vs at this day throughe the Gospell we must needes haue Moises and the Prophets before vs as foreruÌ„ners Of the which thing the Readers are therefore to be put in mynde least they geue eare vnto phanaticall Spyrites who suppressing the Lawe and the Gospell do wickedly cut and mangle the Gospell As though GOD would haue al that which hee hath testefied concerning his sonne to be voide seruing for no vse But how those things which are red in Moises and in the prophets concerning Chryst are to be aâ—plyed vnto him we cannot presently declare It shall bee sufficiente briefely to know that Chryst is not in vayn called the end of the Law RoÌ„ 1. For how obscurely and darkely soeuer Moyses rather shadoweth Chryste then expresseth hym this is without all controuersie that except there be one excelling the rest in the â—locke of Abraham vnder whom the whole people may growe together in one body the couenaunt which GOD made with the Holy Fathers shall bee voyde and of none effect Furthermore seeing God commaunded a Tabernacle and Ceremonies to be ordained according to the heauenly paterne it followeth that the Sacrifices and all the rites of the Temple shall bee but a a vaine and friuolous scorne excepte their truth rest vpon another And this Argumente the Apostle persecuteth at large in his Epystle to the Hebrewes Hel For there he teacheth that the visible ceremonies of the Law are shadowes of spyritual things and that we must seeke Chryste in the whole legall Priesthoode in the sacrifices and in the forme of the sanctuarie Therefore Chryst shall bee rightly drawen from the Law if so be we way and consider that the Couenant whych God made with the fathers was held vp by the mediator that the sanctuary by which God declared the presence of his grace was consecrated with bloud that the lawe it selfe with the promises thereof was ratified and establyshed with the sprynkeling of Bloude that there was one priest chosen froÌ„ among the rest of the people to presente hymself before GOD in the name of men not as a mortall man but vnder a holy forme that men had no hope geeuen there vnto them of theyr reconcilliatioÌ„ with God but by the offeringe vp of Sacrifice Moreouer there is a very notable prophesie concerning the perpetuitie of the Kingdome in the Tribe of Iuda But the Prophets them selues haue more plainly set forth the mediator who notwithstanding had theyr first knowlege of him from Moises because theyr office consisted onely in this to renewe the memory of the Couenaunte more plainely to shew the Spyrituall worship of God to builde the trust of Saluation vppon the mediator and also more euydently to shew the manner of reconcilliation But because it pleased God to deferre the full ReuelatioÌ„ vntill the comming of his Son this was no superfluous Interpretation And it were to be wished that this speach and Interpretation of Chryst were extant then should we not take so gret paynes in the Interpretation of the Scriptures because those thinges contayned in them concerning Christ are very obscure But let vs know that the Lorde would haue so much extante as was needefull for he would haue our dilligence sharpened Howbeit the Apostles haue sufficiently declared how the Prophesies oughte to bee vnderstoode they doe not explicate all Places but doe geeue vnto vs the key leaste wee shoulde complayne that they are lockt and hidden from vs. 28. And they drue nigh vnto the town whych they went vnto And hee made as thoughe hee woulde haue gone further A. There is no doubte but that these two Disciples all the way as they weÌ„t heard these woordes of Chryste wyth great desyre as afterwarde they themselues confesse C. Other Interpreters immagyne an other Place beside EMAVS saying that this towne of the which mention is made heere was more nere vnto the City Hierusalem then vnto Emaus because it is sayde in the thyrtye three Verse that the disciples roase vp the same Hower and returned agayne to Hierusalem but why they should so fayne there is no reason For the iourney was not so longe that they neded to take vp theyr Lodginge in the nearest place Wee know that a man may goe seuen myles in fower Howers thoughe he goe but a softe pace VVherefore there is no doubte but that our Sauyour Chryst went to Emaus And hee made as though he would C. Heere some demaunde whether CHRISTE doe excuse dyssemblynge by his owne Example Question or whether there bee any Dissimulation in hym whych is the Externall truth of GOD. Aunsvver To whome wee aunswere that the Sonne of GOD was not so tyed that hee shoulde reueale all his Counsayles Notwythstandyng because dissemblyng is a certayne kynde of Lyinge the Knot is not yet dissolued specially seeynge many draw this Example into a liberty of lyinge Wee aunswere that CHRIST dyd fayne thys which is heere
chosen before of God eueÌ„ to vs which did eate and drinke wyth him after he roase from the dead Wherefore when we heare the Chryste did eate after his resurrection let vs impute it to the cause afore alleadged C. And here the faithful must omit all curious questions as these If so bee this corruptible meate were concocted and digested what Nourishmente dyd the immortall body of Chryst receyue thereby also what became of the excrementes As though it were not in hys power which created all things of nothing to consume quite and cleane a litle meat at his pleasure Therefore as Chryst did truly taste the fish and the honicombe to shewe himselfe to be man so there is no doubte but that by his deuine power he consumed that which hee had no neede to receiue to hys nourishment Gen. 18.8 So in like maner we doubte not but that the Aungels did eate and drynke at Abrahams â—able euen aâ— they had taken on them true Bodyes Yet notwythstanding we graunte not that they did eate and drynke to satisfie the infirmity of the flesh And if wee graunt that the bodies which they had taken for a time after they had done theyr messuage were broughte to nothing who will deny but that the same happened to that which they dyd boath eate and drynke 44. And he sayde vnto them These are the wordes which I spake vnto you whylest I was yet wyth you that all muste needes bee fulfylled which were written of mee in the law of Moises and in the prophets and in the Psalmes R. After that our Sauiour Chryste had prooued by manifeste and euydente signes to his Disciples that he was risen from death to life he proceedeth to set forth that which was most necessarie of all other to enlarge the Borders of his Kingdome and to set forth the glory of his maiesty on Earth For Christ came not into this world to profite the nation of the Iewes only but that hee might bee saluation to the whole world Chryst roase again from death not that this one Iewe or that may haue life but that the hapynes of euerlasting life might be offered to all nations A. For so it was prophesied before I haue geuen thee a Lyghte to the Gentiles that thou mayst be my saluation to the whole world R. And there is not a more conuenyent Instrument whereby these things may be reuealed to the whole world Esay 49.6 and to all nations then the preachynge of the R. And there is not a more conuenient instrumeÌ„t whereby these things may be reuealed to the whole worlde and to all nations than the preaching of the Gospell concerning Christ Wherefore Chryst would not onely approoue his Resurrection before his Disciples but ordained also the open preaching of the gospel that thereby we might learne the profit of his Resurrection C. And first of all he speaketh concerning his office the cause of his resurrection that the Apostles might knowe that they should be witnesses of the same and might also teach to what ende the faith of the resurrection of Christ did belong For it is somewhat to beleeue the historie of the death and Resurrection of Christ but the speciall thing is to know the cause Wherefore he proceedeth farther when he saith that all that hath bene foreshewed of him must bee fulfilled These are the wordes which I spake By whiche wordes Christ doth secretely reprehende the grosse forgetfulnesse of his disciples who being familiarly taught concerning his resurrection to come were so astonished at the same as if they had neuer heard any mention thereof For his words are asmuch as if he had saide Why doe yee doubte as in a new or straunge thing the which notwithstanding I haue oftentimes foretold you Why do ye not rather remeÌ„ber my words For if ye haue hitherto accouÌ„ted me of to be a teacher of the trueth yee ought to haue knowen this thing by my doctrine That all must needes be fulfilled Moses law the Prophetes and the Psalmes haue speciall respect vnto Christe doe prophesie of Christ coÌ„mend Christ do sende vs to Christ our sauiour alone And although at sometime they seeme to handle other thinges yet notwithstanding the spirit hath alway regarde vnto Christ Seeing therefore the whole Scripture setteth foorth vnto vs Christ who alone is our righteousnes and redemption wee ought to be diligent in nothing more then in hearing the Scripture and in studying of the same day and night C. Herby also we are taught the certaintie of the Scriptures For the Father which speketh in them is not like vnto men which promiseth much and performeth litle for one iote or title of his promises shal not fayle Wherfore we may assure our selues of all those thinges contained in the Scripture euen as if they were already fulfilled A. Heauen and earth saith our Sauiour Christ shal passe Lu. 21.33 but my word shall neuer passe away 45. Then opened he their wittes that they might vnderstand the Scriptures C. Bycause the Lord hauinge done before the office of a Teacher profited lytle or nothing with his Dysciples hee beginneth now to teache them inwardly by his holy Spirite For words are spoken in vayne vntil such time as our mindes are illumined with the gift of vnderstanding Psa 145.8 It is very true that the worde of God is lyke vnto a Candell but it shyneth in the darknesse and amonge such as are blynde vntill the Lord geue the inward lighte vnto the eyes whose proper gift is to illumine the blynde And hereby it appeareth how great the corruption of our Nature is seeing the lyght of lyfe offered vnto vs in the word of God profiteth vs nothing at all Now if wee be not able to vnderstande what is ryght how shall wee bee able to obay Wee must needes confesse that wee are vnable and weake in euery respect insomuch that the heauenly Doctryne doth nothinge at all profite vs but as wee are illumined by the holy Ghoste 1. Co. 3.18 Therefore to the ende we may be meete Disciples for him it is coÌ„uenient that wee cast away all trust and confidence in our selues and to craue for lyghte from Heauen and forsaking also the foolyshe Opynion of Freewill to commit our selues to Gods gouernment R. Therfore it is not sufficient to heare and to reade the Scriptures dilligently but we must also rightly vnderstaÌ„d and beleeue that which wee heare and reade The Iewes haue reade the scripture but they doe not rightely vnderstand the same The Apostles also and the reste of the Dysciples knewe the Scriptures concerning the kingdome of Christe but they did not rightly vnderstand the kingdome of Christ wherefore they needed an Interpreter And we cannot haue a better or more learned Interpreter than Christ himselfe of whom all the Scripture speaketh which is also the true lighte Ioh. 1 9 lightening euery one that commeth into the Worlde Question C. But heere it may bee demaunded why Christe
Repentaunce are al the good woorkes of the Saintes that is to say when we bend our whole will minde to please God Whereupon Iohn the Baptist said Bringe foorth the due fruites of Repentaunce The other parte of the Gospell is Remission of sinnes He which rightly vnderstandeth these two thinges is ignorant of nothing that is profitable to be knowen but hath the summe of Saluation and to these twoo principall pointes all the whole Gospell ought to be referred And it is no marueile if Chryst make remission of sinns of so great waight For he came that wee might obtayne the same by his bloude being made Righteousnesse for vs by which we are accepted of God reckoned amonge his Sonnes Whosoeuer therefore will truly preach the gospel must nedes prech these two things if he will doe vnto Chryste Faythefull Seruice and build vp his workemanship Also Repentaunce is preached in the name of Chryst when men here by the Doctrine of the Gospell that all theyr Cogitations Affections studies are corrupte and vicious muste therefore be renued if they wil enter in to the Kingdome of God RemissioÌ„ of sinns is preached in the name of Christ when men are taught that Chryste is theyr Redemer theyr Righteousnesse Saluation and life Amonge all Nations C. Now Chryst doth plainely open that which before hee had hid namely that the Grace of redemptioÌ„ which he brought did generally belong to all Nations For although the Prophets did oftentimes foreshew the calling of the Gentiles yet neuerthelesse the same was not so reuealed that the Iewes would easely graunte them to be partakers of the same with them Therefore vntil the time of the Resurrection Chryst was thought to be the Redemer of one people onely But so sone as the vayle was taken away the lost sheepe were gathered into the sheepefold agayne Neuertheles least the couenaunt of God might seme to be void Chryst placed the Iewes in the first degree saying And must begin at Hierusalem For because God had specially adopted the stocke of Abraham it was meete that the same should be preferred before the rest of the world And this is the right of the first begotten which Ieremy assigneth vnto them Ier. 31.9 Paule also dilligently obserueth this order in euery place that Chryst comming shewed peace vnto theÌ„ which were nigh Ephe. 2.17 and afterward to theÌ„ which were a far of A. Moreouer Christ him selfe testefieth that he was not sent but vnto the lost sheepe of the house of Israell Mat. 15.24 Not that he should not also bee preached to the Gentiles in due time but because it became him first of al to offer the grace of ReconcilliatioÌ„ to the Iewes whose minister and Apostle he was These words therefore declare that the beginning ought to be at Hierusalem Also Esaias saith There shall go a Law out of Syon Esay 60.1 and the word of the Lord from Hierusalem c. Dauid also wryting of the Scepter of Chrysts kingdome Psa 110.2 saith The Lord shall send the rod of his power out of Syon 48. AND yee are witnesses of these thinges C. Now he enioyneth vnto the Apostles theyr office yet notwithstandynge as yet hee sendeth them not forthe to preach the Gospell but onely admonisheth them wherefore hee hath ordayned them As if he should say It is foreshewed that the Gospell shall bee preached throughout the whole world this shal be your office yee shall be the instruments for the same For yee shall receiue the power of the holy Ghost which shall come vppon you and ye shal be witnesses vnto mee not onely in Hierusalem but also in all Iudea Ioh. 15 16 Act. 1.8 and Samaria and in all the world Therefore by this forewarnyng the Lord prepareth his Apostles to preach the Gospell in due time And partely by this consolation he mitigateth theyr sorrow partly by this Spurre he correcteth their slouth It could not be but that they shoulde bee grieued in mynde when they remeÌ„bred theyr late falling away Wherefore Chryst contrary to theyr expectation aduaunceth them to exceedinge honor inioyning vnto them the Ambassage publishing of Eternall Saluation to the whole world Whereby hee did not onely throughly restoare them but also by the greatnes of the Grace whych he bestowed vpon them abolished quite away the remembrance of theyr fault Notwithstanding withall he prycketh them forward least they should be ouer slow to come vnto the faith of the whych they were ordayned to be proclaimers 49. And behold I will sende the promise of my Father vppon you but tarry ye in the City of HierusaleÌ„ vntill ye â—e endewed with power from an hye C. Least the Apostles might be terrefied discouraged by their own weakenesse he putteth them in hope of the new grace which was to come As if hs should say Although ye think your selues vnable for so greate a burthen yet notwithstanding there is no cause why ye should be discouraged because I will geue vnto you that power from heauen which I know ye want BV. And it is not without cause that this Office seemeth vnto them to bee to waighty as to come forthe into the World and to testefy vnto all nations that thinge which seemed to all men new and absurde For custome receyued for a law the consente of wise men in the receiued religion and custom the outrage and barbarousnesse of the common sort the power of Princes to bee shorte the simplicity and vnskilfulnesse of the ministers being men wythoute learning authority and wit were lets and discouragements inough A. Therfore the Lord promiseth vnto his Disciples new grace lest any thing might stay them C. And to the ende he might make them haue the more firme sure trust he maketh mention of the holy ghost which was promised of the Father For to the end they might wyth the better courage prepare themselues to their worke God had already incouraged them with his promise prouyding a remedy for theyr distrust Now Chryst taking the roome of his father taketh vpon himselfe the office of performing and geuing wherein again he challengeth vnto himselfe deuine power For this is a parte of his Glorye which God sweareth that he wyll not geue vnto another namely to endewe weake and fraile men with heauenlye power Esay 42.8 Therefore if the same belonge vnto Chryste Esay 44.3 Eze. 36.26 Ioe 2.26 Ioh 14.16 Ioh 15 26. Ioh 16.7 it followeth that hee is God which spake in time paste by the mouth of the Prophets And although God promised speciall grace vnto the Apostles and Chryst perfourmed the same Yet notwithstanding thys is generally to be noted that no mortal maÌ„ is meete of himselfe to preach the Gospell except God endewing them wyth his holy spirit 2. Co. 2.16 helpe their nakednesse and neede But tarry yee in Hierusalem C. The Apostles might haue obiected sayd we want abillity how then caÌ„ we execute so harde an office He
was come to a straunge Nation But they which so say do not well vnderstande the Prophesie of Iacob Ge. 49.10 where the commynge of the Messias is not simpely promysed when the Iewes should be depriued of the Scepter but wheÌ„ the same was taken away from the Tribe of Iuda Howbeit this was not the meanings of the holy Patriarke that the Trybe of Iuda should be spoyled of his Scepter before Chryste came but that the regiment of the People should bee stable in the same vntill Chryste that in hys person the coÌ„tinuance of the same should at the last be permaneÌ„t And although at what time the Machabeis floryshed the Trybe of Iuda had no prehemineÌ„ce amonge the rest and shortely after the last Captayne Iohn of the same Nation or Trybe was slayne Yet notwithstanding the Regiment and Rule was not quyte extinguished because there remayned as yet a chosen Counsayle of the Family and Posterity of Dauid to whome belonged the chiefe authority and it continued vntil the comming of Herode who by the wycked slaughter of the Iudges reuenged the punishment layed vppon him because hee being condempned of Murther was constrayned to choose exile and banishmeÌ„t then to suffer Death Therefore the Raigne of Herode dyd not breake the Scepter of the Tribe of Iuda because hee was a straunger but because by his Robbery and cruelty all the dignity which remayned in that Tribe was abolished And although the Kyngly dignity was decayed longe before and the Regiment by litle and litle almost quight gone yet notwithstanding that decay is not repugnant with the Prophesie of Iacob For God had promysed two things which might seeme coÌ„trary one to the other namely that the seate of Dauid should be euerlasting and that after it was decayed he would repayre the same agayne that the power of the kingdome should be euerlastinge and yet notwtstanding a braunch should come out of the deade stocke of Isay Both which must needes be fulfilled Therefore GOD suffered the Rule which he had erected in the Tribe of Iuda to decay for a time to the ende the people mighte the more earnestly hope and looke for the Kyngdome of Christe And when as by the losse of a Counsayler the hope of the faythfull was as it were cleane cut of the Lord sodaynely shyned And nowe this appertayneth to the order of the Hystory when the tyme of the thinge done is noted but not without cause the myserable condition of that time was therewithall noted vnder the name of the King to the ende that Iewes might know that they must now haue respect vnto the Messias if so bee they woulde faithfully imbrace Gods couenante Iohn 1.15.3.18 A certayne Priest named Zacharias R. Luke going about to describe the Natiuity of Christe because Iohn the Baptist his forerunner was to bee sente before him to testefie to Israell that hee was the promysed Messias therefore firste of all hee describeth the conception and Byrthe of Iohn And because a witnesse hath no credit specially in matters of greate waight except hee bee very honest of good Fame Therefore first of all Iohn is described by the honesty of his Stocke and Parents and by the myracles by which not so much his natitiuity was adorned as the authority of his testimony whych hee should gieue concerninge Christe was commended Of the course of Abia C. It is euident by the sacred Scriptures 1. Cor. 24 that the Kinreds of the Priestes were described of Dauid by certayne degreese In that which matter Dauid did nothing against the commaundement of the law God had geuen the Priesthoode to Aaron and to his sonnes the rest of the Leuites hee had appoynted to lesser offices In this thinge Dauid made no alteration but his purpose was partly to prouide that there mighte bee no tumult amonge the multitude and partly also to cut of Ambition withall to bringe to passe that a fewe might not drawe vnto them the whole office and the greater parte sit Idell at home And in that distribution Abia the sonne of Eliazar had the eight place Zacharias therefore was of the Priestly stocke of the Posterity of Eleazar who succeded his Father in the Office of the high Prieste And his Wyfe was of the Daughters of Aaron R. Luke seemeth to make mencion hereof to shew that Zachary tooke not a Wyfe of any other Trybe as many other did which was against the lawe of God C. Moreouer for honors sake Luke maketh mencion of the stocke of Elyzabeth For it was lawful for Zacharias to marry the Daughter of any coÌ„mon Leuite It appeareth therefore by hys Parentes one eyther side that hee was in his order no coÌ„temned person But how Elizabeth being of the daughters of Aaron coulde be the Cosine of Mary we will shew in the 36. verse of this Chapter And her name was Elizabeth That is to say The rest of my God This signification did very well belong and agree to this Woman seeing that of her hee was borne which preached the euerlastinge and blessed Rest whych was to come by Christe And Zacharias is asmuch to say as mindefull of God 6. They were both righteous before God and walked in all the lawes and ordinances of the Lord that no man coulde finde fault with them They vvere both righteous before God C. Luke geueth notable testimony to the Father mother of Iohn not onely that they lyued holy and vnblameable before men but iustly also before God And briefly he sheweth what righteousnes this was when he sayth that they walked in the precepts of the Lord. Both are diligently to be noted For although Zachary Elyzabeth are praised to this ende that we might knowe that the Candell which shyned before the sonne of God came not oute of an obscure house but rather out of a noble and holy stocke notwithstandinge vnder their example the rule of Godly and vpright lyuinge is withall set forth vnto vs. â—e firiste 〈◊〉 to a â—â—ly lyfe This therefore is the first thinge which wee must obserue in orderinge of our lyfe namely that we endeuour our selues to make our selues acceptable before God â—d reâ—reth a â—e Conâ—nce For we know that hee specicially requyreth a pure heart and sincere Conscience Therefore hee shall begin at the wronge ende which omitting the integrity of the heart followeth onely an outwarde shewe of lyfe to fulfill the Lawe Workes vvithout a sincere heart are not acceptable to God For we must remeÌ„ber that God to whom we are coÌ„mauÌ„ded to haue respecte doth not beholde the outward shew of workes but specially the hearte Secondly wee must imbrace obedience that is to say The secoÌ„d step to godlines no man must frame to himselfe a newe forme of obedience at his owne pleasure without the worde of God but they must suffer them selues to be gouerned by him For this definition is not to be neglected that they are iust which frame their Lyfe accordinge to
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
this name in the Law for no other cause than that he might the more sweetely allure vs vnto mutuall loue The commaundement had bene more playne if it had bene put downe thus Loue all men as thy selfe but bicause the pryde that is in men doth blinde them that euery man lykinge of himselfe and not regarding others the Lord pronounceth that all men are our neighboures that affinity might knit one to the other Therefore who so euer hee bee if hee bee a man it is sufficient to make him our Neighbour bycause it becōmeth not vs to destroy cōmon Nature But Christ went about to draw from the Pharisy an answere by which hee might condemne himselfe as shal appeare by that which followeth 31. And it befell that there came downe a certaine Priest that same way when hee sawe him hee passed by on the other side 32. And likwyse a Leuite c. Christe noteth here the impiety of those which were coūted chiefe among the People as the wickednesse of the Leuites and Priests than which none were farther from the Loue of their neyghbour insomuch that a man might finde more loue amonge the Samaritanes and Ethnyckes than amonge them For hee saith that the Priest and the Leuite passed by the woūded man but the Samaritane cured him C. Wherefore there is no doubt but that hee doth very aptly reprehend the Iewes and the Priestes who bostinge themselues to be the Children of one Father and by the priuiledge of adoption to bee disceuered from other Nations that they might be the holy Inheritance of God and yet notwtstanding with barbarouse beastly contempt despised one another no lesse thā if there had bene no affinity at all betwene them For there is no doubt but that Christ doth describe here the cruell negligence of loue of the which their owne Consciences did accuse them Now Christe saith that a certaine man going from Hierusalem to Ihericho fell into the handes of Thieues was wounded whom a Priest a Leuite sawe lying halfe deade and yet passed by without geeuing any reliefe or succour but was curteously cured of the Samaritane and last of all he demaūdeth which of those three was Neighbour vnto the Iewe. Here maister Doctor for all his learninge coulde not escape but he must needes prefer the Samaritane before the other two 33. But a certayne Samaritane as he Iourneyed came vnto hym and when he saw him he had compassion on him ¶ Here we are plainly taught not only who is our neighbour but also how we must doe good and how our neighbour must be beloued First the Samaritane seeing the wounde is moued with compassion Therefore the affection of mercy is required of vs by which we must thinke that other mens calamities do apertaine to our selues according to the saying of the Apostle Remember them that are in bonds as bounde with them He. 13.3 Rom. 1 31 and them whych suffer aduersity as also yee your selues being in the body suffered aduersity For S. Paule sayth that there are certaine wicked men which wante Affection 34. And wente to him and bounde vp his wounds and powred in oyle and Wyne set him on his owne beaste brought him to a cōmon Inne and made prouision for him Nowe cōmeth the Samaritane who passeth not by who wissheth not to the woūded man with lamentable words health so leuinge him hasteth away to his owne businesse For S. Iames saith If a brother or a sister be naked and destitute of dayly foode and one of you say vnto thē Depart in peace Iam. 2. ◠be you warned and filled notwithstanding ye geue thē not those things which are needeful to the body what shall it profite The Samaritane therefore cōmeth neare putteth to his hand and seeketh to cure the wounded man as well as he can He doth not cōplaine make excuse that he is no Phisition or Chirurgian that which necessity requyreth and that which he could do he doth vsing present medicine vntill he coulde haue better Hee caryed Wyne and Oyle with him in his way these hee vseth in necessity not much amisse for Wyne purgeth Wounds Oyle mollefieth them This Samaritane I say vseth all that hee hath to help the miserable man disapoynting him selfe of his owne prouision For he alighteth from his horse and appoynteth the same for the vse of the afflicted lifting him vp from the earth with his hands setting him thereon Hee him selfe playeth the parte of the guide cōmitting the care to no other And bycause hee coulde not leade him to his owne house he carieth him to an Inne Where againe he neyther spareth Labour nor cost Moreouer bycause necessity vrged him to proceede in his Iourney he tooke out of his Pursse so much money as woulde suffice vntill his returne againe and that he geueth to the hoaste And being not cōtent here with hee geueth the good man of the house a great charge dilligently to looke vnto him and finally hee promiseth that what soeuer he spendeth more for the health of the man he shall not loose it but shal be truly payed it againe at his returne Therefore he both promiseth that hee will returne againe and also declareth that hee will not be quiet vntill hee see the wounded man in health Thus thou hast set before thine eyes a most perfect maner of Loue. 36. Which now of these three thinkest thou was neyghbour vnto him that fell amonge the thieues And hee sayd Hee that shewed mercy 37. on him Then said Iesus vnto him Go and do thou likewise Hee that shewed mercy A. The Lawear could not otherwise answere except hee would shew him selfe to bee without all Iudgement Go and doe thou likewise That is to say euen as this Samaritane did and acknowledge him to be thy Neighbour whom soeuer thou seest to stand in nede of thy help and succour him according to thy power For Christe propounded the example of this Samaritane to this end for this cause answered to this Question Who is my Neyghbour C. The authors of free will runne here into an Allegory affirming that the cōdition of Adam after his fall is described vnder the Type of the woūded man Whereupon they inferre that the power of well doing was not altogether extinct in him bycause hee is only sayd to be halfe deade As though it were the purpose of Christ in this place to speak of the corruption of mans nature and to shewe what a deadly and incurable wound Sathan had geuen to Adam As though also in another place he did not manifestly without a figure shew and pronounce all to be deade sauinge those which hee quickeneth with his voyce As vaine also is that other Allegory the which notwithstandinge hath bene so well lyked of many that it hath bene receiued as an Oracle They haue fayned this Samaritan to bee Christe bycause hee is our keeper They say that Wyne and Oyle was powred into the Wound bycause Christ