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
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
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
armour of Beelzebub which is prince of diuels put his angels to flight as may appeare by my miracles it is manifest that I haue both ouercome also bouÌ„d Beelzebub him selfe so litle neede haue I of his help and so far he is from helping mee Thus we see the Christe teacheth that the prince of Diuels is ouercome by him And if the Prince bee ouercome how is it possible that his ministers should be able to stand before him Whosoeuer therefore hath Christ there is no cause why he should be afeard of 600. Legions of Diuels Therefore let vs stand stedfast by faith in Christ wee shal be safe amiddest all the mischieues of sathaÌ„ For the rest vnto the 27. vers reade the 12. of Math. vers 30. 27. And as hee spake a certaine Woman of the company lift vp her voice and sayde vnto him Happy is the Wombe that bare thee the Papps that gaue thee sucke R. As modestly so also wisely Christe maketh aunswere to the sclaunderous cauills of the Pharises shewinge by manifest arguments that hee hath no agreemeÌ„t or fellowship with Sathan While therefore he was yet speaking men geeuinge silence at the sight of so great powers and myracles behold a certaine Woman of the multitude lifting vp her voyce sayd vnto him Blessed is the Wombe the bare thee C. By which commendation the purpose of the Woman is to extoll the exellency of Christe for shee had not respect vnto Mary whom peraduenture she neuer sawe But this doth not a litle amplifie the glory of Christe in that she doth nobillitate blesse the Wombe in the which he was borne And this is not absurdly done but she celebrateth this benediction of God according to the maner of the Scripture And it cannot be denied but that God choosing and apointing Mary to be the Mother of his Sonne gaue vnto her great honour Notwithstandinge let vs heare the answere of Christe 28. But hee sayd yea rather happy are they that heare the Worde of God and keepe it C. These woordes rather contayne a reprehension of the Woman then a coÌ„mendation For wee see that Christe maketh no accounte of that one thinge which the Woman did so highly commend B. Not that his holy Mother was not blessed but bycause shee was not therefore blessed bycause shee carnally bare Christe in her Wombe as the Woman thought but rather by a liuely faith as all the elect are blessed christ wil not be acknowledged carnally but spiritually not the external glory is to be beheld in him but the Grace of redemption by which wee are regenerate This Woman thought this to be the greatest blessednesse bycause Mary had caried him in her Wombe but that shee accounted to be the greatest was the least Wee ought to magnifie that but there are greater thinges to be preferred All the benefits of God be they neuer so small are to be extolled but yet not so as that wee make them equall to the greatest As for example we ought to magnifie God for our corporall Foode in this lyfe But if wee so stand vpon this that wee forget the benefit of our illumination of our Redemption and the gyft of euerlastinge Lyfe wee doe very fondly C. Therefore that which this Woman thoughte to bee the chiefest honour to Mary was the least for it was a thinge of greater exellency for her to be gouerned with the spirite of Christ then to conceiue the fleshe of Christ in her Wombe to haue Christe lyuing in her spiritually then to geeue him sucke with her Pappes To be short the glory and felicity of the blessed virgin consisted in this that shee was made a member of her sonne that she might be a new creature before God the Father Howbeit for another cause and to another ende Christ seemeth to correct the voice of this Woman namely bycause she omitted that in the praise of Chryste which was the principall parte how that in him saluation was offered vnto all men Therefore that was a colde praise in the which there was no mencion made of his praise vertue Wherefore not without cause Christe challengeth another prayse to him selfe least his mother only might be accounted blessed but that the same also might be by him exteÌ„ded vnto vs. That heare the word of God keepe it C. But why holding his peace of him selfe doth hee make mencion onely of the Woorde of God Surely bycause by this meanes hee openeth vnto vs all his treasures bycause without the Woorde neyther hath hee any thing to do with vs nor wee with him Seeing therefore he doth coÌ„municate himselfe with vs by the worde he doth rightly and properly cal vs to the hearing of the same that he may be made ours by fayth Now we see what the answere of Christ differeth from the commendation of the Woman For he liberally offereth to all men that Grace of blessednesse which she had shut vp in a corner and he teacheth that men must not Iudge of him after a common maner bycause he contayneth in him self all the Treasures of heauenly Lyfe of glory and of blessednesse the which he dispenseth by the worde that they may be partakers of them which by Fayth imbrace the worde For the Key of the kingdome of heauen is the free adoption of God which wee coÌ„ceiue by the worde And keepe it C. We must first heare Ro. 10.17 and then obserue and keepe the Worde of God For bycause faith coÌ„meth by hearinge wee must begin a spirituall lyfe with hearing But bycause simple hearing is but vaine wtout keepinge euen as S. Iames teacheth the keeping and practising of the word is also added â—am 1.23 which is when the same taketh deepe roote in our hearts that it may bring forth fruite Where as to the vnprofitable hearer the preaching of the woorde is but a beating of the Ayre A. Whereuppon Christe sayd Mat 7.26 â—eb 4.2 Euery one that heareth of me these sayings and doth them not shal be likened vnto a foolish man which builte his house vpon the Sande and the Rayne descended and the fluddes came and the Wynds blew beate vpon that house and it fell and great was the fall of it 29. When the people were gathered thycke together hee began to say This is an euill Nation they seeke a signe and there shall no signe bee geuen them but the signe of Ionas the Prophet R. Now Christe maketh answere vnto those men which required a signe from heauen that thereby they might know this Iesus to be the true Messias and hee prophesieth that grieuouse afflictions hang ouer their heads and destruction of the whole Nation Reade the 12. Chap. of Math. vers 38. for that which followeth vnto the 33. vers And for the 33. vers reade the 5. Cha. Mat. vers 15. but specially the 4. of Marke vers 21. Also for the rest vnto the 36. vers reade the 6. Chap. Math. ver 22. 36. If all thy body therfore
and consider the Preacher he is Gods voice and the voyce of Chryste and therefore hee oughte to publish nothing but that which God Christe shall put in his mouth Reade the thirde chapter of Mathew 4. Iohn did baptize in the Wyldernesse and preached the baptim of repentance for the remission of sinnes Iohn did baptise in the VVyldernesse BV. Marke declareth how the words of the the Prophets were fulfilled that is to say how Iohn came a forerunner howe he began the preaching of the Gospell and prepared the way before Christe the Kynge For hee baptised men which sought to dedicate and gieue themselues vnto Christianisme by Gods appoyntmeÌ„t with the water of Iordaine Whereuppon hee was called Iohn the Baptist For he was the first by Gods commaundement which baptised men with water and which began Christianisme A. But at what tyme hee began to preache and baptise it cannot be gathered by Marke Yet Luke declareth it Luke 3. And preached the baptim of repentance By these words the EuaÌ„gelist declareth that Iohn exhorteth the People to conuert repent and also to beleue their sinnes were forgeuen by Christe of the which remission to make them assurance hee baptised them And the Baptim of repentance signifieth all the ministery of Iohn that is to say the doctryne and the baptim annexed to his doctryne As coÌ„cerning repentance and the baptim of Iohn of Chryste and of the Apostles Reade the third of Mathew 5. And all the land of Iewry they of Ierusalem went out vnto him and were baptised of him in the ryuer of Iordaine confessing their sinnes And all the land of Ievvry c. E. That is to say And the People came out of all partes of Iewry BV. Whereby we gather that the worde of God preached by the mouth of Iohn wanted not his frute Reade the third of Mathew 6. Iohn was clothed with Camelles hayre and with a Girdell of a Skin aboute his Loynes And hee did eate Locustes and wylde Honny Iohn vvas clothed vvith Camells E. These words are to be found in the most auncient latine bookes And vvith a girdel of Skinne about his loynes As concerninge this Gyrdell reade the third of Mathew And hee did eate Locustes BV. The lyfe and maners of Iohn the Baptist were agreeable in all poyntes with the doctrine which he preached For the manners of men doe specially appeare in their diet and apparell But Iohn did eate these Locustes because they were easy to bee had being plentifull and a temperate kynde of meate his apparell also was soone prepared beinge voyde of all sumptuous excesse So that the lyfe of this man was most holy and temperate in all thinges 7. And preached sayinge hee that is stroÌ„ger then I coÌ„meth after me whose shoe lachet I am not worthy to stoupe downe and vnlose And preached saying BV. The suÌ„me effect of these wordes is that Iohn preached Christe in him remission of all sinnes forsomuch as he is the omnipotent sonne of God the Father and the true Messias with whom no creature although hee bee holy and excellent may be compared VVhose Shoe lachet I am not vvorthy to vnlose The like words also hath the Euangelist Luke But Mathew hath Whose Shoes I am not worthy to beare 8. I haue baptysed you with water but he shall baptise you with the holy Ghost A. Here the Euangelist noteth the difference betwen the Baptism of Christ and of Iohn and of the rest of the mynisters of the which matter reade the third chapter of Mathew 9. And it came to passe in those daies that IESVS came from Nazareth of Galile and was Baptised of IOHN in Iordaine BV. Whatsoeuer Iohn the Baptist spake or did hytherto hee spake and did it to this ende to prepare and make ready the common People for Christe and thus he did to the ende of his ministery Wherefore there remayned no other thing then that the sonne of God hymselfe shoulde now come and should bee reuealed of the Father to the whole world But how thinges came to passe Marke discribeth in this place A. And that which Mathew spake more obscurely how that Iesus came from Galile to Iordaine vnto Iohn Marke playnely declareth saying from Nazareth of Galile The rest is more plentifully handeled by Mathew in hys 3. Cap. 10. And as soone as he was come out of the water he sawe Heauen open the spirite descending vpon him lyke a Doue 11. And there came a voyce from heauen Thou arte my deare Sonne in whom I delight 12. And immediatly the spirit draue him into wildernesse Hee savve Heauen open Or to parte a sunder Mathew hath The Heauens were opened vnto him And immediately the spirite draue hym into VVildernesse E. By these words he setteth forth the force of the spirit which caryeth a man whether it lysteth Luke hath He was led of the spirit B. These words sufficieÌ„tly declare that the true sonnes of God are not nowe their owne but that they geue place wholy vnto the gouernment of the spirite contrary to the opinion of those which affirme that there is left vnto our will a certaine shadow of vertue by which we may worke And here by al men which are tempted may take consolation because they may knowe that temptacions are the good will of God BV. Here we doe see that not delights or pleasure followe the Baptisme and vnction of Christe but grieuouse and perilouse temptation that wee might hereby learne what they may loke for which haue geuen their names in baptim to this Prynce B. Wee are also hereby taughte not to thruste forth our selues rashly into Temptation but if they be sent of God we ought to beare them paciently 13. And hee was there in the wildernesse forty dayes and was tempted of Sathan and was with Wilde beastes and the Angels ministred vnto him And hee vvas there in the VVildernesse BV. By these wordes the Euangelist ment to declare that the Lord abstayned in deede from all company and comfort of men for the space of forty dayes and forty nights to the ende we might not be ashamed or grieued to leade our life with wilde beastes if we be appoynted thereunto 3. King 16 Hâ—b 11. and the glory of God requyre it For which matter we haue Elias the Prophets for examples B. Notwithstandinge wee must note that the sons of God ought not to forsake those thinges that are necessary for the lyfe of man neither their trade of life except the spirite of the father doe leade them into the desert otherwyse they may vse those things that are present according to the moderation of the Spirit with geuing of thanks For we do not reade that Christ at any time by the constraint of the spirit dwelt in the desert but this once And the Angels ministred vnto him A. This was done for his comforte as we haue declared in the fourth of Mathew 14. After that Iohn was taken Iesus came into Galile preaching the
followed him Very few and briefe are the Words but there seemeth nothing to be more wōderfull and harde and lesse possible for a man to doe then this worke whych Mathew did For Mathew was very rich and had greate possessions Beside thys he had such an offyce that thereby he receiued yerely gayne And yet for all this hee followed Iesus But what other thinge seemed this to bee then a playne pathway to his ignominy decay yea and to present death For he heard that Iesus was coūted amōg the Rulers of the people an Heretique a seditious person and worthy of extreame punishment But Mathew notwithstanding passed through all these narrow and daungerous straightes by faith because he beleued this Iesus to be the very true Messias 15. And it came to passe as Iesus sate at table in his house many Publicanes and sinners sate at table also vvith Iesus and his disciples For there vvere many that follovved him And it came to passe as Iesus sat at Table A. Luke addeth somewhat before this saying And Leuy made him a greate banquet in his house Many publicanes and sinners also Luke hath There was a great cōpany of Publicanes also and of other that sate at the table with them 16. And vvhen the Scrybes Phariseys savv him eate vvith the Publicanes and sinners they saide vnto his disciples Hovve is it that hee eateth and drynketh vvith Publicanes and Synners A. Luke sayth that they murmured agaynst his Disciples This truly aboue all other is worthy to bee noted that the Scribes and Pharisies that is to say those which seemed to ioyne the Relygion purenesse of lyfe wyth the knowledge of the Scriptures and for that cause were counted more excellent then the rest of the people that they I say shoulde backe byte and sclaunder the Lorde before all other should condemne al his words deedes were they neuer to so excellent purpose and good effect But this is the proper Nature of humayne righteousnes that the same being nothing but externall and deceiptfull doth not withstandinge despyse set at naught all other thinges in respect of it selfe Reade the ninth of Mathevv 17. Novve vvhen Iesus heard it hee sayd vnto them The vvhole haue no neede of the Phisition but they that are sicke I came not to call the ryghteouse but sinners to repentaunce The vvhole haue no neede of the Physition Reade the nynth Chapter of Mathevv going before I came not to call the righteouse R. By these wordes it appeareth that the Publicanes had polluted defiled their life with great sinnes notoriouse crimes which els had bene good for he calleth them sinners as the rest also whom he calleth to repentaunce 18. And the disciples of Iohn and the Pharisies did fast and came and sayd vnto him vvhy doe the Disciples of Iohn and of the Pharisies fast and thy Disciples fast not Reade the nynthe Chapter of Mathevv going before 19. And Iesus sayde vnto them Can the Chyldren of the mariage Chamber fast vvhyles the Brydegrome is vvith them as long as they haue the Brydgrome vvyth them they cannot fast And Iesus sayd vnto them B. Th Euāgelist Luke hath Can yee make the Childeren of the wedding Chāber to fast as longe as the bridgrome is with them S. Mathew hath Can yee make the Children moorne but in the same sence For fasting is as it were a certayne mourning according to this place of the Prophet Esay 58. Wherefore haue wee fasted thou seest it not we haue punished our selues and thou regardest it not Who seeth not here that these wordes we haue fasted and punished are put for one thing Hereby we may gather what was the cause why our Elders fasted for their fast was not to take meate only once a day and to eate fishe but once to put away all delightes and pleasures and to vse a certayne kynde of mourninge and a iust castigation or chastisment of the body Whereupon that the hypocriticall Phariseys might seeme so to fast they disfigured their faces and fared outwardely as though they did mourne punish them selues as appeareth by the which is writen in the sixt of Mathew Math. 6. Contrary vnto the which counterfayting was washyng and anoyntinge as we haue noted by many places of scripture in the foresayde Chapter of Mathevv Wherefore the fasting which the Lord commaunded to the Chyldren of Israell in the day of reconcilliation is called not a fasting but an affliction humbling of the mynde For thus it is written Leu. ◠23 The tenth of this same moneth shal be a day of reconsilliation shal be an holy cōuocation vnto you and yee shal humble your soules And a litle after it followeth For euery person that humbleth not him selfe that same day shall euen bee cut of from his people For fasting as it signifieth only an abstayning from meate is a parte of that fast whych was commaunded to the people of Israell to obserue for the humbling and depressing of the mynde Iudg 2◠The children of Israel being twise put to flight of the Beniamites are sayd to mourne and fast before the Lord vntil the euening and to offer sacrifice 1. King 7 Such was the fasting of the people in Maspha by which they cōfessed and bewayled their sinnes 1. King 31 After the same maner did the citizens of Iabes fast when they buried Saule and his sonnes 1. King 1 In like sorte Dauid and the men that were with him fastinge mourning vntill the euening bewayled the death of Saule and Ionathas and the people also which perished with them 3. King 21 Such a fast did Achab obserue when he shewed himself penitent for the death of Naboth The lyke consideration of fasting was that whereof Daniell Ioell and Zacharias the Prophets make mencion Hereby wee may perceyue what is ment by the worde mourning which Mathevv vseth 20. But the dayes vvyll come vvhen the Brydegrome shal be taken from them and then shal they fast in those dayes As cōcerning the exposition of this verse reade the 9. Chapter of Math. 21. Also no man sovveth a piece of new cloth in an olde garment for els the nevve piece taketh avvay the filling vp from the olde and the breach is vvorse Luke addeth more than this saying And he put forth a similitude vnto thē Reade our exposition vpon Math. for this verse and the 22. also 23. And it came to passe as he vvent through the Corne on the Sabboth day that his disciples as they vvent on their vvaye began to plucke the eares of corne Began to plucke the eares of Corne S. Luke addeth and to rub them betwene their handes and to eate them 24. And the Phariseis sayd vnto him Beholde vvhy doe they on the Sabboth day that vvhich is not lawfull S. Luke writeth that certayne of the Phariseis rebuked the disciples wyth these wordes Why doe yee that which is not lawfull to bee done on the Sabboth
minde that although one Angell of Sathan can doe more than all corporall Creatures notwithstandinge that he might doe the more hurt vnto man hee putteth into one man not one Angell only but a whole Legion of Angells or euell spirites that he might destroy and ouerthrowe all For vve are many Luke expoundeth it thus Because a M. Diuells were entered into him 10. And he prayed him instantly that he woulde not sende them away oute of the countrey B. Luke hath that he would not commaunde them to goe into the deepe By these woordes it seemeth that the Diuelles were addicted to certayne places This place of S Paule declareth that they haue to doe in the ayre Yee walked after the gouernour that ruleth in the Ayer Ephe. 2. the Spyrite that now worketh in the Chyldren of disobedience Ephe. 6. And in another place he calleth Diuell spirituall craftynesse in heauenly thinges or in heauenly places that is to say in the Ayer Furthermore experience teacheth that they are oftentimes conuersaunte in deserte places and some times also they haunte those houses out of which men haue departed this Lyfe to the ende they mighte make men belieue that the deade Bodyes walked By the which illusion truely the simpler sort of people haue not ben a litle brought to superstition But truely the worde Deepe which Luke vseth for the which wee haue the latine woorde Abyssus which sometime signifieth the diepenesse of Water or rather water wanting bottome being called in Hebrew Tehum Appo 20. seemeth here to be taken for Hell where S. Iohn affyrmeth the Diuell to be tyed vppe There are many which take this worde Abyssus for a desert place voyde of inhabitauntes The Diuells doe not pray that Christe woulde not cast them out of that Region or into the deepe because they liued there more delicately but because they desyer to be there where they may do most hurt They will not bee Idell but wyll destroy all that they can 1. Pet 5. seekeinge continually lyke a roaring Lyon whom they may deuoure Reade in the exposition of the eight Chapter of Mathew both for this verse the eleuenth verse following and the twelueth also 13. And anon Iesus gaue them leaue And the vncleane spirite went oute and entered into the Swyne and the heard ran headlong into the Sea they were about two thousande and were drowned in the Sea C. The Diuells went about to make the inhabitauntes of that Countrey to speake euell of Christe for the losse of of their Hogges B. For the Lord ment to try the Gadarenes But it appeared that they were more moued by the small losse of their Hogges then by the grace of Christ of the which also they made themselues vnworthy As concerninge the 14.15 and 16. verses reade in the eight of Mathew 17. And they began to pray him that he would depart out of their coastes And they began to pray him C. Luke hath And all the multitude whych dwelte rounde about the Region of the Gadarenes These Gadarenes beare a type and figure of al those which are addicted to earthly thynges and which are blynded with the desier of ryches these men as they are vnworthy of Celestiall ryches So also they did willingly refuse them beinge offered vnto them and could better beare all maner of raging Diuells then Iesus Chryste the author of all saluation That hee vvoulde departe Luke addeth Because they vvere greatly afearde but hee tooke a Shippe and returned Beholde here howe Chryste consented to the request of the Gadarenes and went from the vnworthy For hee had taught before that the preciouse pearles of Gods worde ought not to be cast vnto swyne Math. 7. And he had commaūded his Disciples not to preache the Gospell where they were refused Math 10. It was mete therefore that hee shoulde forsake these hoggishe contemners of his grace offered vnto them 18. And when he was come into the ship he that had bene possessed with the diuell prayed him that he might bee with him BV. Hee is not offended at the ingratitude of the multitude which had receiued so excellent a benefit of health at the hands of the Lord. For when he sawe the author of his health to goe away he prayeth him that he may be in his company C. Whereby it appeareth how great Difference there is betwene the knowledge of Gods power and his goodnes for his power bringing feare maketh men to flee the presence and sight of God but his goodnesse doth sweetely drawe them in somuch that they desier nothinge more then to be vnited vnto God 19. How beit Iesus woulde not suffer him but sayde vnto him goe home to thy friendes and shewe them how great thinges the Lord hath done for thee and howe hee had compassion on thee B. Luke addeth sayinge But hee charged him sayinge Returne to thy owne house and declare whatsoeuer God hath done for thee C. But why Chryste refused to haue this mans company it is vncertayne except because hee thoughte that there should come greater profit thereby if among his countrey men he might remayne a witnesse of so notable a benefite and so it came to passe in deede as our Euangelist Marke and Luke also doe testifie Whereby also is to be noted the wonderfull goodnesse of God toward the Gadarenes although they were vnthankefull that he woulde not geue him leaue whom hee had healed to be in his company although hee did craue it but commaunded him to goe home to his house and to shewe howe great thinges the Lorde had done for him Therefore the Lord being reiected of the Gadarenes did according to their deserte presently forsake them but because he could not as yet vtterly cast them of he left vnto them an Apostell more acceptable vnto them then himselfe And by this example of the Lorde the ministers of the Gospell are taughte not to dispayre by and by if any receiue not straightway the Gospell preached by them but rather to proue all things as well by others as by thēselues that at the leastwise they may gayne some For all men haue not one hower appointed vnto them to beleue Wherefore vndoubtedlye they maye looke for some fruite at the length Hovv great thinges the lord hath done for thee In that Christe commaundeth him to shewe the woorke of God and not his hee doth it to this ende that hee being accounted for a true Prophet and Mynister of God might obtaine authority to teache For that was the way by litle and litle to instructe the rude People to whom as yet his diuinity was not knowne And although Christe be the Ladder by whom men assend vnto God the Father notwithstanding because hee was not yet reuealed hee began with the Father vntill hee had a more conueniente time But Christe did shewe forth that Grace in the person of man which is extended to all mankinde For although wee bee not tormented of the Diuell yet notwythstanding he hath some rule
ouer vs vntill we be delyuered from his tyranny by the sonne of God So that nowe we must declare our thankefulnes for the same by celebrating his grace 20. And he departed began to publishe in the tenne Cyties howe great thinges Iesus had done for him and all men did meruaile A. Christe at other tymes commaunded the fame of myracles to be suppressed for a time vntill the tyme of reuelation came but now by his commaūdement this man that was healed preacheth the power of God and maketh many to wonder to the ende wee mighte learne that the reuealing of the truth hath also his conuenient and due time 21. And when Iesus was come ouer agayne by ship vnto the other syde much people gathered vnto him and hee was nigh vnto the Sea VVhen Iesus vvas come ouer agayne BV. The occasion of the third myracle or benefite is foreshewed E. Reade the 9. Luke 8. of Math. Luke sayth It came to passe when Iesus returned c the which our Euāgelist doth more plainly expresse in sayinge And when Iesus was come ouer agayne Much People gathered vnto him Luke hath The People receyued him for they all wayted for him As concerninge this verse and that which followeth in the 22. verse reade the 9. of Math. 23. And besought him greatly saying my younge Daughter lyeth at the poynte of death I pray thee come lay thy hand on her that she may be safe and liue And besought him greatly Luke the Euangelist hath Praying him that hee woulde come into hys House for hee had but one Daughter onely vppon a twelue yeares of age and she lay a dying Lyeth at the poynte of death E. Or according to the Greeke texte Shee is euen in extremity Reade the nynth of Math. for that which followeth in the story vntill yee come to the 30. ver 30. And Iesus immediately knowing in hymselfe that Vertue proceeded from him turned him aboute in the prease and sayde Who touched my Clothes Iesus knovvinge in himselfe that Vertue As concerninge this power of Christe reade the 9. Chapt. of Math. VVho touched my Clothes M. Chryste is thronged of the multitude as the Disciples witnes and yet notwithstanding hee sayth not that hee is touched but as one voyde of sence he holdeth his peace at the thronginge which hee suffered of the people neyther sayth he that any vertue went out of him But so soone as this Woman came who touched not his Body but the Hemme of his Vesture onely and that lightly he standeth still and tourning him about he asketh who touched him and hee sayth that hee felt vertue goe out of him But what other thing is heere commended vnto vs than the excellency of fayth that is to say how stronge the teachinge of fayth is For there is no mencion made that any vertue went from him at the touchinge of the multitude but at the touchinge of this Woman it goeth out by and by 31. And his Disciples sayd vnto him Thou seest the people thruste thee askest thou Who did touch mee And his Disciple sayd vnto him M. Luke hath But all men denying Peter they that were with him sayd Thou seest the people Luke hath Maister the People thrust thee and vex thee And askest thou VVho did touch me Luke hath Some body touched me for I knowe that Vertue is gone oute of mee As touching this vertue and that which followeth vntill yee come to the 35. verse reade the exposition of the nynth of Math. beginninge at the 22. verse 35. While hee yet spake there came frō the Ruler of the Sinagoges house certayne which sayd Thy Daughter is deade why diseasest thou the Master any further There came from the ruler of the Sinagoges house These messengers came as hee was talkinge about the Woman that was healed of her Issue of bloude and they sayd VVhy diseasest thou the maister Luke putteth down these words without any interrogation thus Trouble not the maister The 23. verse of this Chapter doth sufficiētly declare how weake the fayth of this Ruler was but by the example of the foresayd woman which was healed by the power of Christe and the comminge of fayth betwene it was somewhat erected but now againe beaten downe by these messengers and made weake By the which example the triall of fayth is depaynted vnto vs as you may reade more at large in the 9. of Math. 36. Assone as Iesus heard the woorde that was spoken he sayd vnto the ruler of the Synagoge Be not afrayde onely belieue Be not afrayde M. The Ruler of the Sinagoge began to doubt as appeareth by these words which Christe woulde neuer haue vsed els He execteth therefore his hope fayth by this consolation which before began to quayle Whereby wee see the loue and care of Christe in erecting strengthninge the weake and also that hee is not ignoraunte of our Infirmities and temptacions Wee see also that hee doth not neglect those that are his but increaseth the Fayth a new which they haue once conceyued of him least so precious Treasure should pearishe Onely belieue Luke addeth And shee shal be safe What hee woulde haue him belieue it is euidente ynoughe by Christes owne woordes which asked this question of the blynde men Math. 9. Doe yee beleue that I am able to doe this He putteth him in mynde therefore of that faith by the which he might belieue that he was able to saue his daughter beinge deade Hee sayth not simplely Belieue but Onely belieue By the which words hee playnely declareth that hee seeketh for nothinge sauinge onely fayth Heb. 11. without the which it is impossible to please God As cōcerning the rest vnto the ende of the Chapter reade the ninth of Math. beginning at the 24. verse c. FINIS Chapter the sixt 1. ANd hee departed thence and came into hys owne Country and his Disciples followed him As cōcerning the exposition of this verse Reade the exposition of the 53. verse of the 13. Chapter of Mathew 2. And when the saboth day was come he began to teach in the Sinagoge many that heard him were astonyed and sayd from whence hath he these things And what wysedome is this that is geuen to him such myghty works that are wrought by his hands And vvhen the Saboth day vvas come BV. The Lord which came to redeeme and lighten the Worlde doth now agayne fall to teaching Therefore the Church of Christe hath nothinge better then Doctrine For it is the Foode of the soule the rule of lyfe and a light vnto our pathes From vvhence hath hee these thinges That which Math. spake in fewe wordes Math. 13 namely thus Whence cōmeth this Wisdome powers vnto him our Euangelist amplyfieth by many wordes in this place 3. Is not this the Carpenter Maryes sonne the Brother of Iames Ioses and of Iuda and Symon and are not his sisters here with vs they were offended at him For this
Euangelist Mathew him selfe although hee bee more plentifull than the rest and beginneth with the very Natiuity of Christe like a Hystoriographer yet notwithstandinge hee hath pretermitted almost all the Chyldhoode and youth of Christe Also the Gospel of Marke omitteth many thinges and begynneth the Euangelicall Hystory at the preachinge of Iohn the Baptist Iohn toucheth certayne thinges gleaningly as omitted of the rest Wherefore S. Ambrose gieueth vnto Luke a Hystoricall or peculier style For when hee hath geuen to euery one of the Euangelists that which belongeth vnto him hee sayth S. Ambro. But S. Luke obserued as it were a certaine Hystoricall order and hath reuealed vnto vs more of the Lords Myracles notwithstandinge so that the Hystory of this Gospell might coÌ„prehend al the Vertues of Wisedome And a litle after he sayth For wee haue sayd that this Booke of the Gosple was penned with a Hystoricall style To bee shorte if so bee wee compare him with others we shall see that hee hath bestowed much more Laboure as well in wrytinge of matters as in expressing Preceptes Also this our Euangelist after the Hystoricall maner beginneth with narration There was sayth he in the daies of Herod the king c. The which History he prosecuteth to the end Which are most suredly to bee beleeued B. The Euangeliste woulde haue those thinges which hee is about to shewe to bee taken and receyued not as matters of Chaunce but as Matters of waight and credit euidently proued without all doubt For somuch doth the Greeke worde importe C. There is in this speache a secrete Antithesis or comparison as wee sayd before because hee challenging to himselfe the authority of a faythfull witnesse abrogateth credit from others which taught the contrary B. Let vs learne by this example of Luke to follow with all diligence sincerity certaynty in Gods matters least at any time wee imbrace the Imaginations of men for the worde of God Let vs bee no longer Chyldren wauering and caryed about with euery wynde of Doctrine in the wilinesse of men Ephe 4.14 in craftinesse to the laying wayte of deceipt They which are led by their owne opinions must of necessity abyde doubtfull the which is far from a Christian man who ought to bee most certainely perswaded by the spirite of God of those thinges which hee belieueth concerninge Chryste Wherefore also they which are faythfull Mynisters appoynted of God to geue vnto his family the worde of saluation if at any time as often times it happeneth vnto men as vndiscreete persons they doe mingle with the true heauenly foode the poyson of humane inuencions they ought not onely most willinglye to suffer both them selues also their Brethren to be admonished thereof but also intreate them to doe it Whereuppon Paule when one did prophesie would haue the rest to Iudge 1. Cor. 14 29. least any humane thinge should creepe into the Churches vnder the name of Gods worde Here wee see that Luke doth note or accuse none of all those which tooke vppon them to set forth a story of the Lords Actes of any notable lye or error but only of vncertainty and yet notwithstanding he thought that cause sufficiente for him also to write the narration of these thynges Verely if in this lyfe we haue nothing more wholesome than the Woorde of God it is meete that wee shoulde not bee lesse carefull to set forth preserue the sincerity of the same then Sathan continually laboureth to leauen corrupt the same Among vs C. This ought to bee referred to the faythfull B. But hee seemeth very sclenderly to ground fayth vpon the report of men which ought to be stayed onely vpon the woorde of God And in deede the certainty of fayth is attributed to the sealing of the Spirite Wee aunswere that Fayth except the authority of God bee chiefly esteemed and doe first take place will bee contented and satisfied with no testimonyes of men notwithstandinge when there is firste in them the internall confirmation of the Spirite that they haue also gieuen vnto them a certaine Hystorical knowledge of thinges Wee call that a Hystoricall knowledge which wee conceyue of matters done eyther by our owne sighte or els by the reporte of others For concerninge the manifest workes of God wee must geeue no lesse eare vnto eye Witnesses Knovvledge Hystâ—rical then wee muste geeue credit vnto experience Moreouer Luke doth not followe pryuate Authors but such as were also Ministers of the Worde By the which Titell he extolleth them aboue the degre of humane authority Sayinge 2. Euen as they delyuered them to vs which from the beginninge sawe them them selues wyth their Eyes and were some parte of those thinges which they shewed Euen as they deliuered them to vs E. Therefore it euidente that the Euangelist LVKE hath wrytten those things which hee heard of others For that is delyuered which is by narration vttered from one to another But hee writeth not those thinges which hee hath heard of euery one but that which hee hath hearde of men of vndoubted credit that is saye of those which were present at the doing of all those thinges which they shewed And were some part of those things which they shewed A. Or which were Mynisters of the worde For so they which haue bene well exercised in the worde of GOD thoughte good to translate it For hee calleth the Apostells Mynisters of the worde which were appoynted Mynisters in preaching the worde of the Gospell He which only seeth may report otherwyse then hee sawe but these were not onely eye witnesses but were appoynted also Mynisters C. Wherefore they faithfully reported that which they hadde seene and preached He meaneth therefore that they testefied vnto him coÌ„cerning the Gospell to whom authority was geeuen of GOD to preache the same Hereof also commeth that security of the which strayte way hee maketh mencion the which excepte it bee stayed on God may afterward be shaken and troubled Therefore it contayneth great wayght that hee calleth those Mynisters of the word of whom hee hath receyued his Gosple because the faythfull may thereby gather that they Witnesses which ought not to be denyed or excepted 3. I determined also as soone as I had searched out dylligently all thynges from the begynninge that then I woulde wryte vnto thee most excellent Theophilus As soone as I had searched out dilligently E. The olde translation hath When I had attayned all thinges And the Greeke worde is metaphorically taken from those which followe one steppe by steppe least they loose any whit of the way Therefore the minde of Luke in this place is to expresse his paynes and dilligence in enquyringe searching out the truth This note beginning at L. is taken oâ—t of Francis Lambert by the traÌ„slator and added because Marlorate is but briefe L. How diligently wee oughte to examine those thinges which are taught the Euangelist sheweth by his Example when hee sayth I determined also as
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
what we our selues ought to do vnto others If any man honor another endued with Gods Giftes he gieueth honor vnto GOD himselfe And contrariwyse if he contemne the same he despyseth God himselfe Therfore sayth Elyzabeth The mother of my lorde We cannot geue honor vnto God but we must also honor his grace when and wheresoeuer wee see the same The Mother of my Lorde C. In that Elyzabeth calleth Mary the mother of her Lorde the vnitie of the Person is noted in the two natures of Chryst As if she had sayde that he which is borne a Mortall man in the VVomb of Mary is also God Euerlastyng For we must remember that the woman speaketh not of her owne brayne but onely vttereth that which the holy Ghost put into her minde For thys name properly beloÌ„geth vnto the â—â—n of GOD manifested in the flesh to whome all power is geuen of the Father and who is ordayned to be the chyefe Ruler in Heauen and in Earth by whose Hande God gouerneth all Thyngs Howbeit hee is chyefly the Lord of the Faithfull who wyllingly submit themselues to hys Gouernment Christ the head of 〈◊〉 body onely For he is the Head but of his body Therfore Paule saith Although there be many called LORDES in the Worlde 1 Cor 8. yet not withstanding we which are of the Housholde of Fayth haue but one Lorde For loe as soone as the Voyce of thy Salutation sounded in my eares the Babe sprange in my Wombe for Ioy. C. She amplyfieth this grace of God of which she speaketh of the sodaine motion of the Infant which she had in her VVombe VVherby ther is no doubte but that shee would declare that she had the feeling of some Supernaturall and deuine thyng Read the 42. verse going before 45. And blessed is shee that beleued For these Thynges shall be perfourmed vvhych were toulde Her from the Lorde And blessed is she that belieued A. Thys is to be ioyned to the 42. Verse in the which the Angel called her blessed amonge women that shee might not simply be called blessed because she should be the mother of the Lord but because she beleeued C. And seeing it is euident by the former Testimony of Luke that Elizabeth spake by the secret motion of the Spyrite it must needes be the same Spyrite which pronounced Marye blessed because she beleued and praysing the Fayth of Mary he generally sheweth in what the true felicity of man consisteth Mary is happy who imbracinge with her heart the promise of God conceiued and broughte forth saluation for her self the whole world This was special vnto her but because we can haue no lyfe righteous or any goodnes without the Lord offer vnto vs his woord it is Fayth only which maketh vs partakers of true felicity being deliuered froÌ„ extreame neede and misery And there is great wayght in this part of the seÌ„tence following For those things shal be performed For the sence meaning of it is this that Fayth submitteth it selfe to the promises of God that they may haue theyr effect in vs It is certayne that the truth of God doth not depend vppon the wyll of men but this is rather true that God doth alwayes remaine true although the whole VVorlde which is vnbeleuing and ful of lies goe about to discredit the same Rom. 3.4 But because the vnbeleuing are vnworthy to reape any fruite of the Promyses therefore the Scripture teacheth that they are effectuall onely by fayth to our Saluation For Gyd offereth his benefits generally to all meÌ„ but faith openeth our bosome to receiue them and incredulity suffereth them to fall that we might not receiue them If so be there had bene any vnbelyefe in Mary yet notwythstanding the same could not haue let but that God wold haue brought his purpose to passe by some other meanes that had pleased him â—nbeliefe â—fisteth â—od but shee is called blessed because She receiuing by fayth the blessing of God offered vnto her gaue place vnto God to finishe his worke euen as on the coÌ„trary parte vnbeliefe resisteth him putteth away hâ—s hand from the worke that they which defraude the same of the praise of his vertue might not feele it a sauing hand Wee must also note the relation betwene worde and fayth by which we gather what it is to beleue to weete when we subscribe vnto God which speaketh and are fully perswaded that hee will performe and fulfill that which hee promiseth From the Lorde The which soundeth not as though the Lord himselfe had spoken but because these thinges were spoken vnto her in the name of the Lorde or from the Lord. For the promyse was brought by the Angell but it came only from God Whereby wee gather that whether God vse the mynistery of men or of Angells hee would haue no lesse honor geuen vnto his woorde than if hee him selfe should openly descende from Heauen But the former sence doth best agree 46. And Mary sayd My soule magnifieth the Lord. And Mary sayd C. Nowe is declared the notable and worthy song of the holy Virgin by which playnly appeareth with what plenty of the Spirite she excelled And this Canticle or Psalme consisteth of three partes The first part setteth forth the thankesgeuing of Mary for the mercy of God shewed towardes her In the second part she coÌ„mendeth the power Iudgmentes of God with generall Tytells Last of all Shee applyeth them to the present cause where Shee speaketh of the redemption promised longe a goe vnto the Church and nowe performed My Soule magnifieth the Lord E. The Virgin beginneth with thankes geueinge testefyinge her thankefullnesse The thankesgeuing of MARY R As if Shee shoulde say God hath bestowed an inestimable benefite vpon mee and nowe I am confirmed by a greate certainty of Faith by a Sygne foreshewed of the Angell Wherefore I am so Ioyfull in my Conscience that I cannot staye my selfe but I muste needes burst forth into the commendation of the name of God C. Therefore because Hypocrites ofteÌ„times with shrill voyce and pleasaunt time without any affection of the heart doe singe the prayses of God Mary saith that shee prayseth God from the inward affection of the mynde And in very deede they doe nothinge els but prophane the holy name of God which set forth his glory not with the mynde but with the tongue onely But seeing these woordes Soule and Spirite are diuersly taken in the Scripture yet notwithstandinge beinge Ioyned together they signifie two principall powers of the Soule For this worde Spirite is taken for vnderstanding and this woorde Soule for the place of the affections That wee may vnderstand the minde of the holy Virgin Ioy of the spirit is required before thaÌ„ksgeuing we must note that the same is put in the Seconde place which should be in the first For that the wil of man may be styrred vp to praise God it is necessary that there goe before the reioysinge of the
is nothing hyer but onely height it selfe there is Chryst in his Diuinity euen as the daie sprynge or Sunne rysing For he proceeded from the Father euen as the beams of light proceede from the Sun Thus Chryst speaketh of himselfe Iohn 3.13 No man ascendeth into heaueÌ„ but he which came downe from heauen For he hath not his Oryginall froÌ„ the Earth where hee was conceiued and borne In like manner he saith I wente oute from the Father Ioh. 16.28 and came into the world This Sonne of God sayth Zacharias hath visited vs comming to vs into the Earth and hath geuen to vs myserable dampned Sinners remission of Sinnes 79. To geue light to them that sate in Darkenesse and in the shadowe of death and to guide our feete into the way of peace To geue Lighte to them that sate in darkenes C. In this Zacharias extollâ—th the mercy of God that the shadow of Death being put away the lighte of Lyfe was restored vnto the People of God And this seemeth to be an allusioÌ„ to the Woordes of the Prophet where Chryst is called the Sonne of righteousnes carying health in his wynges Mala. 4. â— that is to say in his Beames WheÌ„ the Sun ryseth we know by Experience the health followeth the same For by the rysing therof we feele our selues more mery and chearefull of the which sicke persons haue best experience As touching light and darkenes we haue the like speaches in Esay A people which walked in darknes saw great light Light is rysen vppon them that dwelte in the shadovve of Death The like we haue in many other places Concerning the which matter Esay 9.1 read the annotations vpon Mathevv BV. Therefore he perseuereth in the Metaphor Mat. 4.16 As the Sun geueth lighte vnto oure Bodies so Chryste geueth lighte vnto our mindes And withal he sheweth wherefore he calleth Chryste the day sprynge Namely that he might lyghten such as sit in Darkenes and in the shadow of Death By these words we are taughte that there is no quickning light in the world without Christ but that all thinges are couered with horrible darkenes of Death therefore Esay in another place testifieth that this benefite is proper to the Church onely Behould sayth he darkenes shall couer the Earth and a thicke miste the People Esay 60.1 but vppon thee shall the lord aryse and his glory shall bee seene in thee Notwithstanding it may be demauÌ„ded how the Israelites sate in the shadow of Death Question whose hearts the Lorde alwayes illumined by fayth Ansvver We answer that the Godly which liued vnder the Law being beset round about with the darkenes of Death behelde a lyghte a farre of in the comming of Chryste by which they were refreshed leaste they should bee ouerwhelmed with presente Death It may also be that Zacharias had respecte to the miserable estate of hys tyme. But this is generally true that by the comming of Chryst a lighte is risen vp to al the Godly which were from the beginning and which shall be to the ende to quicken them because he hath poured lyfe also into those that were deade BV. Furthermore Zacharias ioyneth heere the Iewes and Gentyles together and describeth the Condytion of mankynde and the office of Chryste Therefore he sayth Chryste therefore came that he might be the lighte of the World and to illuminate meÌ„s hearts by the Ghospell and to call them vnto him which were held in Captiuity vnder Sathan in blyndnes in the darknes of Vnbeliefe that so he might dyrecte theyr feete into the way of peace Read the 4. cap. of Math. verse 16. Note heere that if the electe before they bee called be in the shadow of death what shall wee thinke of the Reprobate To be short we must set agaynst the shadow of Death the light and brightnesse of Chryst who putteth away these darkenesses that we might be illumined vnto Saluation His brightnesse aloane ought to be sufficient for vs. To directe our feete into the way of peace C. By this parte Zacharias teacheth that the perfection of al goodnes and the summe of all felicity coÌ„sisteth in Chryst aloane The Name of peace may be taken in his owne proper sence welinoughe because the illumination of Chryst is able to pacify mens mindes But because the Hebrevves by peace vnderstande the happy Successe of all things there is no doubt but that Zachartas wente here aboute to make Chryst the Author of perfect blessednes least we should seeke for any maner of goodnes elsewhere but being perswaded that we are perfectly blessed in Chryst we might stay our selues vppon him alone To the which effect pertaine these words of the Prophet The Sunne shall shyne to thee no more by day Esay 60.19 nor the Moone by night but the Lord shal be thy euerlastynge lighte But if Zacharias by the onelie sighte of his Sonne being yet an Infante was led to speake so notably of the Grace and vertue of Chryst before hee was borne are not they to vnthankfull which thinke not so Honourably of Chryst after that hee is deade rysen agayne and ascended into Heauen that he mighte sit at the ryght hande of his Father as they ought and do diminish his Power of a Sauiour the Tytle whereof was geuen vnto him by the holy Ghost he being yet in his mothers wombe For wee must remember that which we spake before how that Zacharias spake not of hymselfe but by the dyrection of Gods Spyrite R. This is the Summe of Zacharias songe in the which seeing the truthe is specially commended and the mercy of God Gods benefites declared which are come to vs by Chryst manifested by the preaching and Testimony of Iohn let vs confirme our Faith and shewe our selues thankefull vnto God that with thankefulnes we may keepe and enioy those Benefites which by Gods liberality wee haue receiued throughe Chryst 80. And the Chyld grew vvaxed stronge in Spyrite and was in wyldernesse till the Day came when hee should shew himselfe vnto the Israelytes And the Chylde grewe C. Thys the Euangelyst Luke addeth to knit vp the history And waxed stroÌ„g in spirit As the Natiuity of Iohn was wonderfull so the increase of his age was not without admiration For as hee grewe in stature and in Body so also hee was corroborated with the streÌ„gth of the Spyrite Not that he had nowe vnderstanding but because there was a straunge and vnwonted towardnes in the Child which was a signe that the holy Ghost dwelt in him C. Therefore according to the portion of euery age the holy Ghost sheweth it self more and more both in words and also in deedes And was in wildernesse A. Reade our Annotations vpon the first Verse of the third Chapter of Mathews Gospell Til the day came c C. That is to say he lay hid vntill the time came in the which the Lord had determined that he should shew himself C. Whereby wee gather that Iohn
desiered to see those thinges which you se and haue not seene them And there is no doubte but that this Reuelation was made vnto Symeon alone that from him a general confirmation might come to al the Godly Before hee had seene the Lordes Chryst C. Chryst is called the Lords Chryst because hee was anoynted of the Father and receiued also with the holy Ghost the Dignity of a Kyngdome Pryestehood A. Concerning the whych thing Read the first of Mat. verse 16.27 And he came by inspyratioÌ„ into the Temple And when the Father and Mother broughte in the Chylde Iesus to doe for him after the Custome of the Law E. The Greeke Text hath And he came in the Spyrite That is to say in the Power of the Spyrite or being led of the spyrit to mete wyth Chryst 28 Then tooke hee him vp in hys Armes and praysed God and sayde LORDE now lettest thou thy seruaunte departe in Peace accordyng to thy Word Then tooke he him vp in his armes S. That is to say he tooke and imbraced Chryst with great Ioy which was a VVorke of Fayth Heere now Symeon is made Partaker of his Fayth and hope Heere now he doth not onely se with his eyes but doth also carry in hys Armes him whome the Heauen of Heauens caÌ„not comprehende and who in his Hande houldeth Heauen and Earth and all thynges therein And Symeon helde in his handes so greate Treasure as none of the most excellent Kynges and Monarches of the world possessed Lorde now lettest thou thy seruauÌ„t R. This excellente Verse consisteth of fower verseâ— And as Zacharias and the Virgin Mary and before them Moyses Debora Anna Dauid and many other haue declared their thankfulnesse towardes GOD in Verses and coulde deuyse no better way to geue god thaÌ„ks for those benefits receiued then with a publique songe of the glory of his name euen so Symeon bursteth forth by the holy Ghoste into a Songe by which hee declareth his thankefull mynd for the clemeÌ„cy mercy of God And in this song he declareth Christ seâ—teth him forth with great praises and magnificeÌ„t Epithetes C. Furthermore by this soÌ„g it is euideÌ„t inough that Simeon beheld the son of God with other Eyes then with the eies of his Body For the external sight of Christ could brynge nothing but conteÌ„pt at least it would neuer haue satisfied the mind of the maÌ„ of god that with ioy he might haue desired his end death being now made partaker of his desire Therefore the spirit of God illumined his eies by faith that he might behold the glory of the son of God though in base conteÌ„ptible shew When hee saith that he departeth in peace he meaneth that he shal by with a quiet peaceable mind as one hauing his desire wish According to thy vvord R. Hee commendeth the truth of Gods promise which was that he should not see Death before he had seene the Lordes Chryste The which promise if it had not bene made vnto him he should in vain here haue made mention of the word of the Lord. A. He reioiseth therefore that he hath his desire and affirmeth that hee will not be vnwilling to die C. But it may be demaunded whether he should first depart this lyfe or whether Simeon was drawne with violence as one vnwilling I answer This circumstaÌ„ce is to be noted which is added According to thy word For when God promised the sight of hys son there was iust cause why he honge in Suspence yea it behoued him to liue in care vntill he had enioyed hys desyre This therefore is to be noated because many do falsely pretend the example of Simeon boastinge that they would willingly die if so bee they might first inioy this or that thinge the which notwithstaÌ„ding they desire rashly and without the word of God If so be Symeon had precisely sayd Now I will die with a quyet minde because I haue sene the Sonne of God he had then shewed the weakenes of his faith but because he had the word of GOD for his Warrante it was lawfull for him to shunne Death according to the rule of Fayth vntill the comminge of Chryst In Peace Bu. As if he should say Thou bringest to passe that I now willingly and with a quiet mind depart out of this life Thou saydst that I at the laste shoulde then die when I had seene the Sauiour of the Worlde whom I haue nowe seene And novve there resteth nothing but that thou suffer me to die when it shall seeme good vnto thee to call me out of thys Worlde By these VVordes Symeon sufficiently declareth how carefully and with what griefe of mynde he wayted for the comming of the Messias when that he affyrmeth himselfe to be nowe in peace because he hath sene and imbraced Chryst the Infant 30 For myne Eyes hath seene thy Saluation C. Although we haue this phrase of Speach oftentimes in the scriptures yet notwithstanding in these the Corporall beholding of Chryst seemeth to be noated euen as if Symeon shoulde say that he had now the Son of God present in the flesh whom before he be helde with the eyes of his myndes Thy Saluation A. Chryst is heere called Saluation Act. 4. â— because there is saluatton in no other then in him For there is no other name geuen vnder heauen among men in whom we must be saued C. Now if so be the behoulding of Chryst being yet but an Infant could so much preuayle with Symeon that it made him quietly and ioyfully to dy how much greater cause of peace and ioy haue we at this day who haue sene all the partes of our Saluation fulfilled in Chryste Chryst is not nowe in Earth neyther do we imbrace hym in our Armes but his Deuine maiestye doth clearely and plainely shyne in the Gospell and he doth there offer him selfe to be seene as it were face to face not in the infirmity of the Fleshe any more but in greate power of the spyrite which he declared in miracles in the Sacrifice of his Death and in the Resurrection To be shorte he is so absente from vs in body that yet notwithstandynge we may behoulde him sittynge at the right hande of his Father A. VVe see also what things Chryst hath done after his Resurrection and what manner Church he hath builded and preserued C. Excepte this sight bringe peace of conscience vnto vs that we may goe chearefully vnto death wee are more then vnthankfull vnto God and do not rightly consider to how great honour he hath aduaunced vs. Which thou hast prepared before the Face of all People Esa 11.10 Which thou hast prepared C. That is to say which thou hast ordayned or appoynted to be knowen of all men according to this saying of the Prophet Esa 52.10 The Lord hath reuealed his holy arme in the sight of all the GeÌ„tyles and all the endes of the Earthe haue seene the Saluation of our God Therefore by
these woordes Simeō geueth vs to vnderstand that Chryste was ordayned of God that all People might enioy his Grace and that shortely after hee shoulde be exalted on hyghe that hee might bee seene of all men And in this woord hee comprehendeth all the Prophesies that haue ben concerning the enlarging of the kingdom of Chryst Wherefore if Symeon imbracyng the tender Infante in his Armes coulde extend his minde vnto the vtmost ends of the World that he might acknoweledge his Power to bee present euery where how much better oughte wee to thynke of him at this Day nowe that hee is made the Saluation of the Gentyles and hath reuealed himself to the whole world A. Chryst therefore is offered vnto all people that all men may behould him as the only author of Saluation C. Wherefore they are far oute of the way which would haue GOD soughte without Chryst by whom we are dyrected the right way vnto the Father God is hidden from vs and is inuisible If wee will seeke him ther is no other way but Chryst he is the marke whych GOD hath appoynted if wee will come vnto him 32 A Lyght to lighten the Gentyles and the Glory of the People Israell E. In this last Verse Symeon declareth to what end the Father reuealed Chryst before all People Namelie to lighten the Gentiles whych before were in darkenes and to be the glory of the People Israell A light to lightē the Gentiles is as much to say as that he may geue light vnto the Gentiles expell al darkenesse out of their minds Also Chryst himselfe testifieth of hymselfe I am the Light of the World Iohn 8.12 who so followeth me walketh not in darknes but shall haue light of Lyfe And hee compareth darkenesse wyth Light Good vvorkes not vvrought In◠Chryst are darkenes Colo. 3.5 Ephe. 5.3 1. Cor. 6.9 in the which darkenesse the Gentiles wer And whatsoeuer good thing is wrought without Chryst is darkenes so is the wisedome of the World the wisedome of the flesh and al maner of sinnes of the which the Apostle speaketh in these Chapters coated in the margent out of the which places the Interpretation of this place also may be gathered As by these words also of Chryst himselfe vnto Paule I haue appeared vnto thee for thys purpose to make thee a Minister and a witnes both of those thinges which thou hast seene and of those thinges in the which I will appere vnto thee deliuering thee frō the people and from the Gentiles vnto whom now I send thee to open theyr Eyes that they may be turned from Darkenesse to Light and frō the power of Sathan vnto God that they may receiue forgeuenes of Sinnes Act. 26 16 and Inheritaunce amōg them which are sanctified by faith that is towards mee Therefore the Reuelation of the Gentiles is theyr illumination and the opening of theyr Eyes by which they see by which they see that they are in the darkenes of sinnes and that they must flee vnto Chryst for remission of sinns and newnes of life Esa 42.6 R. But this parte of the verse seemeth to bee taken out of the wordes of the prophet speaking of Chryst thus I haue made thee a light of the Gentiles to open the eyes of the blynd to brynge those oute of Pryson that were bounde and in darkenes And agayne he saith It is but a smal thinge that thou art my Seruaunt to set vp the Kindreds of Iacob and to restore the Destruction of Israell Esa 49.6 For I haue made thee the Lighte of the Gentiles that thou mayst be my health vnto the ende of the World Also hee sayth Get thee vp betimes and bee bright O Hyerusalem for thy Light commeth and the glory of the Lord is rysen vp vppon thee Esay 60.1 The Gentiles shall come to thy light and Kynges to the bryghtnes that spryngeth out vpon thee And the glory of the People Israel C. Symeon doth not without cause put a difference betwene Israel and the Gentiles because by the righte of Adoption the Chyldren of Abrahā were neare vnto God but the Gentiles with whome God had made no couenaunce were forreiners from the Church Exo. 4.22 For the which cause Israell is not onely called the Sonne of God but also his first begotten Rō 15.8 And Paule teacheth that Chryste came to be a minister of the Circumcision for the truth of God to confyrme the promises made vnto the Fathers Moreouer so Israel is preferred before the Gentiles that all men generallie obtaine Saluation in Chryst For by this place we gather that men are naturally depryued of Lighte vntill such time as Chryst the Son of righteousnes doth shyne vnto them As touching Israell though GOD hath greately aduaunced him to Honour yet notwithstanding Symeon sheweth that his whole Glory depēded vppon the Head alone Christ promised to the Ievves belōged to Ievves Gētiles because a redemer was promised vnto him R. Although therefore Chryst bee the Glory of all those which beleue in him whether they be Iewes or Gentyles yet notwythstandyng he is chiefly said to be the Glory of Israell because hee was specially promised vnto thys Nation and because whatsoeuer excellēcie and maiesty happened vnto the People of Israell in this World the same happened vnto him for Chryste and through Chryst For God multiplyed the seede of Abraham and gaue vnto it victory ouer all his Ennemyes the Lande of Chanaan the Kingydome Scepter of the same not for their own Righteousnesse but for Christes sake that they might be a People in the which the promises concerning Christ might bee reuealed and mighte bee kepte vntyll his Natiuitie Because of these things the Iewes boasted as witnesseth Paule saying Behoulde thou art called a Iewe and restest in the Law and makest thy boaste of God c. And a litle after that he saith Thou that makest thy boaste of the Lavve through breaking the Law dishonerest thou God Rom. 2.17 To be shorte because Chryst was borne of Israell according to the Flesh then the which Glory none hath happened more Glorious to any people in the whole world Therefore the Iewes had cause to reioyse when they sawe Chryst borne of theyr Nation according to the promises concerning the which matter Read these places coated in the margent 33. And his father and mother marueiled at those things which wer spoken of him R. It may seme straūge why Ioseph and Mary shoulde marueile at these wordes of Symeon who were certefied before by so many Testimonies that this Infant was the true Messias and Sauiour of the World Had not Mary learned of the Aungell Gabriell that shee should be the mother of the Messias the Sonne of the highest Was not Ioseph tould by the Aungell that his Wyfe had conceyued by the Holy Ghost the Sauioure of the VVorld Did they not see the Magi VVorshippe and acknowledge him for the most high king VVhat then happened vnto
him to heare and sodaynly turneth Death into Lyfe And in this first of all wee haue a manifest paterne of the Resurrection to come euen as Ezechiell was appoynted to commaund the dry bones to receiue the word of God Secondly wee are taught how Christ doth spyritually quicken vs by Faith as when hee doth instill his secrete power by hys woord that it may pearce euen vnto deade Soules euen as he himself affirmeth saying Eze. 37.4 The hower commeth when they that are deade shall heare the voice of the Sonne of God and shall liue Thirdly this miracle doth testefy the glory of Chryst because his Gospell is most true For he preached that he was the resurrection the life and that whosoeuer beleued in hym should not perishe but haue euerlasting Life Againe Who so beleueth in me though he were dead yet shall he liue He is the resurrection and the Life Ioh 5 2â— therefore his office is to rayse the dead And we rise againe when wee are restored to Life and are deliuered by the Gospell from euerlasting deth But this resurrection shal be fulfilled after this Life in the Resurrection of the dead 15. And he that was dead sate vp began to speake and hee deliuered him to his Mother S. To sit vp and to speake are the effects of the mighty word of Chryste working mightely by the word P. In this miracle we may behold the Image of raising vp the dead the which if wee did truly behold there could be no calamity which we could not suffer with a ioyfull mind For the greatnesse of the Ioy which we shall behold in that glorifying which shal be after this Life when we shal se the Image of God after the which we are made face to face would easely swallow them vp And he deliuered him to his mother A. Chryst woulde not retaine with hym this yonge man restored from Death to Life but deliuered him agayne to the widow his mother that he myght helpe her again and do his boundeÌ„ duty to his Parent 16. And there came a feare on them all and they gaue the Glorye vnto God saying A great Prophet is rysen vp amonge vs and verely God hath visited his People And there came a feare B. There ariseth of this notable benefit of christ feare and reuerence in the people towards the benefactor and most mighty Lord insomuch that now they begaÌ„ to thinke reuereÌ„tly and highly of him For this is the vse of miracles the men may acknowlege the goodnes of God and glorify him as we see here it was done when they glorify God the Fountaine of all Wisedome and attribute vnto him all prayse C. Therefore it must needes be the feare bringeth wyth it the feeling of the Deuine presence But there is a difference in feare for the vnbeleuing by feare are either bereft of al their sences or els are so terrefied that they fret and rage agaynste God but the Godly beyng touched wyth reuerence doe willingly humble themselues Therefore this Feare is taken in good parte because they geuing due honor vnto the power of God did not onely worship GOD but also gaue him Thankes And God hath visited his people C. Whereas they say that God hath visited his people we must not vnderstand the same of euery visitation but of that which perfectly should restore them For the state of the People in IVDAEA was not only decayed but also appressed with miserable Seruitude euen as if God had not regarded them One hope onely remained as the God had promised that he woulde bee theyr Redemer after they were afflicted with extreame miseries Therfore there is no doubte but that they being taught by the miracle hoped that the restoaring of theyr state was at hande Onely they erre in the maner of the visitation For although they acknowledge the vnwonted Grace of God in him and doe commend him for a gret prophet Yet notwtstanding this name is nothing comparable to the Dignity and Glory of the promised Messias Whereby it appeareth that the fayth of this People was at that time confounded and wrapt in many errors BV. Therefore they begin to haue some taste vntill they profit more fully in the Fayth 17. And this Rumor of him vvente foorth throughoute all Iury and throughout al the Regions which lye rounde about C. The LORD would not haue the myracle hid and therfore he wrought the same before many Whereupon it came to passe that a rumor was spred throughout all Iudaea yea euen vnto the Disciples of Iohn 18. And the Disciples of Iohn shewed him of all these things 19. And Iohn called vnto him two of his Disciples and sente them to Iesus sayinge Arte thou he that shoulde come or shall wee looke for another R. At this time Iohn was caste into Pryson as Mathew wryteth WheÌ„ as therefore the Disciples of Iohn heard a fame concerning Iesus and saw his myracles they could the same to their maister Iohn not to commende Iesus vnto Iohn but that by this muse they might styrre vp Iohn againste Iesus and might perswade him by authority to resist Iesus Mâ— 11.1 For the Disciples of Iohn thoughte theyr maister a man of such holmes that he excelled all others and iudged hys kynde of Life to be the right way to the kingdome of heauen and in respecte of Iohn they hated Iesus who led a ciuill life Whereupon in Mathew they seme to cast Chryst in the teethe with excesse saying Why doe we and the Pharisies fast but thy Disciples â—aste not Furthermore they tooke Iohn for the Messias which should delyuer Israell and geue the Kingdom of heauen lately promised by the Prophets When as therefore they hearde the Fame of Iesu and sawe his miracles they feared least some parte of they re maisters Glory and Authority should be deminished and therefore they admonish theyr mayster to looke aboute him in time Ma. 9.14 Euen as at another time there aroase a question betwene them and the Iewes about purifying And they come vnto Iohn saying Mayster hee which was with thee on the other side of Iordane to whome thou barest witnesse behold he now baptizeth and all men come vnto him As if they should say We think it vnmeete that he which was baptised of thee should now vsurpe authoritye to baptize and should obscure thy glory Thus they had a zeale but not according to knowledge And Iohn called vnto him tvvo of his Dysciples A. Ioh. 3.16 None of the EuaÌ„gelistes doe expresse what two these were EueÌ„ as it maketh no great matter to knowe the same And sente them to Iesus A. This and that which followeth vnto the 29. Verse are expounded in the eleuenth Chapter of Math. beginning at the 2. verse 29. And all the people and the Publicans that heard him iustefied God and was baptized with the baptisme of Ihon. And all the people C. This parte is omitted by Mathew which notwithstanding bringeth no small sight vnto
Chryst he must needes loue God Thou gauest mee no water for my Feete Christ speaketh not these thinges to reproue his hoste SymoÌ„ of negligence as though hee had not honoured him sufficiently or courteously ynough entertained him but rather to beate down the pharisaicall pride and to shew that he was not hidden of hym to his house with a sincere pure hart seeing hee did not geue vnto him those things which the Iewes were wont at diuers Times to geeue vnto their guestes Gen. 18.4 Gen. 19.2 Iâ—d 19.21 C. So that we must note the comparisons in the which the Woman is preferred before Symon namelye because she with her Teares watered Chrysts feete and anoynted his heade when as hee commaunded not so much as common water to bee geuen vnto him because she did not let to kisse hys feete when as he did not receiue christ with a kisse of entertainement because she poured precious Ointment vppon his feete when as he anointed not hys head with oyle And this was the cause why the lord which was a singuler exaÌ„ple of sparingnes suffered that oyntment to be spent because by this means the miserable sinful woman declared that shee oughte all duty vnto him For hee sought not for pleasaunt delights nâ—yther was he delighted wâ—th sweete odors neither did hee allowe Gloriouse worship but loked for the onely odor of true vnfained repentance of the which her flowing teares were manifest witnesses 45 Thou gauest mee no kisse but she since the time I came in hath not ceassed to kisse my feete My Heade with oyle thou didest not anoint but shee hath anointed my Feete with oyntmeÌ„t Thou gauest me no kisse A. The Iewes vsed to entertaine theyr friends and acquaintance wyth a kisse euen as we doe at this day wyth imbracing or with shaking by the hand as may euidentlye appeare to such as reade the Scriptures My head with oile thou diddest not anoynte The Iewes did vse to anoynt with oyntment in their feasts as wee haue shewed in our Exposition vppon the 26. cap. of Mat. Verse 7. 47 Wherefore I say vnto thee many sins are forgeven her for she loued much to whom lesse is forgeuen the same doth lesse loue Wherefore I say vnto thee BV. As if he shoulde say Therefore I would not haue thee to condempne her as a prophane and abhominable person who being iustyfied by her sinnes is no more a Sinner as shee was before but holy and iust C. VVherfore Loue in this place is not sayde to bee the cause of forgeuenesse but the following Signe of forgeuenes For hys VVoordes are in effecte thus much They which behoulde so large a desier and Loue of Godlynesse in the woman and iudge not that GOD is nowe Mercifull vnto her freely forgieuynge her all her Sinnes are peruerse Iudges For CHRIST doth not heere shew how men shall bee buy the Grace of GOD but proueth that GOD hath now pardoned this miserable sinfull Woman leaste mortal men should misâ—ike of her 48. And hee sayd vnto her Thy sins are forgeuen thee A. Now Christe comforteth the woman For although the Woman came not thither without faith yet notwithstanding she had neede of some consolation For she was vexed with the feeling of her sinnes for her Teares proceeded from great sorrow But if she had not bene afflicted this consolation might seeme superfluous Notwithstanding shee had faith C. Therefore it may be demaunded why Christe now promiseth pardon vnto her which shee had gotten already and of the which she was assured Some say that this sentence was spoken not somuch for her as for other mens sakes Other some beter Iudge that in these words he had speciall regarde of the Woman the which euideÌ„tly appeareth by that which followeth And there is no doubt but that she which had already tasted of the grace is nowe throughly absolued by the voice of Christe of whom she was perswaded that he was her only refuge of saluation Euen so daily our faith must go before when we craue remission of sinns at the hands of the Lord. Therefore although this woman brought with her a coÌ„ceiued trust of the grace which she receiued yet notwithstanding this promise was not superfluouse which serued very much for the confirmation of faith 49. And they that sate at meate with him began to saye wythin themselues who is this that forgeeueth sinnes also C. Here wee see the men being ignorant of the office of Christe do bring vnto theÌ„ selues new offeÌ„ces And this is the roote of the mischife that no man doth consider his owne misery the which no doubte would haue moued euery one of theÌ„ to seeke a remedy But Hypocrits which sleepe in their sinnes murmur as at a new thing when as Christe remitteth sinnes saying who is this this is an interrogation of the contempt of that person As if they should say what vile contemptible person is this which forgeueth sinnes specially seing the same belongeth to God only As we haue shewed in the 2. Chap. of Mar. 7. verse 50. And he said to the woman thy faith hath saued thee goe in peace C. Christe to stop the mouthes of these whisperes also to coÌ„firme the woman praiseth her faith As if he should say how soeuer these mutter grudge abide thou coÌ„stantly in that faith which hath brought thee sure saluation By the way Christe challeÌ„geth vnto himselfe the authority geuen to him of his father for bycause he had power to heale faith is rightly directed vnto him And hereby he geueth to vnderstand that the Woman was not rashly or erroniously mooued to come vnto him but by the motion of Gods holy spirit WhereupoÌ„ it followeth that wee can beleue in no other but in the son of God but wee must make the same the disposer of life death for if so be we beleue rightly in Christ bycause the heaueÌ„ly father hath geueÌ„ him power to remit sinns hee must needes bee robbed of his honor so soâ—e as faith is geuen to another Also by this place their error is confuted which thinke the sinnes are redemed with loue For Christ doth far otherwise define here as wheÌ„ by faith we imbrace the mercy of God The liâ—e speach we haue in the 9. Cap. Math. vers 22. Goe in peace B. As if hee should say Thou which hast beleued and hast geeuen credit to the preachinge of Repentaunce and to Remission Sinnes beinge tourned from thy wicked wayes and haste vnfaynedly declared thy selfe to take and to Worshippe mee for thy Sauiour and hast also testefied thy exceedynge Loue towards me goe in peace and be of a quiet mynd My Father wil neuer remember thy sins Thy Faith in me hath made the safe thou hast beleued that I caÌ„ restore thee into my fathers Fauour and obtain pardon of thy sins beholde thou hast receiued that whych thou beleuest go thy way now in safetie thou art the Chyld of God Heere Chryst declared himselfe to be the Sauiour by
the Father who will geue the same vnto vs To this cogitacion therefore Christ aunswereth I would not haue you to bee prepared more to doe any thinge than to go and preach the kingdome of God only care yee for that being assured that no man shall hurt you and that yee shall wante nothinge For accordinge to the Prouerbe the laborer is worthy of his meate Worke for my Father and he will prouide you meate without your labour bycause it is not meete for the Preachers of the kingdome of heauen to be troubled aboute these least matters For who will not thankfully offer vnto them all thyngs which preache vnto men euerlastinge lyfe and make them Partakers of the kingdome of Heauen Eate therefore drinke those things which they shal set before you and that without shame for yee eate not other mens but your owne meate as your hyer and rewarde For yee shall heale those that are sicke amonge them and shall tell them that the Kingdome of Heauen is at hand and yee shall make them Partakers of Heauenly Doctrine By these Woordes of Christe all Christian Preachers muste learne to make choyse wyth whom they leade their lyues euen as do good husband men which consider of the grounde before they breake vp the same with the Plough and sow it with good Seede Before Reprobates Dogs Hogs the Woorde of God must not be set For the two nexte verses reade the sixte Chapter of Marke the 12. vers and the 10. of Mathew the 14. vers And for the rest vnto the 16. vers reade the eleuenth Chapter of Mathew beginning at the 21. vers 16. He that heareth you heareth me and hee that despiseth you despiseth me and he that despiseth me despiseth him that sent mee C. They are deceiued whych thynke that the same is repeated in this place which is set downe in the tenth of Mathew the 40. vers For Christe spake there of persons but here of doctrine that receiuing pertayneth to the dueties of Charity but now he commendeth Faith which receyueth God in his Woorde The summe is that the piety of men is prooued by the Obedience of Faith but that they which reiect the Gospell although they boaste them selues to bee the chiefe Worshippers of God doe notwithstanding bewray their wicked contempt But we must note here the purpose of Christe for bycause the greatest parte of the Worlde doth preposterously Iudge of the Gospell by the worthinesse of men and therefore doe contemne nothing regard that which is brought vnto them by base and contemptible men Christe doth prouide for thus so preposterous Iudgement And bycause all men for the most parte are so proude that they will not willingly submit them selues vnto their Equalls and agayne God hath Determyned to Gouerne hys his Church by the Mynistery of men and to choose often times to the mynistery of his worde the most base sorte of men it was necessary that hee shoulde defend the maiesty of the Gosple least comming out of mans mouth it seeme vile and base This therefore is a notable cōmendation of the externall ministery when Christ pronounceth that what honour and reuerence soeuer is geuen vnto mans preaching so that the same be faithfull is geuen to GOD him selfe And the profite of this cōmendation consisteth of two pointes For there is nothinge that oughte to animate vs more to imbrace the doctrine of the Gospell than when we heare that the same is the most exellent worship of God a sacrifice of a sweete smell we heareing him then speaking in the mouth of men Secondly all doubtinge is taken away when we heare that the testimony of our saluation is neuer a whit the worse when the same is geuen by men which are sent of God and that it is of as great prise euen as if his voyce should sound from heauen And contrarywise to terrefie the contemners of the Gospell hee pronounceth that they which will not heare his mynisters bee they neuer so cōtemtible are contumelious not to men but to God the Father him selfe For he sayth And he that despiseth you despiseth mee A So also sayth the Apostell Paule 1. Thes 4.8 Hee which reiecteth these thinges reiecteth not man but God which hath geuen his holy spirite in you C. And as the dignity of Pastors is here greatly extolled which sincerely and faithfully execute their office So is the Pope with his ministers made ridiculouse when by this place he seeketh to defende his tiranny For it is certaine that Christ doth not so speake here that he doth resigne his authority geuen him of his father vnto men but only that he might deliuer his Gosple from contempt Whereuppon it followeth that the honour due vnto him is not geuen vnto men but reserued only vnto his worde Therefore if the Pope will be receiued let him bring that doctrine in the which he may be knowen to be the minister of Christe But so longe as hee continueth still like him selfe that is to say a sworne enemy of Christe and hauing no affinity with the Apostells let him ceasse to decke him selfe with those fethers which are none of his 17. And the seuenty turned agayne with Ioy sayinge Lord euen the very Diuells are subdued vnto vs through thy name R If so bee a man shoulde waigh and iudge the Ioy of these seuenty ambassadoures by these their wordes onely yet it semeth a most honest Ioy but if it bee exacted and drawen vnto those words of Christe which follow by and by it seemeth manifestly to bee rather the Ioy of the flesh then of the Spirit for in this gyft of workinge myracles they thought that their true and chiefe felicity consisted Furthermore bicause they thought that the kingdome of Christe shoulde bee in this Worlde they thinke that they haue now strength inough geuen vnto them to make the whole World obedient vnto Christe Lord euen the very Diuells C. It appeareth that the seuenty did not fully and throughly beleue the Words of Christe when as they returninge doe reioyce as at a newe and vnlooked for matter namely that by the power of Christe they had cast out Diuells But yet this power was geuen them and also cōmaunded them And this is true that whē they went they were perswaded that nothinge was spoken vnto them by their maister in vayne notwithstanding afterward when the greatnesse of the thinge exceeded their opinion they were amazed at the sighte thereof And this commeth oftentimes to passe that the faithfull doe only conceiue some taste only out of the worde of the power of God and then experience afterward bringeth them into admiration 18. And he sayd vnto them I saw Sathan as it had bene lightninge falling downe from heauen C. Christ cōmendeth the efficacy of his Gospell when he sayth that by the same Sathan is cast downe in a moment And hee bringeth his Disciples from one particuler to the whole generall namely for that he cōmaūded his Gospell to be
bicause the Iewes thought that the kingdome of the Messias should bee an Earthly kingdome hee would not mayntayne their Error by that Example For if they had seene him to deuide Inherytaunces the rumor thereof shoulde by and by haue bene spread abroade So in like maner many looked for a Carnall Redemption the which they too earnestly desired the wicked boasted that he went about to make a chauÌ„ge and to pull away the state of the Romaine Empyre Wherefore hee coulde not doe better then geue this answere by which they might all know that the kingdome of Christe was spirituall Therefore let vs also learne soberly to behaue our selues and to take nothinge in hande that may cause vs to bee euell spoken of Furthermore the purpose of the Lorde was to put a difference betwene the Polliticall gouernment of this Worlde and the gouernment of the Church For hee was ordayned of the Father to be a Teacher who with the Sworde of the Woorde should cut the thoughts Affections of men and pearce into their foules ☞ Thus the latrocinie and Robbery of the Pope and his is condemned who boastinge them selues to bee the Sheepheardes of Christe do take vppon them to inuade earâ—hly prophane Iurisdiction For there shal be somewhat lawfull of it selfe which shall not pertayne to euery one Wherefore Christe woulde not haue all thynges mixte and confounded For the gouernment of the Church is spirituall the politicall gouernment pertayneth to the coÌ„mon life of men We must therefore alwayes haue respect vnto our calling and what is meete for the fame For those things which are most exelleÌ„t are somtime in the sight of God most vile There was also a 3. particuler cause namely bycause Christ saw that this man leauing the doctrine of God had respect vnto his domesticall profite And this disease is to generall and coÌ„mon in somuch that many professing the Gosple let not to abuse the same by making it a cloake to couer their couetousnesse Wee may easly gather this by the circumstance of exhortacion for except the man had abused the titell of the Gospell for hys owne Gayne occasion had not bene gieuen vnto Christe to condemne couetousnesse Therefore the text doth sufficiently shew that this man was but a couÌ„terfeit Disciple whose minde was wholly occupied with his land coÌ„modity Moreouer the Anabaptists do to absurdly infer vppon this place that it is not lawefull for a Christian man to deuide Inheritances or to take vpon him any ciuill office Whereas Christe only denyeth him selfe to be a Iudge bycause he was ordayned of the Father to another ende Let this therefore be as rule vnto vs to keepe euery man wythin the boundes of his callinge whereunto he is called of God 15. And hee sayde vnto them Take heede and beware of couetousnes for no mans Life standeth in the abundance of the things which hee possesseth Take heede beware of couetousnes E. For couetousnes the Greeke word is Pleonexia which signifieth an insatiable desier of the which Christe commaundeth vs to take heede For no mans Life standeth in the abuÌ„dance By which words the spring internall originall froÌ„ whence an insatiable desier of hauing doth come is noted For bycause men do coÌ„monly iudge him to bee happy which possesseth most doe imagine ryches to bee the cause of a blessed life hereof coÌ„meth the imoderate desier which seÌ„deth out his flames like a hoate Fornace yet neuertheles is nothing abated in heate wtin But if wee were persuaded the riches were but necessary helps for this preseÌ„t life which the Lord reacheth vnto vs with his hand the vse whereof he blesseth this only cogitacion would easly asswage al wicked desiers that which the faithful know to be true by experience For whereupon commeth it to passe that they hange vpon God alone but only bicause they do not tye submit their lyfe vnto abuÌ„dance but do only rest theÌ„selues vpon the prouidence of God who alone doth both sustaine vs with his power also geueth vnto vs so much as is needefull And that which is spoken heere of Ryches may be extended to honors to all the helpes of this presente life 16. And he put forth a similitude vnto them sayinge The ground of a certaine ryche man brought forth plentifull fruites C. This similitude doth set forth as in a glasse the proportion of that sentence the men liue not in their aboundance For when life is taken away from the most riche what doth it help that they haue heaped together much ryches We all grauÌ„t this to be true yet notwithstanding few regarde the same but rather all men for the most parte doe so order their Liues that they goe quite from God placinge their life in the present abundance of things Therefore all men must needes waken them selues least they fayninge them selues to be blessed with ryches doe tangle them selues in the Snares of Couetousnesse Plentifull fruites First of all wee see here the truth of this common Prouerbe The more wicked the more fortunate For the riche man of whom mencion is made here was wicked yet notwithstanding his Land brought forth plentifull fruite What meaneth Moses then to write sayinge that vngodlinesse is accurssed If thou wilt not hearken saith hee to the voyee of the Lord thy God Deu 28.17 curssed shalt thou be in the fielde curssed in thy Barne c. Why then was the fielde of the wicked ryche man blessed Question The word of the Lord pronouÌ„ced by Moses is not in vaine For so God hath ordained that blessing and good should befall the Godly and curssinge and euell happen to the wicked Yet notwithstanding God doth somtime suffer his ordinance to be chaunged to the which he is not tyed partly that by this meanes hee may declare his exceeding clemencie Mat. 5.45 by which hee suffereth hys Sunne to shyne vpon the euell and his Rayne to fall vpon the vniust partely that thereby hee may declare that there shal be another Iudgement and another world in the which all thinges shal be ordred not by words only as in this worlde it is seene but by deede according to lawfull order partely that hee may exercise the good and Godly in Fayth and to driue them to seeke after the ryches to come and partely to call the euell by this goodnesse to repentance and that if they doe not repente hee may more grieuously afflicte and punishe them Hereupon the Prophet sayth Iere. 12.3 Psal 73. â—8 Take them away lyke as a flocke is caryed to the slaughter house and appoynte them for the day of slaughter Therefore when the fieldes of this riche man brought forth plentiful fruit it was not for the deserte of his Godlinesse bycause he was a wicked man but that he might be inuited to repentance and that if he did not repent his punishment should be the more C. Furthermore in this parable is set forth vnto vs the transitory
breuity of this lyfe Secondly how litle ryches profit to the prolonging of this Lyfe Thirdly which is not expressed but may easely bee gathered by that which went before that this is a notable reamedy for the faythful that asking their dayly breade of the Lord whether they be ryche or poore they must stay them selues vpon his prouidence only 17. And he thought within himselfe sayinge what shall I doe bycause I haue no roume where to bestow my fruites R. Here is declared the carefulnesse of the ryche man For there is nothinge spoken here which wee see not dayly in ryche men which are made drunken with their aboūdance which perswade themselues of immortallity in this life who notwithstandinge shall dye in this florishing state being their owne Executioners worse to them selues then are any other And specially God taketh away in their life when they might inioy theyr aboūdance Othersome he taketh away in the midest of their Race when they haue a burninge Desier to those thinges which they thinke necessary for them Many hee suffereth to come so farre vntill they haue gotten a great heape of goods and then hee remooueth them euen as one shoulde take a man from the table when many dainty dishes and delicates are furnyshed vpon the same All men know this to bee true but yet it is not printed in their myndes seeinge they shew themselues not to feare that which is so cōmon And this falt is in vs all that we will neyther know our selues nor our condition 18. And hee sayd this will I do I will pull downe my Barnes builde greater and therein will I gather all my fruites and my goods A. Although ryche men be proude bicause of the aboundance of their goods which they possesse C. Yet notwtstanding to this pryde is Ioyned dystrust bycause they being full are neuer satisfied euen as this ryche man inlargeth his barnes as though his Belly were not full ynough wyth hys fyrst barnes And yet notwythstanding Chryst doth not precisely condemne this that the husband man should be careful dilligent in laying vp his increase but he cōdemneth the insatiable desire of the ryche glutton who know not the true vse of plentyfull increase R. Agaynst thys immoderate desire of hauing Paule wryteth at large but specially when he sayth 1. The. 6.9 They that wil be ryche fal into temptacion and Snares and into many foolish noisome lusts which drowne men in perdition and distruction For loue of money is the roote of all euill which whyle some lusted after they erred from the fayth and pearsed them selues throughe wyth many swordes 19. And I will say to my Soule Soule thou hast much goods layde vp in store for many yeares take thyne ease eate drinke and be merry C Hys words are thus much in effect I wyll say vnto my selfe I will comfort my selfe bycause at the length my desire and affections are somewat satisfied Therefore this worde Soule is here taken for the desire accordinge to the maner of the Hebrews who vse to say My soule when they meane their Affections And this Hebrewe Pariphrasis is of great force As if one shoulde say vnto another What doth thy heart It is more effectuall than if hee should say What dost thou and yet all is one So also the Prophet Dauid Say vnto my soule Psa 3◠I am thy saltion Take thyne ease eate drinke be merry C. Now he remēbreth not that he is any more a man but is proude of his aboundance as though he were no more vnder the hand of God And wee see daily euident Examples of such insolēcy and pride in prophane and wicked men who thinke that whē they are in the middest of theyr riches they are as safe from Death as if they were in a Castell of Brasse But the Faithfull know that theyr Life hangeth by a threede Notwithstanding they take theyr rest eate theyr meate in safety knowing that they are gouerned of God 20. But God sayde vnto him Thou Foole. This Nighte will they fetch againe thy soule from thee then whose shal those things be which thou hast prouided Thou Foole this Night C. Thys is an Allusion in the name of Soule Fyrst the Riche man spake vnto hys Soule as to the place of all his Affections and now in this place is mente the Life or vitall Spyrit BV. Therefore the sence is this This Night shall thy Life be takē away from thee Thou perswadest thy selfe that thou shalt liue many yeres which thou shalte spende in pleasure and for the which thou haste gathered together a huge heape of treasure but thou shalt not line vntill to morrowe This Night will they feech agayne thy Soule In these wordes our Saour Chryst teacheth that the Lyfe of man is taken away euery momente euen when men thinke them selues most stronge against death by reason of theyr Riches And in this this Rich man is conuinced of foolishnesse in that he knew not that his life depēded vpon another B. And heere also may be noated the difference betweene the Godly and the Vngodly For the Soule is not as it were violentlie taken away from a Godly and iust man but he himselfe commendeth the same vnto God the Father Ioyfully wyllingly neyther doth he abhorre death 21. So is he that gathereth riches to himselfe and is not rich towardes God S. This is the application of the similitude by which Chryst declareth that the Riches of this world cannot saue As if he should say Thou hast the Example and state of man which laied vp for himselfe the Riches of this world and was onely riche to himselfe and was not Rich towardes God who desireth to be refreshed in his members by those to whome temporall thinges are geuen And is not rich towards God Seeing that this is a comparison we must take the exposition of one parte from the other Therefore let vs shew what this meaneth that a man must be rich towards God in the sight of God They which are meanely exercised in the Scriptures know that the Greke word Eis which signifieth towards is oftentimes taken for En whych signifieth In But whether we say towards God Or In God it maketh no matter because this is the summe that they are Riche to God wardes which trusting not in Earthly things depend vppon his prouidence onely Neyther maketh it any matter whether they haue plenty or skarcity so that they doe daily craue of the Lord theyr daily bread A. Paule then was ryche towards God which sayd I knovve how to be low and how to exceede I am instructed both to be full and to be hungary Phili. 4.1 both to haue plenty and to suffer neede The same Apostle sayth that they bee rich towards God which are not hie minded which trust not in vncertaine Riches but in the liuing God which doe good which are rich in good Workes which are ready to geue and to distribute C. But this is the end
of the Parable that theyr Counsailes are voyde and frustrate and theyr deuises Foolish which trusting to the abundaunce of theyr Riches haue not theyr onelye confidence in God and are not contented with their measure and not ready to suffer both prosperitie and Aduersitie who shal at the last haue that punishment which is due to theyr Vanitie R. To this effecte Salomon wryteth saying There is yet a Plague vnder the Sonne and it is a generall thynge amonge men When God geueth a Man Riches Goodes and honor so that he wanteth nothinge of all that his heart can desire and yet God geueth him not leaue to enioy the same but another man spendeth them A Let vs harken therefore to that excellent Counsayle of Dauid saying If Riches increase Psal 62 11 set not thy Hearte vpon them For when a Riche man dyeth he shall carry none of his goods with him neyther shal his Pompe follow him 22 And he spake vnto his Disciples Therefore I say vnto you take no thought for your selfe what yee shall eate neither for the Bodye what ye shall put on R. Although this Sermon of Chryst pertayneth to all the Godly yet notwithstanding it was moste necessarie for the Apostles of the Lord. For seeing the time was come that they must be sente not onely into Galile and into Iury but also into the whole World to preach the Gospell of Chryst firste of all they were called away froÌ„ their handy occupations with the which hitherto they had got theyr liuing Secondly as yet publique parishes and Stipendes were not appointed to the ministers of the Gospell As yet Couetousnes flowed in men insomuch that no man coulde hope for any Liberallity at theyr hands Finally Chryst was so poore in this Worlde because hee would be so to make vs Rich that he could not geue vnto his Apostles sufficient prouision It is no marueyle therefore if they were so carefull for Foode and Apparell insomuch that they thought rather to follow theyr occupation againe then the calling of the preaching of the Gospell Chryst with this Sermon comforteth theyr carefull cogitation and exhorteth them to set aside this carefulnes to the whych Exhortation hee addeth very stronge Arguments by which he sheweth that it is not onely superfluous but also great vnbeliefe to be carefull for fode and Apparell as to forsake Godds calling and to follow the desires of the Flesh For this and the reste whych followeth vnto the 29. Verse Reade the sixte Chapter of Math. verse 25. 29. And aske not what ye shall eate or what yee shall drinke neither be ye of doubtfull mynde Neither bee ye of doubtful mynde Thys Verse agreeth with the laste sentence of the sixte Chapter of Math. in the which chapter we haue at large the Exposition of this Verse and the rest also which followeth vnto the 32. Verse 32. Feare not little Flocke for it is your Fathers Wyll to geue you a Kingdome Fear not C. By this senteÌ„ce Christ confirmeth the Faith and trust whereunto he exhorted his disciples R. And he vseth an Argument of the more to lesse thus Will not hee which intendeth to geue you a heauenly kingdom geue those thinges also which are necessary for this Corporall Life Seeing he promiseth a Heauenly Kyngedome we must thinke also that all things necessary to Saluation are promised C. For how should God deny corruptible foode vnto his Seruants whom he hath adopted to bee heyres of hys Kingdome R. When I sent you forth sayth he without Wallet Luk. 22.35 Scryp or Shoes did you want any thing And they sayd vnto him Wee wanted nothing Little Flocke He calleth theÌ„ a litle Flocke because they were but twelue Apostles and seuenty Dysciples and a few others which followed Iesus out of all Galile and Iury. It ought also to be referred vnto those which beleued in Chryste by the preaching of the Apostles of which the number was alwayes the lesser Many are called but few are chosen saith the Lord. Ma. 20.16 He calleth them a Flock therefore he is the Sheepeheard which fedeth I am the good Sheepeherd saith he a good Sheepehear gieueth hys Life for his Sheepe A. And Peter calleth the Church the flock of Christ when hee sayth Feede so much as in you lyeth the flocke of Chryst â—â—h 10.11 â— Pet. 5.2 R. If wee did way this dilligentely in our hearts and were certainly perswaded that he is our Shepeheard it would take from vs all feare not onely of hungar but also of all other perils For it is your Fathers pleasure Herby he sheweth that we haue Eternall Life onely by the free mercy of God For euery word hath his seueral Emphasis or force If it please God what can hurt vs although not onely al meÌ„ but also all Deuils mislike of the same Who can alter the pleasure and will of God Or who can withstande the same Againe If God bee a Father why do ye doubt of his wil He which is a Father can not by nature stay his affection but hee must needes do good vnto his Children specially wheÌ„ they are in perill Peraduenture amonge men there are some vnnatural fathers which loue not their Children But God as he is by nature inchangeable euen so those whom hee doth acknowledge for his sons he doth so preserue kepe that they cannot perish in any aduersity Wherupon he speketh thus by the Prophet Will a womaÌ„ forget her owne infant Esa 49.15 and not pittye the Son of her Wombe And thoughe they do forget yet will I not forget thee And again The mouÌ„tains shall remoue the hils shall fall downe but my louing kindnesse shall not moue Esay 54.10 and the bond of my peace shal not fall downe from thee And hee is not only the father of the Patriarks of the Prophets and of Dauid and of Ezechias and others but also hee is your father though ye be poore men of lesse fame yea loke how much more poore ye are so much the more hee is your father if so be ye cleaue vnto hys sonne by faith To geue vnto you Not by the merits of your Woorkes could ye obtaine this heauenly benefit but it is geuen vnto you by the free mercy of your Father Yea euen to you I say though poore thoughe vnwise vnrighteous and sinners Yee are poore but God maketh you riche ye are Fooles but God choaseth the foolish thinges of this World to confound the wise ye are sinners but it is God which doth iustefy Who seing he spareth not his owne son but geueth him for you al how can it be that with him also he should not geue you al things A kingdom Not an erthly RoÌ„ 8.32 or transitory but a heauenly and euerlasting kingdome What thinge then shall ye want The Kinges of this World want neither Foode nor Apparell what should theÌ„ be wanting vnto you being chosen to bee heauenly Kinges C. To be short seeing Chryst testefieth plainly
the Seruaunt watching commeÌ„deth the Seruaunts diligence and recompenseth the same and if hee come in the second and thyrd watch and finde him so doing Happy are those Seruants Concerning the watches of the night read the 14. Chapter of Math. verse fiue and twenty Question C. But it may be demaunded how it commeth to passe that seeynge the Scripture calleth vs the Chyldren of the Light Ephe. 5 8. and seeing also that the Lord doth geue vs light with his worde that we may walke as it were in the none day how Chryst compareth our Life vnto watches of the night This question is aunswered by S. Peter 2. Pet. 1.19 who teacheth that the worde of God doth shine as a burning Candle insomuch that in a darke place the way is playn to be sene of vs. Therefore we muste noate that we must traueile throughe the thicke darkenesse of this worlde yet notwithstanding that wee are safe from the daunger of erring hauyng the Candle of heauenly light going before vs but specially seeing Christ himself is the bright Sonne of righteousnesse A. For he is the light of the World the which who so followeth walketh not in darkenes For the Exposition of the rest which followeth Read the 24. cap. of Mathew Verse 44. Ioh. 8.12 47. And the Seruaunte that knewe his Maisters wil and prepared not himselfe neyther did accordinge to his wil shal be beaten with many strypes C. There is great wisedome in thys Circumstance which is expressed by Luke only because that the more willingly any one runneth into the Contempte of his Lord the more grieuous punishment he is worthy of For here is a comparison of the more and of the lesse to this ende If so be the negligeÌ„t Seruaunte escape not punishmente what shal be done to the stubberne and obstinate Seruaunt who of set purpose despyseth his masters authority And it is to bee remembred that they which are made gouerners of the church do not sin of ignoraunce but do Wylfully and wickedly offend their Lord. Notwithstanding hereof a Generall Doctrine may be gathered that men do in vayne seeke to excuse themselues by ignoraunce to deliuer themselues from the guiltinesse of Sinne. For if so bee mortall men challenge thys to themselues that theyr Seruauntes ought to enquyre and seeke what their maisters will is lest they do any thing out of order at home how much greater Authority belongeth to the Sonne of God that they which serue him ought to seke to he taught concerning his Commaundementes And that they ought not at theyr owne pleasure to take vncertaine Workes in hande but to depende wholly vppon his pleasure Specially seeing he hath commaunded vs what we shoulde doe and is alwayes gentle to those that aske him It is most certaine that our ignoraunce is alway the Companion of willfull and grosse Negligence So that we see that this starting hoale is in vaine that he is without sinne whych erred vnwittingly seeing on the contrary part the heauenly Iudge pronouÌ„ceth that thoughe the ignoraunte fall shall haue fewer strypes yet notwithstanding it shal not escape vnpunished Now if so be ignoraunce doth not excuse what horrible punishmente remaineth for those which do sinne wyllingly who furiously fallinge agaynst theyr conscience do prouoke God Wherefore the more plentifully wee are taught the more matter of punishment is increased except to the same be ioyned Docillity and Obedience Wherby it appeareth how friuolous theyr Obstinacie is which reiectynge the playne Doctrine of the Gospell at this Day do excuse the same by the Ignoraunce of the Fathers as though the Buckler of Ignoraunce were sufficycient to repel the Iudgement of God Moreouer to spare the Faultes of those that erre we muste not graunte like pardon to those that sinn willingly since that of wilfull Wickednesse they rebell agaynst God R. Therfore because those things which were spoken before in this Sermon specially appertained to the Apostles Therefore also this aboue all other things ought to be referred vnto theÌ„ For seing the Apostles were chosen to be the light of the world the salte of the Earth and the first Fruits of the Chrystian Church Chryste requyred at theyr hands aboue all others Watching least by any meanes it myghte come to passe that when they had preached to others they themselues should be cast awayes â— Co. 9.27 And in these words Chryst by the way admonisheth all the Seruauntes of God that seeing we are all hâ—s children we ought the more diligently to endeuour our selues to Godlinesse Notwithstanding that they commit the more haynous offeÌ„ce which haue receiued the most plentifull giftes of the knowledge of the Gospell At theyr handes most is requyred who haue receiued most Therefore let him whych hath receiued more knowledge of the truth then other liue more diligentlie according to the same then other Let him which is best able to helpe and releue his brethren be most liberall Otherwise he shall make himselfe lyke vnto that euill and vnfaithful seruant which willingly disobayed his maysters will shall for the same receiue the greater punishment of his Lorde A. For it is sinne in him which knoweth good and doth it not Iam. 4.17 Reade also the eleuenth Chapter of Mathew Verse twenty one 48. But hee that knewe not and did commit thinges worthy of stripes shall bee beaten with few stripes For vnto whome soeuer much is geuen of him shal be much required and to whome men haue coÌ„mitted much of him will they aske the more C. By the other Circumstance Christ teacheth that the Choyser sorte of Dysciples shall bee the more grieuously punished if presuming vppon theyr callyng they geue themselues to all licentious Libertye because the more excellente that any one is the more hee oughte to consider what is committed vnto him and that one day hee shall geeue an accompte for the same Wherefore the more that any of vs doe excell in Giftes excepte as a well tylled field hee bryng forth pleÌ„tifull Fruite vnto his Lorde the more shall his punishmente bee for the vnprofitable suppressing of his Grace But in the Church none haue greter giftes committed vnto them theÌ„ those which are Apostles which had Christ the Sonne of God theyr teacher who declared vnto theÌ„ with as much plainnes as was needefull the misteries of the Kingedome of Heaueo who also not onely sawe with theyr Eyes those myracles which Chryst wrought but were also endued themselues with power to worke myracles Last of al they did not onely see Chryst when he was risen againe but also were endued with the holy Ghost greate miracles following the same and were sent forth into the whole World that like Prynces they might subdue the same vnto Chryst Then this Office what can bee deuised more excellent Therefore the greater giftes that the Apostles receiued the greater accounte Christ saith he will take of them to the ende hee might terrefie them from slouthe and styrre them vp to vigilance
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
felicity Therefore hee goeth forward in his Iourney to Hierusalem which hee had begon And hauing gotten hytherto by his doctrine and myracles so great authority that hee was secretly counted for the Messias and reported already to be going to Hierusalem there to begin his Kingdome hee went forwarde with a great company of men following him For one being afflicted another beinge oppressed with neede this follow with Infamy and that with the tyranny of the Magistrate some with Domesticall trouble and some otherwise and thinking that the Kingdome of Christe should be a carnall earthly kingdome and should bring with it corporall felicity euery one hoped that if hee followed Christe that hee should be deliuered not only from his affliction but also should obtaine some kingdome or Principallity And Chryste was contented that they should follow him and should heare Sermons of the Gospell but he could not abyde that they shoulde promise to them selues in him and by his kingdome external and corporall Felicity and should seeke after nothing but the commodities of this Worlde Therefore turning himselfe to them hee sayd that his kingdome was another maner of kingdome then they dreamed of and he setteth before them certaine lawes which they must needes obserue and keepe which will follow him and be his Disciples 26. If any man come to mee and hate not hys Father and Mother and Wyfe and Chyldren and Bretheren and Sisters yea and his owne lyfe also hee cannot bee my Disciple 27. And who soeuer doth not beare his Crosse and come after me cannot bee my Dysciple For the Exposition of these two verses reade our annotacions vppon the 10. Chapt. of Math. beginning at the 37. verse And the 16. Chapt. vers 24. And the 8. of Marke vers 34. And the 9. Chapt. of Luke vers 23. 28. For whych of you dysposed to builde a Tower sitteth not downe before and coūteth the cost whether he haue sufficiēt to performe 29. it Least after hee hath layed the Foundation and is not able to performe it all that beholde it begin to mocke him sayinge 30. This man began to builde was not able to make an ende C. Leaste it should grieue any man to follow Christe to forsake him selfe his Affections in all thinges we haue here put downe vnto vs a very profitable admonition to meditate and consider aforehand what the profession of the Gospell requyreth For thereof it cōmeth that many doe faynte in the most light temptations bycause they promised vnto them selues nothing but mere Pleasures and Delightes as though they should be alway in case and rest For he shall neuer be a meete seruante for Chryst which hath not a long time before prepared him selfe for the warre So that the Simylitudes whych Chryste bringeth here serue very well for the purpose It is a paynetull and tedious thing to builde and requyreth great cost and charge Also no man without hee bee constrayned will take Warre in hand bycause it bryngeth so many incommodities wyth it yea it threatneth almost destruction to all man kinde And yet notwythstandinge the profit of Inhabiting allureth men to spend their substance about the same Necessity also constrayneth that men refuse no expences in mayntayninge Warre But there remayneth a farre more excellēt rewarde for the Builders of the Lords Temple for the Souldiers of Christ For Chrystians labour not for a transitory buildinge or for a momentany triumph But where as Christe sayth that if a Kinge bee not able to Encounter wyth his enemy seeketh peace leaste hee bee ouercome to his Ignominy Shame it ought not to be applyed to the present cause as though we should haue any reconciliation wyth our spyrituall Enemy if wee bee not able to match him For it were fond to straine all thinges in Parables to the matter which is in hande But the Lord meaneth simplely that wee ought to be so appoynted least wee being founde vnarmed tourne our Backes in the conflicte And as by this Doctrine theyr rashnesse is reproued which passe their boundes without Wit or discretion or which promyse vnto them Selues pleasure not consideringe the burthen of the Crosse so also wee muste take heede least this meditacion to the which Christe exhorteth doe terrefy or discourage vs. Many bycause they are not by by deliuered oute of Pryson abandon all Pacience and forsake their course for they cannot abyde to be Christians vnlesse they may be free from the Crosse Othersome hauing a straight and vnsauerye Condition of Lyfe set before them dare not come vnto Christe But there is no cause why our neede or Pouerty shoulde Dyscourage vs whom the Lord helpeth in due time Wee confesse that if we waigh the cost and Charge wee are so poore and vnprouided that wee are not able to laye one Stoane towarde the Foundation nor yet to lyft vp the Sworde against the enemy But seeing the Lord trom Heauen doth beare our cost and doth arme and fortefie vs against the Enemy wee shall haue no excuse to cloake our slouth and negligence withall Therefore the purpose of Christe is to put his Disciples in minde concerning the bearing of the Crosse the they might arme themselues with fortitude They are deceiued which thinke that the Lord forbiddeth vs here to enterpryse more then we are able to discharge We are to slow in taking in hand any good act 33. So likewise whosoeuer hee bee of you that all that hee hath hee cannot be my Dysciple As if he should say So in like maner shall hee bee laughed to Scorne which forsaketh mee after hee hath followed me bycause hee did weigh and consider with himselfe as making his account before he imbrased the Gosple that he must constantly persist in bearinge all maner of Crosses euen to the ende of his Race not onely to the losse of his goods but also of his Lyfe C. Therefore in these wordes Christe declareth what he meaneth by castinge of an account with the which he cōmaundeth his Dysciples to begin namely that they must haue euer in their minde to forsake all that they haue For they do in vaine intrude themselues to professe Christianisme who are delighted with a life that is sweete pleasante and vnexercised with the Crosse Act. 14.22 2. Ti. 3.12 A. For wee must enter into the kingdome of God And all they which will liue godly in Christe Iesu must suffer persecution C. But let vs vnderstande that to forsake all is so to preferre Christ before our own life and the desiers of the flesh that nothing do stop vs from the right course For it were to Chyldishe and grosse an Interpretacion so precisely to vrge the letter that none shal be accoūted the Disciple of Christe but he which casteth all his goods into the Sea and forsaketh his Wyfe and Children By such foolishe Imaginations fond men haue bene brought to Monchary in somuch the seeking to come vnto Christe they haue forsaken all humanity But no man doth more truely
ouer vs. R. The citizens of Chryst were the Iewes For Chyrst was promised vnto thē was at the last borne of theyr stocke They ought there aboue all other to haue acknowledged Christ theyr king but these were the first of all other that reiected him that he might not raigne ouer them For this is to send a message Ioh. 1.11 and to say Wee will not haue this man He came into his own and his own receiued him not A. Further more they said We are Moses Disciples Io. 9.28 We know that God spake vnto Moses but as for this fellow we wot not whence hee is And againe We haue no King but Caesar Io. 19.15 S. Luke also sheweth that the Rulers of the Iewes the Elders and Scribes and Annas the chiefe prieste and Caiphas and Iohn and Alexander and so many as were of the Priesthood assēbled themselues together at Hierusalem after the Resurrection of Chryst and calling the Apostles before them setting forth the Kingdome of Chryst by the preaching of the Gospell commaunded them with threatenings not to speake or to teach any more in the name of Iesu Ac. 4 5.18 What els was this but to reiecte Chryst the Chiefe Kynge Lord and with presumptuous bouldenesse to say We will not haue this mā raigne ouer vs B. Whereuppon the Apostle Paule spake thus vnto the Iewes Act. 13.45 It was meete that the Worde of God should first haue bene spoken to you but seeing yee put it frō you and thinke your selues vnworthy of euerlasting life loe wee tourne to the Gentiles Moreouer these words We will not haue this man to raigne ouer vs may be very well applyed to the Turkes Saracens whych deny Iesus Chryst and also to the Papistes which persecute the Gospell of Chryst Finally the Wicked and Impenitent which haue most neede of all other to heare the preaching of the Gospell doe notwithstanding deride and dispyse the same A horrible thinge to be spoken As often as mē do persecute the Gospel deride the word of God doe sin so often as they sende a messuage vnto Christ and say Wee will not haue this man to raigne ouer vs. The Pope which fryeth the preachers of the Gospell in the fire sendeth after Chryst and saith Raigne not thou after me but Sathā shall Raigne The Dronkarde sayth Raigne not thou ouer me O Chryste but let Bacchus raigne What is hee that is able to number thē whych rebell agaynst Chryst refuse to beare his yoake 15. And it came to passe that when he had receiued his kingdome and retourned hee cōmaunded these Seruants to be called vnto him to whome he had geuen the Money to wit how much euery man had done in occupying A. Concerning the returne of Christe to Iudgement we haue spoken before R. Chryst in this time doth patientely beare the messuages the which notwithstanding are very contumeliouse he winketh and holdeth his peace but he will not alway holde his peace He commaunded these Seruauntes to bee called R. This shall bee when Chryst shal cal mē before him to whō he hath geuen giftes whether they bee corporall or spyrituall And therfore in another place he saith When the Sonne of man cōmeth in his Glory and all his holy Angells with him then shall hee sit vpon the Seate of his Glory and all Nations shall be gathered together before him Ma. 25.31 and he shall seperate them one from another And againe hee saieth The hower commeth whē they that are in the graues shal heare the voice of the Sonne of man and come forth they that haue don good into the resurrection of Life they that haue done euill into the Resurrection of Condempnation And S. Paule saith Wee shall all be brought before the Tribunall Seate of Chryste Iho. 5.28 for it is written I liue saith the Lord euery knee shall bovve before me and euery tongue shall confesse vnto God Therefore euery one of vs must geue an accounte vnto God Rō 14.10 16. Then came the first saying Lord thy piece hath gained ten pieces R. Amonge all the men which shal bee brought before the Tribunal Seat of Chryst there are fower orders noted vnto vs by the Seruauntes and Cytizens in this parable The firste Seruaunt which with one pound gained ten poundes and hearde it sayde vnto him Well thou good Seruaunte because thou hast bene Faithful in a little haue thou authority ouer ten Cities doth signifie that sorte of mē which haue vsed theyr giftes in the chyefeste degre of Faith and Charitie so much as is possible to be done in this mortal fleshe to the honor of God and to the profite of theyr Neighbour In thys Company Moses is comprehended whom when the Lord had made Ruler ouer the people of Israell rather desiered to be blotted out of the booke of the lyuing and to be stoned of the people then to forsake that people and to leaue them to Destructiō Dauid the Prophetes Paule Ex. 32.32 and other the Apostles which with theyr one Pounde gayned ten poundes are to be reckned in this Order that is to say whych so faythfully followed theyr callyng that in the Iudgement of man they wāted nothing that was requisite for faith Charitie 18. And the second came saying Thy piece hath gained fiue pieces R. This Seruaunt signifieth that sort of men which with meane fayth charity walked in Gods calling Such are al the cōmon sort of Godly men which by faith leade a life irreprehensible A. which alway haue this before theire Eyes Be yee holy for I am holy 1. Pe. 1.16 Eph 5.11 20. And another came saying Lorde beholde heere is thy piece whych I haue layed vp in a Napkin R. This thyrd Seruaunt which layde vp his money in a Napkin and accused his mayster of Tyranny representeth the thyrd sorte of men whych are Hypocrites For Hypocrites because they wante a true and Liberall sayth in God through Chryst Fyrst of all thynke God to be a tyrant For the maner of tyrantes is to take vp that whych they layed not downe and to reap that which they sowed not that is to say to take that which is other mens by violence The manners hipocrites attrybute vnto God thinke that because God hath geuen a Law which no man is able with his whole strengthe perfectely to fulfill he doth vniustlie requyre the same to be fulfilled of men doth cruelly condempne men for that not fulfilling of the same Secondly they lay vp theyr pound in a Napkin that is to say they forsake the lawfull calling of God and those good workes which God hath commaunded and follow theyr owne Superstitions theyr consciences not onely doubtyng of the mercy of GOD but also fearing his wrath But what followed at the last 22. Then he sayth vnto him Of thy owne mouthe will I iudge thee thou euill Seruaunte Knevvest thou that I am a strayte man taking vp that I layde not
vppon the owners to beate them and by Force of armes to brynge the same with them but onely to aunswere them wyth hys word and by his word to doe that whych they were commaunded For the word that is to say the preching of the Gospell which is the commaundemente of Chryste is that Instrumente by which the Kingdome of God is set vp and preserued This Sword and these weapons are oures Wee spake not now of the Office of the ciuill Magystrate who hath to vse the sworde according to the Lawes and to defende his Subiectes that they may leade a quiet lyfe wyth all Godlinesse and honestie but we speake of the Offyce of the Apostles and ministers of the Church whose Sworde is the worde of God by which Sworde not onely the Externall face of the Church is preserued but also the conscience is in safetie from the inuasion of Sathan that we may be broughte to Euerlastynge Saluation Concerning the exposition of the rest which followeth vnto the 41 verse Reade the 21. Cha. of Mathewe verses 7.9.12.14 41. And when he was come neere he beheld the Citie and wepte on it 42. Saying If thou haddest knowne those thinges which belonge vnto thy peace euen in this thy Daye but now they are hid from thyne Eyes And when he was come nere R. Now the Euangelist sheweth how Christ was affected toward his people the Iewes when he was come into the view of Hierusalem the Metropolitan Citie of Iury And wepte on it C. Seeing Chryst desiered nothing more then to discharge the office whych the Father had committed vnto him and knew that this was the ende of his calling to gather together the lost shepe of Israel he wished that his comming might be wholesome and profitable to all men and sauing health This was the cause why he being touched wyth mercy and compassiō wept for the imminent Destruction of Hierusalem For when he considered that the same was ordayned of God to bee the holy Seate in the which the Couenaunt of euerlasting Saluatiō should abyde the Sanctuarie from whence Saluation should come to the whole world it could not be but that he must needes greatly Lament the Destruction thereof When also hee sawe that people to perish miserably by they re owne Ingratitude and mallice which was adopted to the hope of Eternall Life it is no marueile if hee could not refrayne from teares And whereas some thinke it verye absurde for Chryst to bewayle that Euill which he might haue holpen they may easely be aunswered For as he descended from heauen that taking vpon him our flesh he might be a witnesse minister of Gods sauing health so in like manner hee tooke vppon him the true and naturall Affections of man so farre forth as was necessary for the function which he had taken in hand And we must wisely waigh and cōsider what person he representeth whē he speaketh or seeketh the Saluation of Mankinde Euen as in this place that he might faythfully fulfil the commaundement of his Father it was necessary for him to desire that the fruite of Redemptiō might come to the whole body of Gods Electe people In that therefore that he was geuen vnto this people to bee a minister of Saluation he bewayleth theyr Destruction according to his office Wee confesse he was God but so often as it was meete for him to execute the Office of a teacher his Godheade rested and hyd it selfe as it were least it might hynder the office of a mediator There these teares of Chryst were not fayned he did not as plaiers commonly doe which counterfeite theyr iesture but it was a true affectiō which brast forth those Teares from him And there is no doubte but that hee would wholly frame and bend himself to that people to whom hee was sente And as hee was man so he was moued with compassion as the Apostle Paule teacheth saying Wee haue not such an high prieste as knoweth not howe to haue cōpassion on our infirmities c. He. 4.15 There is nothing more proper to the Nature of man then affections specyally of humanity Therfore as he was God he was immouable from that which hee had decreed in the beginninge and as he was man appoynted to be the sauiour of the people of the Iewes hee sorrowed for that he saw Hierusalem to refuse so greate Grace offered vnto her and because shee knewe not the fruite of his comming Rō 15.8 Paule sayth the Chryst was a minister of the circumcision And the Lord himselfe sayth Ma. 15 24 I am not sent but to the lost sheepe of the house of Israell C. Hee came not therefore to thys ende that the Iewes mighte feele hys wholesome comming So that when he sawe that hee was come in vayne to the Iewes to whom he was specially sente hee abstayneth not from teares when I say he saw the chosen City in that which God would be called vppon to reiecte the author him selfe of Saluation Moreouer by thys his weepyng he did declare that he did not onely Brotherly Loue those for whose sake he was sente but also that the Spyrite of Fatherlye Loue was powred by God into mans nature If thou haddest knowne This is an abrupte kynde of speach C. For we knowe that they in whō there are vehement affections can not vtter theyr meaninge so fully as they woulde Moreouer it may be that two affections meete heere together for Chryst doth not onely take Compassiō vpon the Destruction of the City but doth also cast the vnthankefull people in the teeth with haynous wickednesse for that they reiecting the Saluation offered vnto them willingly broughte vppon themselues the horrible iudgement of God B. For it is likelie that this Cogitation disquieted the Lords minde Beholde I come vnto thee O Daughter Sion and Hierusalem thy Kinge and thy Sauiour euen as thy Prophetes haue promised thee But poore and humble Therefore thou cōtemnest mee at whose handes alone thou mightest receyue righteousnesse Life O that thou haddest knowne the thinges which belonge vnto thy peace and haddest not bene so blynde in thine owne euill And that in this thy Daye when so many so wonderful thinges doe cal thee to know these things For now whilest thou hast mee preachyng the Kingedome of Heauen vnto thee that day of saluatiō visitatiō is risē vpō thee which thou oughtest to know by my life by my Doctrine by so many myracles lately shewed But O thryse yea foure times vnhappy nowe these thinges are hidden from thyne eyes therefore thou arte outragious mad agaynst mee and seekest my Bloude whom thou oughtest with moste Ardent affection to receiue for thy Sauiour and King as doth this multitude Hereuppon it shal come to passe that thou being besieged of thyne enemies shall at the length be layed euen wyth the ground thy Children being slaine and thy houses and costly buildyng beinge beaten downe insomuch that in thee one stone shall not be lefte vppon
Rulers Seeynge therefore they durst not lay Violente hande on him they come and reason the cause with him demaunding by what Authoritie and Commission hee had taken that Enterpryse in hand saying Tell vs by what Authority dost thou these Thynges Eyther who is hee that gaue thee thys Authority For the Exposition whereof and the rest also of this Chapter Reade the 21. and 22. cap. of Mat. and also in the twelfth of Marke ⧠THE XXI CAP 1. AS HE BEHELDE HE saw the Rych men which caste theyr giftes into the Treasurye A The Euangelist Marke also declareth this history in his twelfth Chapter where we haue expounded the same and therefore we will heere omit it And from the fifth verse of this chapter to the 15. verse of the same Reade our Annotations vpon the 24. Chapter of Mathew and beginne at the first verse also the 13. of Marke 15. For I will geue you a mouthe and Wysedom whereagaynst al your Aduersaries shall not bee able to speake nor resist A. This is a most excellent promise the which all the Godly ought to hold out agaynst all the Gates of hell For who can resist Chryst speaking in his members by his holy Spyrit And he saith in another place Ma. 10.20 It is not yee that speake but my Father in you C. Therefore Chryste doth not promise to deliuer his Discyples from Death but he promiseth to geue such wisedome and such a mouth vnto them as shall confound their Aduersaries and make them ashamed Whereagaynst al your aduersaries Hee sayth that this wisedom shall put al their aduersaries to silence because they shall not be able to withstand the same Not that theyr impudency shall geue place vnto the truth but because the truthe shall Triumphe ouer their franticke bouldnesse which they shall withstand in vaine R. The Enemyes of the truth shall spende many vayne words and shall reason Sophisticallye with Carnall Argumentes but they shall not be able to gainesay the Argumentes of truth they shal vehemently resist the truth but they shall not bee able to ouerthrow the same practise shall not want but Successe shall want For as Beastes which are Ennemies vnto men after they are shutte vp in theyr caues do horribly rage and fret by which they declare theyr crueltie and wyldenesse of Nature and yet neuerthelesie cannot fulfill theyr outragious madnesse Euen so the Ennemies of the truth being shut vp and restrayned with inuincible argumentes of truth roare agaynst the truthe but cannot ouercome the same When Peter and Iohn answered before the Counsayle concernyng the healing of the lame man saying Be it knowen vnto you all that by the name of Iesus Chryst whom ye haue crucified Act. 4.13 whome God raised agayne from the Deade By this name thys man standeth before you whole Did the high Pryests hold their peace No verely but rather forbâ—d them by threatning to speake neuer afterward to any man in the same name So that they went aboute to resiste it but they were not able neither yet with manyfest testimony to gainsay the same For thus Luke wryteth When they saw the bouldnesse of Peter and Iohn and vnderstode that they were vnlearned and lay men they meruailed and they knew theÌ„ that they had bene with Iesu Act. 7.48 And beholding also the man which was healed standing with theÌ„ they could not say agaynst it So when StepheÌ„ sayd that God dwelte not in Temples made with hands the Ennemies of the truth were so outragious mad against him that they gnashed on hym wyth theyr teeth but yet were not able to resist the truth which this blessed Martyr vttered So to Paule when hee spake the word of God Festus sayde Paule thou art beside thy selfe And yet notwithstandinge that Prophane contemner of God could not gainesay the truth which Paule vttered C. And I would to God that al they at whose mouth the confession of the truthe is requyred would rest themselues vpon this trust For the power and Maiesty of the spyrite will shew it self to ouerthrow the ministers of Sathan For that which followeth to the 19. Veese Reade the 10. Chap. of Math. verse 21. 19 Possesse ye your Soules by your patience C. Chryst heere prescribeth vnto hys Disciples another maner of way to defend Life then fleshe and bloud teacheth For euery man naturally desyreth to keepe his life in safety we seke those helpes to defende it whych wee thinke best and we flie auoyd al maner of perill to bee shorte wee thynke our selues halfe deade except wee bee well garded and fortefied But Chryst the preseruer and keeper of this Lyfe coÌ„maundeth vs to be alwaies ready to die and to walke throughe fire water and Sworde And in deede no man shall truly commend his Spirit into the handes of God but he which is alwayes ready to die R The wordes of Chryst are thus much in effect I commaunde you not vnder the presence of the Gospell to draw the Sword vpon your Aduersaries But I commauÌ„d you to be patient They shal persecute you but they shall not hurt you This and the reste vnto the twenty fower verse are expounded in the 24 chapter of Mathew verse 15. 24. And they shall fall through the edge of the sword shal be caried way captiue into all Nations and Hierusalem shall be trodeÌ„ downe of the Gentiles vntill the time of the Gentiles be fulfilled C. Because it seemed very absurde that the holy City should bee so rased by the Gentiles a consolation is added that the Gentiles shall haue such Libertye but for a time vntil theyr iniquity bee ripe and that vengeance burste forthe which is prepared for them For as this vengeance pertained to the Iewes so also the Gentiles had theyr time appointed for the same For it myghte haue ben obiected Shall the Iewes be punished the Gentiles escape This obiection Chryst preuenteth and saith that God shal also take vengeaunce vpon other nations but that time thereof is not yet come Read for the rest vnto the 28. verse in the 24. Cap. of Math. verse 29. 28. And when these things begyn to come to passe then looke vp and lift vp your heads for your redeÌ„ption draweth nigh C. Here is added a coÌ„solatioÌ„ by which Chryst comforteth the mindes of hys Disciples And although this senteÌ„ce is nothing coÌ„trary froÌ„ the words of Ma. yet notwithstanding it sheweth better to what ende the Aungels are sayde to come to gather together the elect Mathew For it was necessary that the ioy of the Godly should be compared with the coÌ„moÌ„ sorrow grief of the world and that there should be a differeÌ„ce put betwen them the reprobate lest they should abhor the comming of Christe Wee know that the Scripture doth not only diuersly speake of the last iudgemeÌ„t but also of al those whome God daily exerciseth in such wise that the same may be extended either to the faythfull or to the vnbeleuing â—m
Moises saith that he was mighty in words deedes And in this place it is doubtfull whether Chryst be called mighty in worke for his myracles as if he had sayd that he was endued with powers deuine which might proue that he was seÌ„t froÌ„ heueÌ„ or whether this was more large as if he had said that he excelled as well in the gift of teaching as in holynesse of life and other excellent gyftes And this latter sence doth best agree Neither is this addition superfluous Before God all the People whych sheweth that Chrysts excellencye was so manifest in the sight of all men that it was without all couler and vayne ostentation And hereeby may bee gathered a short definition of a true prophet which is such a one as ioyneth the vertue power of his workes to his words which wil not seke only to excel in the sight of men but also before GOD to walke sincerely with an vpright heart 21. But we trusted that it had ben hee which should haue redemed Israel as touching all these things to day is eueÌ„ the third day C. It shal euideÌ„tlly appeare by the text that they had not forsâ—ken the hope which they had conceyued coÌ„cerning Chryst though at the first sighte the woordes may seeme to importe the same But because the reporte of the commendation of Chryste contained in the 20. verse might haue discouraged a man hauing no tast of the Gosple Cleophas setteth against this offence the hope of the resurrection And although hereafter he shew himselfe fearefull and wauering in the hope thereof yet notwithstanding he dylligently gathereth all the helps hee can to support the same For it is likely that hee noted the thyrde Day to no other ende but because the Lord had promised vnto him that he would rise againe the thyrd day Also whereas after that he sheweth that the body was not fouÌ„d of the women and that they saw a vision of Angels and that the Women had spoken concerning the empty Sepulcher is referred to this ende that Chryste was risen Thus the Godly man hanging betwene faith Feare helpeth his faith and fighteth agaynst feare so much as he is able 22. Yea and certaine women also of our Companye made vs astonyed whych came Early vnto the Sepulcher Made vs astonyed R. Is this iuste cause of astonishment They ought rather to haue geeuen thankes vnto the Lord because those women knew these thinges Hereby we see how slowe wee are to beleue God whether he declare his will by wordes or by deedes Chryst had oftentimes spoken of hys Resurrection here signes are shewed and yet notwythstanding they doe not beleue Therefore it commeth of the singuler goodnes of God wheÌ„ our herts are opened to receiue his worde Hee may speeke a hundred times but hee shall finde no faith in vs vntil he himselfe worke the same in vs. 25. And he sayd vnto them O fooles and slowe of hearte to beleeue all that the Prophets haue spoken This reprehention seemeth to sharp for the infirmity of man But he which wayeth all circumstances shall easely vnderstaÌ„d that the disciples were not wtout cause so sharpely reprehended of our Sauiour Chryst vpon whom hee had ill bestowed so longe time his Labour which was almost without profite For we muste noate that the same which is spoken heere is not onely restrayned to these two but also a common faulte is set before them whych the rest of their fellowes might heere anon at theyr mouthes Chryste had so oftentimes tould them before of hys death so oftentimes also he had spokeÌ„ of a new and spyrituall life had confirmed his Doctrine by the sayings of the Prophets and yet notwithstaÌ„ding his words were spoken as it were to deafe men or rather to stockes and stones and being astonished wyth the feare of Death they wauer wyth the wynde Therefore he doth iustly attribute this wauering to folishnesse and maketh slouth and negligeÌ„ce the cause thereof because they were not more ready to beleue And he doth not only cast in their teeth that they were to slow to learne of him he being so excellente a Scholemaister but also hee casteth in their teeth theyr small regard to that sayings of the Prophets Euen as if he had sayd that their dulnesse had no excuse because the same could not staÌ„d but by them seeing both the Doctrin of the Prophets was so playne manyfest of it selfe and also so notably set forth vnto them Euen at this Day the greater parte of men beare the same blame of folly because they are vnapte to be taught But some man may demauÌ„d whether this O Fooles and slow of heart bee not a rayling sentence Question Whether also Chryst himselfe taught not saying Who soeuer sayth vnto his Brother thou foole shal be in daunger of Hell fire How commeth it to passe then that he obserueth not his owne doctrine I answere that Chryst both taught well and also did well Hee taught that it is a certaine kynde of murther to reproch our brother with words with priuat rashnesse and carnall affection to geue vnto our neighbour the name of foole But that which he spake in this place is not rayling or reproch but dutye it is not carnall affection but Spirituall Zeale it is not pryuate rashnes but publique Authority For in that hee calleth his Disciples fooles and slowe of heart to beleue it is a parte of that Sermon which being reuealed from heauen and confirmed with an innumerable sorte of myracles bryngeth Saluation vnto vs. For that holy sermon which of all other is most necessary for vs to Saluation consisteth of two parts The first part is a rehersal of the ten Commaundements The second is the Gospell of Chryste By the first we know that we are fooles dull abiecte curssed and dampned seeyng we doe none of these workes perfectly which the law of God commaundeth Therefore when Chryste blameth reprehendeth these his two Disciples he taketh vpon him the office of the law and sheweth vnto them their sinne and vnbeliefe that by this way hee myght bryng them to the knowledge of them selues that so they might the more coÌ„ueniently know Chryst their saluation R. If so bee Chryst had not sought theyr profite this sentence had bene a reproch But seeing such reprehensioÌ„s as this is proceeded of Charitie we must not counte them reproches neyther must we iudge by the words but by the affection C. Therefore let vs note that Chryst seeing his Disciples to be to negligent slouthful to make them more dilligent beginneth wyth reprehension So also muste they bee delte withall whom we knowe to bee neglygent or stubborne Yet notwythstanding the same must bee don wythout bytternesse For we must haue coÌ„passion vppon them which had rather beare a heauy yoake then obey the word of God 26. Ought not Chryst to haue suffered these thinges and to enter into his Glory C. There is no doubt but that the lord
spoken without lying Euen as before he fayned hym selfe to bee a Wayfarynge man For they are both one And this alone oughte to satisfie vs that as Chryste blynded theyr Eyes for a time wyth whom hee spake that they might count him for a Common person so for a time he made as though hee purposed to goe further fayninge no other thing then that which in dede he mynded to doe but because he mynded to hyde the manner of his departure So that hee deceyued not his Dysciples by this Dissimulation but held them for a time in suspence vntill the full time of manifestation came Wherfore they to much deceiue themselues which make him theyr Patron for theyr lyes 29. And they constrayned him saying Abide with vs for it draweth toward night and the day is farre passed And hee went in to tarry with them And they constrayned him That is to say they instantly required perswaded and intreated him For it followeth Abyde with vs For it had bene vnmannerly and Barbarouse to haue constrayned him by force to lodge with them But in the Disciples humanitie thankefulnesse and hospitallity is commended to vs all and in the Lord moderate ciuillity in shewynge himselfe not hard to be intreated And he went in to tarry The lord is constrayned and held not with externall violence but with faith and Godly prayers So the Lorde fayned that he would go further to the Patryarke Iacob Ge. 32.26 when he sayd Let mee goe for it is Day But Iacob helde and constrayned him saying I wil not let thee goe except thou blesse me So he dissembled before Moses that hee would goe farre from the Israelites saying Suffer me that my wrath may waxe hoate agaynste them Exo 32.11 and that I may blot them out and may make of thee a greate people But Moyses so held him by fayth and earnest prayers that hee was pacefied and reconciled wyth Israell So Chryste fayned that hee would goe farre from the Woman of Chanaan when he sayd I am not sente but vnto the lost sheepe of the house of Israel It is not good to take the childrens bread and to cast it vnto dogs Ma. 15.24 But he is held of the woman by faith Who answered Truth Lord for the dogges doe eate the Crumms which fall from their maisters table For the which it was sayde vnto her O Woman greate is thy fayth be it vnto thee as thou wilte Wherefore although Chryst is not onely inuincible but also omnipotent yet notwythstanding because he hath bounde hymselfe to his word and promises hee may be constrayned and helde by man with faith and prayer 30. And it came to passe as he sat at meate with them he tooke bread and blessed it and brake gaue to them C. Many thinke that Chryste dyd not geue at this time bread vnto his dysciples to eate for theyr refreshing corporally but rather for a holye signe of his body And this is very plausible to be spokē that the Lord was knowē in the Spyrituall glasse of his Supper For the Disciples beholding him wyth theyr corporal eyes knewe hym not Moreouer the Papistes take thys place when they goe about to defraud the people of the other parte of the sacrament But because this coniecture hath no shewe of probabillity to leane vnto we must more simpely vnderstād the wordes of Luke Namelie that Chryste takyng Breade in his handes gaue accordyng to his maner thāks And it appeareth that he had a specyall manner of praying with the which he knew his Disciples were famillyarly acquainted 1. Tim. 44. Ti. 1.15 that beinge admonyshed by this noate they might the better looke about them And here let vs learne by our maysters Example so often as wee eate bread to offer thankes geuinge vnto the author of Life the which in deede putteth a difference betwene vs prophane men 31. And their eyes were opened and they knew him and he vanyshed out of theyr sight C. By these words we are taughte that there was no Metamorphosis or trāsformation in Chryst by which hee deceyued the Eyes of men but rather that the eye sight of those which sawe him fayled them because they were helde Euē as straight after he vanished not from the eyes because his Body was of it selfe inuisible because God gaue them not power to behold the same Whereby wee gather that the Lorde holdeth our eyes so often as it pleaseth him insomuch that our sighte is no sight and that we cannot knowe that which is before our eyes And he vanished It were more agreeynge to this place to say And he withdrewe himselfe Or He got him out of their sighte And not with the old Interpreter to say Hee vanished out of theyr sighte For we aptely vse this woorde Vanished when we speake of smoke or of Spyrites But the Euangelyste speaketh not here of a Spyrit Luk. 4.29 but of a true body And in that he sodaynelie vanished out of their sight it is rather to be ascribed to the power of GOD then to a shadow or phantasie Question R. But why did he so quickely withdraw himselfe being knowē For now he should haue had more delight to talke thē before Aunsvver C. We answer that it is no marueile if Chryst sodainely got himselfe oute of sight so sone as he was knowen because to haue lōger sight was nothing profitable leaste as the Disciples by theyr owne disposition were to much geuen to the Earth they should desire againe to draw him to an earthly life Therefore so far forth as it was needefull to declare his Resurrection he offered himselfe to be sene But by hys sodaine departure he taught that they oughte to seeke him elsewhere then in the world 32. And they said betwen thēselues Dyd not our heartes burst wythin vs whyle he talked with vs by the way and opened to vs the scryptures C. The Kingdom of Chryst broughte to passe that the Disciples had a true and liuely feeling of that secret Grace of the Spyrit with the which they were at the first endued For God doth often times so work in his seruants that they know not the power of the Spyrit for a time but do onely feele the same by secrete instincte So the disciples had conceiued at the first a feruent desyre but without any greate attention or regarde of the same the which nowe they remember Nowe so soone as Chryst is knowen vnto them they begin to call to mynd that Grace whych before they had receiued without any taste and perceiue that they wer dull For they accuse themselues of neglygence as if they had sayde Howe commeth it to passe that we knew him not as we went together For when hee pearced our hearts we should haue cōsidered who he was Therefore thus oftentimes we fele the power of God Though wee vnderstande not the same yet neuertheles it worketh not in vain For the fruite followeth afterwarde This oughte to humble vs when wee know
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
whom alone forgeuenesse of Sinnes must be sought and he corrected the Pharisies which were present both for that they trusted ouer muche in them selues and contempned others in respecte of themselues And ther is no doubte but that this profited in many of them though not presentelye yet afterward C. So that in this sentence that incomparable fruit of Faith is noted which the Scrypture so ofteÌ„ commendeth as that it bringeth peace and Ioy to mens tonscyences and suffereth them not to be disquieted Wee being iustified by Faithe sayth Saynte Paule haue peace with God through our Lord Iesus Chryste Rom. 5.1 by whome also we haue had enteraunce by Fayth vnto his Grace wherein we hys GRACE wherein wee ioyse in hope of the Glory of GOD. Therefore Chryste ioyneth heere peace with Fayth So it was said to the VVoman diseased with an Issue of Bloude Thy Fayth hath saued thee Goe in Peace Reade our Annotations vppon the fifth Chapter of MARKE beginnynge at the 30. fower Verse ⧠CAP. THE EIGHT AND it CAME to passe afterwarde that hee hymself weÌ„t through euery Citye and Towne preaching shewyng the Kyngdome of God and and the twelue were with him R. In this place it is declared howe that Iesus Chryst when hee had Publiquely begun the Office of the Messias abode not still in one certayne City idle and slouthfull but went throughe Cities and Townes VVherein the excedyng Loue of GOD towardes men is declared For Chryst the Son of GOD dyd not tarry in any one City vntill they that were sicke and oute of the way came vnto him to be healed and to bee brought into the way of Truth but hee walketh through the whole Countrey and seketh after such Myserable persons as looked for no such Thynge and healed them Chryste also by this his Peregrination teacheth euery one of vs to follow hys calling For Christ was ordayned of GOD the Father to this ende and purpose that hee myght be the publique and General preacher of Iury of Galile If therfore Chryst the Sonne of GOD shunneth no labor no payne no perill onely to satisfy his callyng why then are not we miserable men styrred vp by his example to do nothing else then by all maner of meanes and with all diligence to follow our calling Reade the thyrd Chapter of Mathew the 2. Verse the fourth Chapter the 23. Verse the ninthe Chapter the 35 verse and the first Cap. of Marke the 14. Verse And the Twelue with him C. Luke sayth that the twelue Apostles preached the Kingdome of God with Chryst Whereby we gather that althoughe the ordinary office of teaching was not as yet committed vnto them yet notwithstanding they were daily prechers preparing audience vnto theyr Mayster so that although theyr condition was inferior yet notwithstanding they are said to be helpers with Christ 2. AND also certayne womeÌ„ which were healed of euill Spyrites and Infirmities Mary which is called Magdalene out of whom weÌ„t seuen Deuils A. In that the women followed it was a token of thankefulnes because they had receiued benefits of him both Spyrituall and corporall as in that they were taughe in the Gospel of the kingdome and were deliuered from euill Spyrites as was Mary Magdalene who had bene vexed with seuen deuils This fellowship may seeme to brynge smal honor vnto Chryst For what was more vnseemely for the Sonne of God then to carry about with him women that were defamed But hereby we see the better that those vices with that which we were laden before Faith do so litle hynder the Glory of Chryste â—h 5.22 that they do rather inlarge the same And in dede he is not sayd to haue found the church without wrynckell or spot which hee hath chosen but that he hath clensed the same with his Bloud that hee mighte make it pure and fayre Wherefore the miserable and shamefull condition of these women after they were deliuered form the same turned to the great glory of Chryst as to declare the excellent signes of his power and Grace Also theyr thankefulnesse is commended by Luke as is said because they followed theyr deliuerer contemning the shame of the World There is no doubte but that they were poynted at of some and the presence of Chryst was as it were a Theater to cause them to be sene but they refuse not to haue their shame openly knowen so that the Grace of Chryst might be manifestly knowen For in Mary there was a singuler myracle of the vnspeakeable goodnes of Chryst in that she being a woman possessed with seuen Deuils and as it were the most vile mancion of Sathan did not onelye vouchsafe her the honor of a Dysciple but also his Company Which is called Magdalene C. Luke addeth the name of Magdalene to put a difference betweene her and the sister of Martha and other Marâ—es of whych mencion is made in another place For that this was not the Sister of Lazarus and Martha it is to manifeste seeing that she was of Galile And to affirme her to bee the same sinfull Woman of whome mention is made in the chapter before is so folish absurd that it neede no loÌ„ger spreache of the same But most fondely and vnlearnedly of all other they wryte which by the seuen Deuils will haue seuen deadly sinnes vnderstode when as Luke heere manifestly testefieth that these Women were deliuered from vnclean Spyrits A. Of this Mary Magdalene Marke maketh mention saying When Iesus was rysen early the firste day after the Saboth Maâ— 16.9 he appered first to Mary Magdalene out of whom he had cast seuen Deuils 3 And Ioanna the wyfe of Chusa Herodes Steward and Susanna and many other which ministred vnto him of theyr Substance C. Seeing these women were rych Famous Matrons theyr Godly mind deserueth the more prayse spending vpon Chryst theyr money And not contented with this Duty setting aside theyr businesse at home they rather choose to follow him with enuy and many incommodities and to abide hard lodging then to haue delycate quietnes in theyr own houses And it may bee that Chuza Herodes Steward being to lyke vnto his mayster was quyte contrary to the purpose of his wyfe but the Godly womaÌ„ ouercame this let with the Feruencie and constancy oâ— her zeale R. As touching Chryst hee rather choase to liue vpon the stypend of others then to possesse much ryches in this world For he broughte himselfe into pouertie that he might sanctifye the same being otherwise contemptyble in his owne and by the same might prepare for vs heauenly euerlasting Riches A. Euen as Paule testefieth Ye know the Grace of our Lord Iesus Chryst that though he was rich 2. Cor. 8.9 yet for your sakes he became poore that ye through his Pouerty myghte bee made rich B. And in that he receiued at the handes the necessaries for thys Lyfe sowing spirituall things he confirmed that in himselfe which he taught his Disciples saying The labourer is
worthy of his meate Ma. 10.10 A. The which Doctrine the Apostle confirmeth with these Wordes 1. Co 9.11 If we sowe vnto you spirituall thynges is it much if wee reape your Carnall thynges And in another place Let him that is taught in the woord Gala. 6.6 Minister vnto him that teacheth him in all good thynges 4 When much people were gathered together and were come to him out of all Cities he spake by a Similitude R. Mathew hath And great multitudes were gathered together Ma. 13.2 Mar. 4 1 vnto him insomuch that he wente and sate in a ship and the whole Multytude stode on the shoare Hee spake by a Simillitude R. Luke meaneth not the Chryst did teach no other thinge then Parables and simillitudes For his chiefe Doctrine was the Gospell of the Kingdome of God euen as it is written in the Prophetes But some time hee vsed Parables and Simillitudes that he might more plainly explicate that which he taughte concerning the Kingdome of God myghte the more deepely prynt the same in the myndes of men For Parables and simillitudes haue a certaine wonderful Force to set forth and explicate the thinge of the which it is spoken Seeing therefore the purpose of Christ in this Sermon is to set the Authoritie of his Gospell free from slaunders to shew that not his Gospell but wycked and impenitent men are the Authors of euils he vseth the Parable of the sower most apte for this purpose and propoūdeth the same to the common people simpely adding in the ende of the Parable this short sentence He that hath eares to heare let him heare P. M. And this simillitude tendeth to this ende that wee myghte know that the Gospell is neuer without fruicte but is alway effectuall in some Euen as the Lord testefieth by his Prophet saying My woord shall not returne to me voyde but shal do whatsoeuer I will haue it Hereuppon it followeth that alwaies in that Congregation where true doctrine is deliuered there must needes be some members of the Church because the word of God is not without fruite and there must needes be some Church Isa 55.11 in the which notwithstāding all do not fructifie alike Euen as God geueth not his giftes to all alike For the Exposition of that which followeth till ye come to the 〈◊〉 Verse read the thyrtene Chapter of Mathew beginning at the 4. verse Cōcerning the sixtene Verse Read the 15. Verse of the 5. Chapter before Concerning the 17 and 18. Read the 10. Chapter of Mathew the 6. Verse For the 19. read the 12. of Mathew Verse 46. and for the rest till ye come to the 41. Verse Reade the eighte of Mathew Verse twentye three And from the 41. vnto the ende of the Chapter yee shall haue the Expositiō in the ninth of Mathew verse 18. ⧠CAP. THE NINTH IESVS CALled the 12. Disciples together and gaue them povver and Authoritie ouer all Deuils and that they mighte heale Diseases A. At what time these things were done Reade the third of Marke verse 13. For the Exposition hereof vntyll ye come to the seuenth Verse Read the tenth Chapter of Mathew beginnyng at the first verse and the sixt of Marke verse the 7. From the 7. Verse to the eightene Verse Read the fourtene Chapter of Mathewe beginning at the first verse and the sixte of MARKE beginning at the fourtene Verse and the sixte of IOHN the fifte Verse For the eightene Verse vnto the two and twenty Verse Read the sixetene of MATHEW Verse thyrteene and the eighte of Marke verse seuen and twentie For the two and twenty Read the seuentene Chapter of Mathew verse two and twenty and the Eyghte of Marke Verse 31. For the three and twenty and foure and twenty Verses Reade the tenthe Chapter of Mathew Verse eight and thyrty and the sixtene Chapter verse foure and twenty and the 8. of Marke Verse foure and thirty and the fourtene of Luke Verse seuen and twenty and Chapter seuentene three and thirty Iohn twelue and fiue and twenty For the fiue and twenty reade the sixtene of Mathew Verse sixe twēty and the eight of Marke the sixe thirty Verse For the sixe and twenty Read the twelfthe of Luke Verse the Eyghte and Mathew the tenth Verse three thyrty For the seuen and twenty read the sixtene of Mathew Verse eyghte and twentye and the ninth of Marke Verse the first For the eight and twenty Verse so tyll yee come to the one fifty verse Read the seuentene Chapter of Mathew beginning at the first Verse the ninth of Marke Verse 2. 51. And it came to passe when the time was come that he should be receiued vp he set his Face to goe to Hierusalem C. This Historye is onely set downe by our Euangelyst the which notwithstanding is very profitable for many causes For heere first of all the Deuine fortytude of Chryst and his constancy in despysing death is descrybed Secondely what mortall Enmities the Controuersies of Religion do breede Thirdly how rashly the Nature of man is carried with violence to impatiēce fourthly how ready wee are to fall in imitating Sainctes and laste of all wee are called to meekenes by the Example of Chryst That he should be taken vp C. The Death of Chryst is called an Assumption not onely because he was then taken away from amonge mē but also because he is ascended into heauen with our Flesh B. Therefore the hower of Death approching he would also goe vnto the place of his Deathe to teach that hee would not die by Force but willingly and of his owne accord He set his face to goe to Hierusalem B. That is to say hee bended hymselfe with firme purpose to goe to Hierusalem and was fully determined to goe thyther his minde being hardened agaynst all euils that might ensue of the same C. For Luke by these Wordes He set his face expresseth that Christ hauing Death before his eyes subduing the feare thereof went forwarde to suffer the same withall notwithstanding he sheweth that he did striue that he might valiantly offer himself to deth as the Conquerer of feare For if so be there had ben no feare no difficulty no contention no care obiected to what end should he harden and stedfastly set his Face But because hee was neither slow nor yet rash it was meete he should be moued with cruel and bitter Death yea with horrible Tormente which he knew honge ouer his head by the seuere iudgement of God that which thing did so litle obscure and deminish his Glory that it is rather a notable Documente of his exceeding Loue towarde vs because hee not regardinge himselfe to work our Saluation wēt through the middest of terrors feares vnto Death the Day wherof he knew was at hand 52. And sent Messengers before him and they went and entered into a Towne of the Samaritās to make ready for him R. To the ende wee may