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
Salte in your selues and haue peace amonge your selues one with another Salte is good Read the 13. Verse of the 5. chapter of S. Mathew Haue Salt in your selues C This word Salte may be taken diuersly as to signifye the relishe of a sweete smel which is gotten by fayth Or els the wisedome of the Spyrite according to the saying of S. Paule Let your Speach bee alwayes in Grace poudered with Salt Notwithstanding because it is more lykely that this latter sentence of the wordes going before Chryst doth rather seeme to exhorte his Disciples to keepe the Vigor and strength of fayth the whych also shall season other As if he should say You must endeuoure your selues not only to be salte within but also to season others Notwithstanding because Salte with his salmes doth bite therefore by and by he doth shewe that the sawse must be tempered that peace notwithstanding may abyde inuiolable Iohn 13. A. The Peace I say the Foūdation whereof is Gods truthe to the which peace Chryst exhorteth his saying in another place In this shall all men know that yee are my Disciples if ye loue one another FINIS Chapter the Tenthe AND when hee rose from thence hee wente into the Coastes of Iewry through the Region that is beyonde Iordane And the People resorted vnto him afreshe and as hee was wont he taught them againe And vvhen he rose from thence A. Reade the 25. Chapter of Mathew He vvent into the Coastes of Ievvry As if hee should say Hee leauinge Galile he went into that part of Iewry which is beyonde Iordane in the which Iohn first taughte And as vvas vvont he taughte B. Heere the ministery and office of teaching is commended in the which it is euydent that the Lord was daily conuersaunte Whereby we are admonished that the Church hath nothing more necessary and holesome then the preaching of the Gospell For Marke affyrmeth here that the Lord was accustomed to preach daily As concerning the Exposition of the second Verse Reade the 19. of Math. going before and the third verse 3. And he aunswered and sayde vnto them What dyd Moses commaund you to doe A. Mathew wryteth that the Pharises asked the Lorde at the Seconde time as concerning the Bill of Dyuorsement when they had heard the answer to their first question whether it were lawfull to put away a wyfe Whereby wee see that the Euāgelystes sought not so much to place the deedes of Christ in order as his words Mathew doth more orderly and plainly intreate of this History then our Euangelyst Marke As touching the Exposition of that which followeth from this third verse vnto the 32. Reade the 19. Chapter of Mathew 32 And they were in the way going vp to Hierusalem And IESVS wente vp before thē and they were amased and followed and wer afraid and Iesus tooke the Twelue agayne and began to tell them what thinges should happen vnto him A. Chryst wente before meaning thereby to declare with how prest and willing a mynd he went vnto the crosse The Disciples followe but sorrowing murmuringe and with Heauie Cheare because he would caste hymselfe willingly to manifest Daunger Also they marueile at his Constante mynde and they feared least they thē selues through him should come into lyke perill Read the 20. cap. of Math. beginning at the 17. verse 35. And Iames and Iohn the sons of Zebede came vnto hym sayinge Maister we would that thou shouldest do for vs whatsoeuer we desire BV. These words declare how gretly flesh and blond falleth from the right path and wyth how greate Desire inflamed by Ambytion it clymeth vnto Honour The Dyscyples heard a lyttle before what and how great thynges the Lord should suffer But as though they had heard no such matter they dreame by and by of a temperall Kingdome But it was sayd vnto thē ye wot not what ye aske As concerning the agreemente betweene our Euangelyste Marke and Mathew about thys History we haue sufficiently spoken in the 20. Chapter of Mathew all ready As touchynge that whych followeth vnto the fortye two Verse Reade the Twenty chapter of Mathew 42. But Iesus when hee had called them vnto hym sayd vnto them yee know that they which seeme to beare rule amonge the Natiōs raigne as Lordes ouer them and they that be greate amonge them exercise authority vppon them But Iesus vvhen he had called them A. Our Sauiour Chryste vsed greate modesty and gentlenes toward his disciples who although they had heard him so often speake of the crosse yet foolishly and ambitiouslye looked for earthly dominion and gouernmēt Ye knovv that they vvhich seme to beare rule Mathew more plainely sayth Yee know that the Princes of the Gentiles haue dominion ouer them and they that are greate exercyse authority vpon them As if he should say So often as yee heare me speake of the Kingdome of Heauen the which is spyrituall and differeth no lesse from the Kingdome of this Worlde then the Earth differeth from the Heauen I woulde not haue you to imagin such a shewe and Glory of Thynges as you see in erthly kingdomes B. For ye knowe that they which seeme to beare rule amōg the nations of this world exercise authority vpon the people which are subiecte to theyr authority take heede that it be not so amonge you BV. A man truely may meruayle with what Face they can chalenge to themselues Kingdomes and Lordeshyps which requyre to be counted for the true Successors of Chryst and of the Apostles seeing the Lord so plainly sayth it shall not be so amonge you B. It is the Office of Bishops to teach and to goe before the flocke in example of Godly life But truly disdayne pompe and the pleasure of this Worlde will not suffer many to do as they should do But for this and that which followeth vnto the 46. Verse Read the twenty Chapter of Math. 46. And they came to Hiericho as he wēt out of the city of Hiericho with his Dysciples and a great number of people Blynde Bartimaeus the Son of Timaeus sat by the highwaies side begging Bartimaeus the Son of Timaeus Our Euangelist maketh mention but of one blind man adding his name of whome Mathew maketh mention saying that there were two blynd mē And he sayth that hee was called Bartimaeus and making the same more plain he addeth also saying The son of Timaeus Whereby it appeareth that this man was wel known among the greatest part of men As concernynge this Verse and the two Verses following read the 20. cap. of Mathew And Iesus stoode still and tōmaunded him to be called and they called the blynd mā saying vnto him Bee of good comfort rise he calleth thee And Iesus stoode still A. Luke hath And hee commaunded him to be brought Mathew hath And hee called thē And they called the blynde Only our Euangeliste Marke maketh mention of these thinges E. The Apostles obeing the commaundement of the Lord do call him adding moreouer
MARLORATUS 〈◊〉 Original Engraving Publish'd under the Inspection of Bâ—â—aâ— A CATHOlike and Ecclesiasticall Exposition of the Holy Gospell after S. Marke and LVKE GATHERED OVT OF all the singuler and approued deuines vvhich the Lorde hath geuen to hys Church by Augustine Marlorat And translated out of Latine into English by THOMAS TIMME Minister SENE AND Alowed according to the order appointed Imprinted at London in Fleetestreate neare vnto S. Dunstanes Church by Thomas Marsh 1583. Cum Priuilegio THE NAMES OF THE AVTHORS OVT OF whose Bookes this Exposition is collected and the Letters capitoll whereby their Names are to be knowen in the reading of the same Martin Bucer marked thus B. Caluin C. Erasmus E. Musculus M Philip Melanchton P. Erasmus Sarcerius S. Brentius R. Bullinger BV. Zuinglius Z. Vitus Theodorus V. Augustyne Marlorat A. TO THE RIGHT HONORABLE HIS VERY GOOD LORD AND MAISTER SYR VVILLIAM BROOKE KNIGHTE LORDE COBHAM AND LORD VVARDEN OF THE CINQVE PORTES THOMAS TIMME WISHETH INCREASE OF ALL TRVE HAPPINES AND HOnor vvyth the contynuall Comforte of the Spyrite of Consolation I Haue heeretofore Righte Honorable and my very good Lord presented you with Marlorat his collection vpon the Euangelyste S. Mathewe and I had longe ere this offered vnto you the same Authors collection vpon Marke and Luke had the Printer with as much spede passed the same through the presse as I vvyth dilligence translated it But time hauing at the last ouercome all delayes this Exposition vpopn the Gospell of S. Marke and Luke necessarily setteth it selfe betwene that of Mathew and Iohn alredy prynted whereby a pleasaunt harmony and perfect consente of the fower Euangelistes doth the better appeare Howe necessarye and profitable this deuine Exposition will be vnto the Church the grauity credit and Authoritie of those Godly Fathers both old new out of whose workes and labors the same hath bene collected by that blessed Martir of Fraunce Augustine Marlorat do sufficiently testefie Therefore as the learned in the Latine Tongue haue and doe reape great Profite by this Theologicall Exposition so I thought good for the more generall profite of my country men to translate the same into the english tongue The which my labor of all the rest the least I haue thought good to dedicate vnto youre Honor most humbly beseching you to accept the same accordyng to your wonted goodnesse and to pardon my bouldnesse Thus I ceasse beseching the god of all glory to make you Partaker of that Honor which is prepared for the Sayncts by Iesus Chryst in the Kingdome of Heauen YOVR HONORS MOST BOVNDEN to serue in the Lord THOMAS TYMME A CATHOLICKE AND ECclesiastical exposition of the holy Gospell after St. Marke Luke Collected by Augustine Marlorat The Argument of St. Marke BV. AT WHAT time the Euangelist St. Marke writte his Gospel it caÌ„not certainly bee gathered by any historyes A. Nay who it was that writte it the Wryghters among themselues do not sufficiently define some of them affyrming that he was one of the three score and ten Dysciples which both sawe and heard the Lord Iesus hymselfe in the fleshe other some iudge that hee was a Cytyzen of Hierusalem Act. 12 the sonne of that Mary of whom S. Luke maketh mention B. This man as they say was a Companion of the Apostle Paule of whom hee himselfe speaketh saying Coloss 4. Aristarchus my pryson fellow saluteth you and Marcus Barnabas sisters sonne The Apostle Peter also maketh mention of a certayne man whose name was Marke whom he calleth his son wrighting after this maner 2. Pet. 5. The Congregation of theÌ„ which at Babilon are companions of your election saluteth you and so doth Marcus my sonne But seeing that hee hath writteÌ„ nothing of himselfe C. We ought not curiously to search concerning this matter because it is sufficieÌ„t for vs onely to knowe that he is ordeined by God to bee a lawefull witnesse which setteth forth nothing but by the fore instruction of the holy Ghoste B. Notwithstanding whereas some do make him the Imitator and abridger of Mathew they doe it altogether wtout reason otherwise there should not be fower but only three Euangelysts C. Beside this Marke doth not follow euery where the order which Mathew kept for euen in the begining as touching the ordering of the matter he doth differ from him and hee declareth certayne things which Mathew omitted and sometime wryteth at large of that thinge which in the narration whereof Mathew is very bryefe It is probable certaynely by many thinges and we may lawfully coniecture by the matter it selfe also that Marke neuer sawe the booke which Mathew wrote wheÌ„ hee did write his owne so farre was it from him of purpose to abridge and bring that which Mathew had wrytteÌ„ into a short Compendium Wee may haue the same Iudgement of Luke also For the diuersity which appeareth to bee in these three Euangelists may not be sayd of vs to be curiously fought for of them with dilligence but seeing euery of them purposed faythfully and simpely to commit in writing that which they knewe certaynely to be true they kept all that order which seemed vnto them best And as this came not by chaunce but by the prouidence of God which guided them euen so the holy Ghost mynistered and gaue vnto them a merueilouse consent and agreement in a diuerse forme order of wryting the which only were sufficient to bring credit vnto theÌ„ if there could no greater authority be had B. Moreouer those thinges which pertayned to the narration of the Euangelicall Hystory are marueilouse bryefly set forth heere by Marke in sixtene Chapters notwithstaÌ„ding in the principall matters least he should seeme to bring in any thynge contrary to the proportion of the EuaÌ„gelicall hystory He proceedeth in a very apt and excellent order neuer painting the matter with worldly wysedome and EloqueÌ„ce which wtout it of it selfe is most playne all the order of his writing worke staÌ„deth by the reuerend maiesty and elloquence of the holy Ghoste ⧠THE FIRST CHAPter of S. Marke 1 The beginninge of the Gospell of Iesu Chryste the sonne of God as it is written in the Prophets Behold 2 I send my Messenger before thy face which shall prepare thy way before thee The beginning of the Gospell BV. The EuaÌ„gelist Marke beginneth the hystory of the Gospell at the Baptisme doctryne of IOHN the Baptist shewing what he taught what hee witnessed of Chryste the Lord how he behaued himselfe baptized Christe To the whych hee addeth out of hand how Christe was anoynted and reuealed how hee was exercysed with grieuouse temptation and last of all how hee came forth and preached the Kyngdome of God C. Therefore although it be part of the Gospell which Math. and Luke doe declare and set forth in the first and second Chapter of the Euangelicall hystory yet notwithstanding it is not from the matter that Marke placed the beginning of the Gospell
verse the 4. 5. 6. also reade the exposition of the 13. of Math. beginning at the 55. verse 7. And he called the twelue and began to send them forth two and two and gaue theÌ„ power agaynst vncleane spirites And he called the tvvelue A. This place agreeth with that whych is in the 10. of Math. the 1. verse And began to send them forth tvvo and tvvo Luk. 10. Luke sayth that the Lord hauinge appoynted the seuenty Dysciples sente them two and two before him And gaue them povver agaynst vncleane Spirites These wordes are expounded in the first verse of the tenth of Math. Where also loke for the exposition of the 8. verse following 9. But should be shoed with SaÌ„dales and that they should not put on two Coates But should be shoed vvith Sandales E. A Sandale is a kinde of Shooe among the Grecians appertayninge to Women the which onely kept the soales of the feete from harme and were tyed crosse the foote with narrow latchets And that they shoulde not put on tvvo Coates Luke more playnely sayth Neyther shall yee haue two Coates Namely one on and another to carry For the rest of this verse and that which is coÌ„tayned in the tenth and 11. following reade the tenth of Math. beginning at eleuenth verse 12. And they went out and preached that men should repent And they vvent out and preached C. Math. declareth not what the Apostells did Our Euangelistes Marke Luk. 9. and Luke say that they went through that Prouince that they were appoynted By whose words it doth euideÌ„tly appeare that the Office which Chryste then coÌ„ted vnto th'Apostells was but temporall and for a fewe dayes For they say that they went through townes Cytyes and there is no doubt but the very shortly they returned to their maister agayne as it is sayd in another place That men should repent Math. sayth that the Lord commaunded the Apostelles to preach that the Kingdome of Heauen was come Math. 10. Luk. 9. Luke simply sayth that hee commaundeth them to preache the kingdome of God and to heale the sicke The same commaundement he gaue to the other seuenty Disciples whom he sente before him to those places whether hee ment to come But as it may appeare by this place this also was added that men should repent because as Mathew hath the kyngdome of heauen was come And this was the very summe and principall poynte of the preaching of Iohn the Baptist of Christ also and his Apostles the which thing is dilligently to be noted 13. And they cast out many Diuells and anoynted many that vvere sicke vvith Oyle and healed them And they cast out many Diuell B. Where as Christe coÌ„maunded with the preaching of the kingdome of God to heale the sicke to clense the Leapers to rayse the deade and to cast out Diuells he did it to this end that this doctrine of life might by great signes bee commended to the whole worlde with no lesse excellency than the law was commended to the Iewes and that it might also be declared that the kingdome of Christe doth bring sauing health both to body and soule And anoynted many vvith oyle C. Here it may be demaunded Obiecti why the Apostells vsed to anoynte with Oyle and to what ende seeinge they had the gyfte of healing Answer Certayne learned meÌ„ say that it was a kynde of medicine And wee confesse that Oyle was very much vsed in those countreys but yet there is nothing more vnlykely than that the Apostles vsed ordinary and Naturall remedies which mighte obscure the myracles of Christe For the Lord did not make them cunning in the Art of healinge or of Phisicke but rather commaunded them to doe myracles that thereby they might styrre vp all Iewry Wee do determyne therefore that this was a visible signe of spirituall inuisible grace by the which they declared that health did proceede from the secret power of God of which they were mynisters For in the time of the lawe the grace of the spirite was commonly figured by oyle But how preposterously and out of all order haue they imitated the Apostelles which haue brought and established in the Church a continuall order and ryte of anoynting the sicke seeing that Christe gaue the gyft of healing to his Apostelles not that they should commit the same as by righte of Inheritaunce to their Posterity but that it mighte bee for a time a seale of the doctrine of the Gospell An abuse of Christs miracles by the Papists And at this day the foolishe ignorance of the Papistes is very ridiculous which say that their stinkinge anoynting is a Sacrament by the which they bring those that are almost deade to the graue A. They abuse also the commaundement of Iames which sayth Is any diseased among you Iames. 5. let him call for the Elders of the Church and let them pray for him and anoynte him vvith oyle in the name of the Lord. 14. And king Herode heard of him Math. 14. a Luke 9. b. for his name vvas spread abroade and hee sayd Iohn Baptist is rysen agayne from the deade and therefore mighty vvorkes doe shew forth theÌ„selues in him And king Herode heard of him A. By the wordes of Mathew and Luke these wordes are thus to bee framed At that time Herod the king heard of the fame of Iesu and all that he did Our Euangelist in steede of these words the fame of Iesu hath His name vvas spread abroade But these things are expounded in Math. Chrysostome sayth that this fame of Iesu was not knowne to Herode at the first beginning of myracles but longe after namely shortely after the death of Iohn And hee sayd Iohn Baptist is rysen agayne from the deade The same words hath the Euangelist Mathew But Luke seemeth to disagree sayinge And hee doubted because it vvas sayd of some that IOHN vvas rysen from the Deade and of other some that ELIAS appeared and of some others that some of the olde Prophets was risen And Herod sayd Iohn haue I beheaded But vvho is this of vvhom I heare such thinges But these places may easely be reconsiled if wee say that HERODE firste of all contrary to the expectacion of others spake these wordes which LVKE hath So soone as hee hearde of the Fame of IESV But afterwarde the power of Christes Myracles beinge corroborated and confirmed that hee fell into their Opinion which sayde that IOHN was rysen from the deade and that he spake those thinges which are written by our Euangelists S. Mathewe and Marke the which is most likely As concerninge these verses reade in the 14. Chapter of S. Mathew 15. Other sayd that it is Elias Some sayd that it is a Prophet or as one of the Prophets 16. But vvhen HERODE had heard of him he sayd It is IOHN vvhom I beheadded he is rysen from death 17. For HERODE him selfe had sente forth His serâ—ants and layde handes vppon IOHN
this saying Bee of good cheere arise Iesus calleth thee By the which words the blynde man conceiued such hope that casting away his cloake by the which he was defended from the coulde that he sprang ran to Iesus As touching that whych followeth concerning the exposition of the other two verses following Read the 20. cap. of Mathew 51. And Iesus answered and sayde vnto him What wilt thou that I doe vnto thee The blynd man sayd vnto him maister that I might receiue my sighte Mayster A. Our Euangelist vseth here the Chalde word Rabboni maister for the which the Hebrewes haue Rab or Rabbi The Euangelist Mat. hath Lord that our eyes may be opened Luke hath Lord that I may receiue my sight 52. Iesus said vnto him Go thy way thy faith hath saued thee And immediately he receiued his sight followed Iesus in the way Go thy vvay thy faith A. Luke hath receiue thy sight thy faith hath saued thee And by by he receiued his sight and followed him glorifying god And all the people when they saw it gaue God the praise As concerninge this faith Read the 9. of Mat. BV. Fayth truly saueth vs not our workes nor merits For it coÌ„meth by the deuyne mercy free grace of God that we liue And follovved Iesus in the vvay Whersoeuer faith is there is a diligent study to heare Gods word a following of Chryst without delay For Faith before all other thinges iustifieth vs and keepeth vs in the obedience of the law of Chryst that we may at no time depart from his way FINIS Chapter the 11. ANd wheÌ„ they came nie to IerusaleÌ„ vnto Bethphage Bethany at the mount of Oliues hee sendeth forth two of his Disciples Our Sauiour Chryst at the laste commeth to Hierusalem in the which he should be offered a sacrifice for the sins of the whole world and should redeme the beleuing from sin and deth But before he plaid the priest in offering himself he would shew himselfe to be a king also and a deliuerer of his faithfull people For therfore he entereth with kingly pompe into HierusaleÌ„ 4. And they wente theyr waye and founde the Coulte tyed by the dore without in place where two wayes met and they loosed him A. Thys our Euangelyst Luke also make a large description how the Apostles went to bring the asse and the coulte In steade of the which the EuaÌ„gelist Mathew onely hath And the disciples weÌ„t did as Iesus coÌ„maunded them And found the coulâ— Luke more briefly sayth And they found as he had sayd vnto them 5. And diuers of them that stode there sayd vnto them What do yee loosing the Asse Luke wryteth that they were the Owners of the asse that asked this questioÌ„ what do ye loosinge the ass That is to saye whye do ye lose the asse Or eles it is thus much to saye what will ye do when yee haue loosed the Asse As touching the rest and that whych followeth Reade the one and twentye Chapter of Mathew 9. And they that went before they that followed cryed saying Hosanna Blessed is he that commeth in the name of the Lord. And they that vvent before B. At what time this acclamatioÌ„ or cry was made vnto Chryste by the multitude S. Luke declareth in these woords saying And when hee was now come to the goyng downe of the Mounte of Oliues the whole Multitude of the Dysciples beganne to reioyse and to prayse GOD wyth a loude Voyce for all the Myracles that they had seene saying Blessed be the Kynge that commeth in the Name of the Lord. And straighte way hee addeth that which neither Mathew nor our EuaÌ„gelyst Marke addeth sayinge Peace in Heauen and Glory in the hyghest By the which Wordes the People mente to declare that then trewe Peace was geuen to men in Heauen and that the Glory of GOD shined forth Luke 19. As if they had sayd The Heauenly GOD is pleased with vs. Wherefore we must exalt him he dwelling in the hye Heauens seeinge hee sendeth vnto vs the promised king we do well perceiue that hee is at one with vs. Whereuppon wee wil glorify and prayse his name which only of his mercy and goodnes hath perfourmed that vnto vs which hee promised C. It may be the men may be at peace amonge themselues and in the meane time at Warre wyth God S. Paule sayth that Chryst hath pacifyed all things both in Heauen Coloss â— and in Earth Christ therefore is the bond of our coniunction Wherefore God must be glorified for that peace For then he reuealed his Glory which shyneth in all his workes but specially in this his mercy and redemption Luke beside these things addeth saying And some of the Pharisies of the Company sayd vnto him Mayster rebuke thy Disciples Hee sayd vnto them I tell you that if these houlde theyr Peace then shall the Stones crye And afterward when the Children cryed to him Hosiahna in the Temple they were displeased which were the chiefe Pryestes because the honour of the Messias was attributed vnto him and they sayde vnto him Doest thou heare what these say Reade the one and twenty Chapter of Mathew Chryst doth plainely declare that those thynges which are here done are don by the Spyrite of God If these sayth hee houlde theyr peace the stones shal cry R. That is to say God hath so appoynted that Chryst at this time shold be made manifest and shall enter into his Kyngdome And who can make the decree of GOD of none effecte That whych is done is Gods worke Luke 19 And who can let that this Worke of God shall not bee promoted If Men houlde they re peace then shall Chyldren cry And if Chyldren keepe silence then shall the stones make anoyse For Chryst must be reuealed maugar the Heads of the hie priests Scribes and Pharises After these thinges hee addeth by and by saying â—uke 19 And when he was come nye hee saw the City and wepte ouer it saying Yf thou hadst knowne c. The which wee will declare when we come to the same chapter of Luke As concerning the Exposition of that which followeth vnto the 18. Verse Read the 21 cap. of Mathew 18. And the Scribes and hyghe Priestes hearde it and soughte howe to destroy him For they feared him because all the People was astonyed at his Doctrine A. The Euangelyste Luke hathe And he taught daily in the temple but the hie Pryestes Scribes Elders of the People sought to destroye him c. B. Let euery Chrystian here note in these high Pryestes and Scrybes the nature of true impiety That which Chryst did was the worke of the Holy Ghost whereat the Scribes and Sacrifising Pryestes might iustly haue merueiled And because they had the lawfull administration of Ecclesiasticall matters they should haue followed it But behoulde impiety it is so farre from acknowledging it to be the worke of God and from repentance that
they desired to suppresse that which manifestly appeared to be true not that they went about to extinguish the glory of theyr maister but because of theyr dulnes which made them vneasy to be taught hardned them BV. But it is not here expressed vnto vs what words the Lord vsed in this reprehension of his disciples Luke 24 In Luke we read certaine words which tend to this end where by we may gather what that was which is not here expressed Let vs hereby learne to know that the Lord is angry gretly displeased with our vnbeliefe which haue such euident testimonies of the resurrection of our Fleshe and yet do doubte Wee muste all wayes fyrmely belieue that whych is confyrmed wyth such vndoubted testimonies As touchyng that whych followeth vnto the 19. verse Read the 28. of Mathew 19. So then when the Lorde had spoken vnto them Hee was receiued into Heauen and sate him downe on the right hand of God So when the Lord had BV. An other speciall poynte of our Religion is heere put downe vnto vs by Marke to the which at the lengthe all Thynges being finished our lorde Iesus came at the lengthe Hee was receyued sayeth hee into Heauen He hath put down that vnto vs in few wordes which Luke by many wordes declareth For the ascention of the Lord into Heauen Read the 8. of Math. And sate him downe on the righte hand of God BV. That is to say hee being entered into his Kingdome hath receyued power of all thynges both in heauen and in Earth As concerning the right Hand of God the sittyng of CHRIST at the ryghte Hande of the Father and the Kingedome of CHRISTE we haue spoken largely in the 22. cap. of Math. 26 and 28 20. And they wente forthe and preached euery where the Lorde workyng wyth them confirming the Woord with signes following BV. Heere the exact faith and the continuall diligence of the Apostles of the Lord is commended vnto vs. They Obeyed the LORDE whych commaunded them to preache the Gospell throughoute the whole World leauing vnto vs an Example to frame our selues and all that wee haue accordynge to the will and pleasure of the Lorde As touching that which concerneth the more Ample enlargyng of the exposition of this place Read the 28. Chapter of Mathewe the 20. verse FINIS Finalis AMBROSE in Lib. DE Virginibus Omnis anima accedit ad Chrystum quia omnia Christus est nobis Si vulnera curare desideras medicus est Si febribus aestuas fons est Si grauaris iniquitate iustitia est Si auxilio indiges virtus est Si mortem times vita est Si coelum desideras via est Si tenebras fugis lux est Sicibum queris alimentū est THE NAMES OF THOSE out of whose workes this exposition is gathered as followeth Martin Bucer B. Caluine C. Erasmus E. Musculus M. Philip Melanchton P. Erasmus Sarcerius E. Brentius R. Bullinger BV. Zuinglius Z. Vitus Theodorus V. Augustine Marlorate A. The Argument C LVKE the faithfull writer of the Euangelicall Historye was the inseperable Companion of the Apostle Paule euen as hee playnely gieueth Testimony of him selfe Many affirme that thys Luke was at the first by his profession a Phisition at Antioche Afterwarde when hee came to the Knowledge of Christe that he was studiouse in the Faith and exercised in Christian piety to his great commendation and they apply vnto him this place of S. Paule Deare Lucas the Phisition greeteth you A. The which notwithstandinge hereafter wee will shew to bee very vnlykely Colos 4.14 But their opinion is more probable which affirme hym to be one of those three which brought the latter Epistle to the Corinthians as wee may reade in the 18. verse of the 8. Chapter to the Corinthians 2. Timot. 4.11 And this is without all controuersie that Paule made mentition of this our Euangeliste when hee wrote thus vnto Philemon Marcus 2. Timo. 2.8 Aristarchus Demas Lucas my fellow labourers salute you And writinge vnto Timothe hee sheweth that hee suffered with him all maner of perilles for the name of Christ when as all the rest of his fellowes either forsooke him or els fell away Luke saith he is with me alone C. Notwithstandinge that which Eusebius affirmeth is to childish as that Paule is the Author of that Gospell of the which S. Luke beareth the name because he maketh mention of his Gospell As though it did not euydentlye appeare by that which is straight after added that hee speaketh of the whole preaching and not of one Booke For he saith For the which I suffer trouble euen vnto bondes And it is certain that he did not suffer bonds for the writing of a Booke but because he did minister preach with opē mouth the Doctrine of Christ A. More ouer this faithfull Seruaunte of Chryst S. Luke hath left vnto vs two sacred Histories the which he hath writtē no lesse diligently thē faithfully R. In the first hee hath written both Learnedly and also most plainely concerning the acts Doctrine and Ghospell of our Lord and Sauiour Iesus Christ in the other he hath very artificially pēned the Actes of the Apostles of christ from the time of his assention into Heauen And both these hee he queathed to a certaine godly Religious man named Theophilus his deare friend C. that hauinge the custody of this Heauenly treasure hee might faithfully leaue and dispose the same vnto his Posterity A. But because the author him selfe contrary to the maner of the other Euāgelists hath made a preface to this Euangelicall hystory let vs cōtented wyth these few words come to the explication of the same FINIS Chapter the first 1. FOr asmuch as manye haue taken in hand to set forth in order the declaration of those thynges vvhych are most suredly to bee beleeued amonge vs. For as much as many R. This Exordium and preface which Luke hath set before his worke sheweth to whom this worke was dedicated and also what mooued the author him selfe to write the same C. Where fore only Luke maketh a preface to his Gospell that he might briefely shewe the cause which mooued him to write But where as hee writeth to one man alone it seemeth very absurde seeing it rather appertayned to his Offyce to call men generally to the Fayth by the open sounde of the Trump Therefore it seemeth not meete that the Doctryne which belongeth not to one or to two no more but to all estates of men should be by him priuately dedicated to his Theophilus Hereupon it came to passe the some thoughte this word Theophilus to be a name appellatiue and that al the Godly are called theophilos that is to say Louers of God of the Greeke worde Theos and Philos. To the which Opinion the Epithete whych is therewithal added is contrary For hee calleth him Most exellent Theophilus And wee neede not be a fearde of that absurdity which mooued them
soone as I had searched oute diligentlye all thinges from the beginning c. For the Teacher must take heede that hee teache nothing but that is sounde true and most certayne Also the Godly hearers must be assertayned of that doctryne which they must beleue that it is the worde of God and the moste sincere truthe Otherwyse they shall not bee able to stande agaynst Synne Death and Hell For by Fayth onely in the worde of God these are ouercome the which cannot be firme sincere excepte first of all the mynde bee assured concerninge the truth of the worde Most excellente Theophilus E. Theophilus is the proper name of a notable and worthy Personage to whom this Booke which appertayneth to all the faythfull was dedicated by S. Luke euen as wee haue sayd before in the first verse 4. That thou mightest know the certainty of those things whereof thou hast ben informed That thou mightest know E. The latine word is not vt Cognoscas but vt Agnosias betwene the which there is dyfference for Cognoscere signifieth to know but Agnoscere signifieth to know of olde or by proofe As wee knowe him whose face we haue seene not many yeares before Whereof thou hast bene informed In olde time they which were newly baptised had deliuered vnto them the mysteries of the Christian fayth but by word of mouth without writing according to the maner of those olde Deuines amonge the Aegyptians Druides vvere somtime in Fâ—ance called Gallia one of the the tvvo estates of lâ—ke conâ—ition as the spiritualty is novv among vs. and of the Druides amonge the Frenchmen This was to be newly instructed in the misteries the which Paule and Luke call in Greeke Gatechein for Echein signifieth to sounde with the voyce whereof came Catechein which signifieth to teache and instruct by worde of mouth those thinges which thou wilt not leaue in wrytinge Whereupon they which were taught were called after the same maner Catechoumenoi or Catechetoi that is not yet entered into Religion and they which taughte Catechetai that is to say Teachers The Sence therefore and meaninge of S. Luke is this That thou mightest nowe more fully and certainly know by wryting those thinges which thou afore time at thy entery into Religion learnedst by woorde of mouth Hereby wee learne that wee must reade S. Luke to this ende that wee might be without all feare and secure in his narration not doubtinge whether he speake in good sooth yea or no but assuring our selues that wee haue a true and most certaine narration The certainty of those thinges E. Wee doe the more assuredly knowe those thinges which wee haue learned by writing and order specially if wee haue hearde the same before of others or all one thing of the selfe same men because the continuance of the narration doth bring great credit to any thing C. This place verely is worthy to be noted with dilligence for the Worlde cannot discerne fayth from an opinion For that which the World conceiueth hath no certaynty But God woulde haue vs sure There is also another coÌ„mon error for some men when they would haue any certainty doe rather canfirme and stay them selues vppon thinges which come vnlooked for then vpon the manifest truth But wee see that God will not haue vs to wander for hee hath gieuen vs that vppon the which wee may stay our selues as this Hystory Let vs vse his benefite and not settell our myndes in error and in doubtfull matters vnder the pretence of Fayth And withall let vs knowe that we must not receiue for a certaynty what soeuer is spoken but must vse Iudgement As for Example there were many vayne Opinions spread abroade after the resurrection of Christ all which if a man will imbrace there shall be no ende Therefore the Lorde gaue vnto his Apostells a deepe wise coÌ„sideration in writing that we might haue somewhat certayne Neuerthelesse wee must take heede that we thinke not the authority of that holy Scripture to depend vpon men as the enemies of truth dreame but vpon the true God who hath spoken by his holy spirite in his seruauntes R. Wherefore how well so euer wee knowe the Canonicall Scripture because the Church hath allowed the same yet notwithstandinge neyther the true Church of Christe nor the Hypocriticall and false Church which is mixte with the true Church oughte to vsurpe vnto them so great authority as to inuert the holy Scripture to appoynt newe Commaundementes of God and to make newe Articles of fayth but we ought rather to doe this that seeing this holy Scripture which the Church hath deliuered to vs as it were from hande to hande is approoued and confirmed by most assured testimonies and seing that wee men are not the Authors but the Witnesses of the Scripture not Heads but Members of the Church not maisters but mynisters not Lords but the seruauntes of Christe this I say considered wee oughte to imbrace this Scripture with both hands Let vs submit our selues to these coÌ„maundements of God which are conteined in this Scripture and let vs obay this fayth which is prescribed vnto vs loÌ„ge before by the Prophetes and Apostles and so by the whole Apostolyke church that we may attayne true Saluation in Chryst Iesus the which we oughte to desyre aboue all Thinges in the World 5 There was in the Dayes of Herode the Kynge of Iurye a certayne Prieste named Zacharias of the course of Abia and his wife was of the daughters of Aaron and her name vvas Elyzabeth There vvas in the Dayes of Herode B. The Myraculous rising of Iohn the first Euangelyste made somewhat to the commending of the pryce of the Gospell and of the acceptable time which began when the Gospell was preached in the Worlde C. Wherfore verye fitely Luke begynneth his Gospell at Iohn the Baptiste euen as a man which would speake of the Day Lyghte beginneth at the Day starre For he went before the Sonne of ryghteousnes which was euen arysing as doth the Morning starre The rest of the Euangelistes also make mencion of him but they begin at that time when he executed hys Office But Luke seeketh to brynge Credit and estimation vnto him before hee was borne setteth forth the wonderfull and mighty power of God in his Infancie and sheweth that he was appointed of God to be a Prophete before meÌ„ could discerne what he should bee the whych he doth to this ende purpose that he might be heard with the greater reuerence wheÌ„ he should come abroad to set forth the glory of Chryst And this Herode of the which Luke maketh mencion was the son of Antipater whome his Father aduaunced vnto the Kingedome in inlargynge whereof he tooke such paynes and Laboure that hee was called Herode the greate And there are some whych thinke that he was therefore heere named of Luke because hee was the firste forreyne Kyng And that therefore it was a conuenient time for the redemption because the Scepter
as Paule teacheth that the Gospell is contemptible after the fleshe that our faith might be grounded vpon the power of the spirite and not vpon the lofty words of mans wisdome or vpon any glory of the World euen so GOD hath placed from the beginning this incomparable treasure in earthen vessells 2. Cor. 4◠1. Cor. ◠1◠that he might the better proue the obedience of faith wherefore if we desyre to come vnto Christe let vs not bee ashamed to followe those maysters whom the Lorde hath taken as it were from the dungehill to beate downe the pride of the World Therefore so soone as Christe was borne he would be knowen vnto men firste of all of the sorte of men which to all men are base vile and of no reputacion that is to say of Sheepeheardes Therefore as wee learne his humility of the place so let vs see how hee instructeth vs to humility when hee woulde haue Sheepeheardes to bee his first Disciples to be preferred before Philosophers Math. 1. ◠Neuerthelesse we must waigh that not only Idiots are Christians all others excluded for the Magi or Wise men are also called But if he had begoon with these Philosophers and Wisemen wee woulde haue geuen this praise vnto art as vnto the foundation Therefore to the ende the Lord might ouerthrow this pryde he began with Sheepeheardes The Sheepheard would rather be knowne vnto sheepheards then to Emperors to Kings to Liefetenaunts to Pharises Scribes and high Priestes BV. These Sheepheards dwelt neere vnto Bethlehem We reade in Genesis Gen. 35. that neere vnto Ephrath which was also called Bethlehem the Tower of Eder was builded and that in olde time to this ende that the same being in a most fertill place of pasture might be a house for the flocke and the Sheepeheardes against all tempestious weathers for the which cause no doubt it was named Eder For Eder signifieth a flocke or a gathering together of Beastes Also Hierom sayth If wee follow the order of the way there is a place of Sheepeheardes neere vnto Bethlehem Hierom in traditionibus Hebraicis where eyther the angells sunge at the byrthe of the Lorde or ells where Iacob fed his Flockes geuinge a Name to the Places or elles which is more true by a certayne Prophesie the Mistery which was to come was shewed euen then And watching their flocke by night As if hee shoulde say lookinge for nothing lesse then a reuelation of Christ Merite is here excluded that Grace might be commended 9. And loe the Angell of the Lorde stoode hard by them and the glory of the Lord shone round about them and they were sore afrayde And loe the Angell of the Lorde C. Wee must consider and beholde Christe in an abiect shewe but withall wee must know that before God his Angells no part of his glory was deminished He lyeth in a stable but the Angells pronounce him to bee the Redemer and the sonne of God hereby also declaringe them selues to bee his ministers And by the very same deede his dyuinity was declared For it was meete that heauenly messengers should firste of all declare that the king of Heauen was borne And seeing that heauenly spirites doe serue the glory of Christ wee see that his humility hath deminished nothing at all of his glory Here the Angell seemeth to bee alone when he declareth his Natiuity For it followeth in the 13. verse And straiteway there was with the Angel a multitude of heauenly Souldiers praysing God and saying c. stoode harde by them E. The Greeke worde signifieth that the Angell was a lofte ouer them than standing by them And the glory of the Lord C. Luke saith that the Glory of the Lorde shone rounde aboute the Sheepeheards whereby they knewe the Angell For that which the Euangelist reporteth had profited litle to haue bene tolde them of the Angell except God had testefied by some visible signe that the same which they hearde proceeded from him Therefore the Angell apeared vnto them not in any cōmon forme or without Dignity but shininge with heauenly Glory which stirred vp the mindes of the sheepheardes so that they receiued the worde brought vnto them no lesse then if it had proceded out of the mouth of God Bu. Therefore this deuine Glory shyning vpon the sheepheards round about draue away the darkenesse of the night brought authority vnto the messenger causing so many as were partakers of this news to credit it For thus they were the better prepared to heare the Gospel But if the Angel had spoken like a man as Angells haue oftentimes appeared in the likenesse of men they woulde peraduenture haue geuen small heede vnto them But the Lord gaue vnto him a marke bycause hee woulde haue his seruants taught Therefore we vnderstande that God would not speake simply whose glory was a signe marke of his diuinity least they should dispise those things wch were spoken of God At this day when we heare the word of God we see not such a sight neither is it necessary For hee hath sufficiently confirmed the worde by Miracles If wee seeke for externall Signes let vs geue care vnto those things which are already done Are we not blinde at his workes if so be all those miracles preuaile nothing at all with vs Furthermore the principall authority cōsisteth in the testimony of the Spirite when as God testefieth that it is he which speaketh in vs. Whereupon the Apostell saith In whom also yee hoped Ephe. 1.13 after that ye heard the worde of truth the Gospell of your saluation wherein also after that yee beleeued were sealed with the holy Spyrite of promise Therefore we want nothing the Gosple hath bene confirmed by Miracles and hee hath now sealed it with the testimony of the Spirite And they were sore afrayde A. It is no marueile if the Sheepheards were sore afraide at the glory of GOD shining rounde about them C. For what is man in respect of GOD. Wee thinke well of our selues when GOD is absent we are contented with our Estate but when GOD doth manifest himselfe vnto vs wee awake from our sleape and wee see our owne fraylenesse And to bee shorte it is the onely presence of God which beateth downe our pride C. Therefore with this feare GOD is wonte to humble the hearts of men that they may geue reuerence vnto his worde as wee haue declared before Luk. 1.12 10. And the Angell sayd vnto them bee not afraide for behold I bring you tydings of great Ioy that shal be to all people Bee not afrayde C. This exhortation pertaineth to the mittigatinge of feare Feare bringeth reuerence tovvardes God For although it bee profitable for the mindes of men to bee afearde that they may learne to geeue due honour vnto GOD yet natwithstanding they haue neede of cōsolation feast they be quite ouerwhelmed For it cānot bee but that the maiesty of GOD muste needes swallowe vp the
the more certainely know what the Samaritās mēt in excluding Chryst out of theyr City first of all we must noate that Chryste came out of Galile into Iury wyth a greate trayne For not onely the twelue Apostles went with him but also many other Disciples out of whome after ward he choase seuentie whom he sent forth to preach the Gospell of the kyngedome of GOD. VVith these also were ioyned certayne Women whych ministred vnto Chryst and to his Dysciples of theyr Goods as it appeareth in the 23. Chapter following C. Therefore Messengers were not sente to prepare dainty Cheere or to chose out a Glorious pallace but onely to tell that there came a greate company of Guestes But they being excluded and hauing the Repulse tarryed the comming of theyr mayster R. Then we must see why the Samaritans did not receiue them 53. And they would not receiue him because his Face was as thoughe he would goe to Hierusalem R. Therefore when the messengers were entered into a certaine Citye of the Samaritans to prepare for the Lorde for those which were with him such thinges as were necessary the citizens expulsed them not suffering the Lord to come within theyr Gates because they saw him going toward Hierusalē not doubting but that for Solempnity and to worship in the Temple at Hierusalem he had taken this Iourney vpon him For this thing the Samarytans could not abyde hauing a temple proper to themselues in the mount Garesim which Temple was builded by Samabalath Daryus Liefetenauot for his Sonne in law Manasses sake who was expelled the Priestehood of Hyerusalem in the which Temple they came so fast to Worship that thereof oftē times Seditions aroase and murders were committed betwene the Samaritanes and the Iewes as is to bee seene in Iosephus Ios 11. cap 7. 8. booke 12. cap. 1. Ioh 4.20 That woman which disputed with our Lord by the Wells side made mention of this Hill And heere wee see that which wee noated a litle before in the second place namely that whē men disagree amōg them selues in the Doctrine of Relygion they doe easely burste for the into mutuall hatredes For it was a Signe of cruell hatred to deny foode to the hungary and Lodging to the weary But the Samaritanes doe so hate abhorre the Iewish Relygion that they thinke him worthy of no humanity which followeth the same Peraduenture also the griefe of that Contumely disquyeted them for that they knew theyr temple to be detested of the Iewes as a Prophane thinge and them selues accoūted for the false Worshippers of God But for somuch as superstition beyng once receiued is hard to bee remoued they contented with wicked emulatiō and spite euen to the vtmoste in defending the same Yea the burning contention at the last grew so farre that with one flame it consumed both nations for it was the occasion of the Iewish war as Iosephus witnesseth R. And wee know that there was such spyteful hatred betwene the Iewes and the Samatitanes that the Iewes thoughte it a hainous offence to eate meate with the Samaritans Whereuppon that woman of Samaria sayde vnto Chryst How commeth it to passe that thou being a Iewe askest Drynke of me which am a Samaritane For the Iewes haue nothing to do with the Samaritanes Ioh. 4.9 B. Therfore these Samaritanes did not refuse to receiue the Lord for any special hatred they bare vnto him but for that contentious sake concerning the excellencie of the Temples thinke that they in contempte of theyr Temple were going to Hierusalem to worshyp C. And although Chryst might easelie haue put away this enuy yet notwithstanding he would rather professe him selfe to be a Iewe then by false denial of himselfe to get harbour 54. When his Dysciples Iames and Iohn sawe this they sayde Lorde wilt thou that wee commaund fire to come downe from Heauen and consume them euen as ELYAS dyd R. These words declare that the Disciples were not onely greatly mooued wyth anger agaynst the Samaritanes but also thought that they shoulde doe very good Seruice vnto God if so bee they burnte with Fyre the City the Citizens together Fyrst they set before theyr Eyes the inhumanity of the Samaritans in excluding innocent mē Secondly also theyr Impiety in that they excluded Iesus the true Messias Sauiour of the VVorld C. Moreouer it may be that the very Region or Countrey it selfe moued them to desire to thunder agaynste the Wycked 4 Ki. 1.10 For sometime Elyas had ouerthrowen there with Fyre frō heauen the Kyngs Souldiers whych wer sent to take him Therefore it came into their myndes that the Samaritanes were ordayned to the like Destructiō who so disdainefully reiected the Son of God And heere wee see whereunto the foolish imitation of the holy Fathers may leade vs. Iames and Iohn pretend the Example of Elyas but they doe not consider how much they differ frō Elyas they doe waigh theyr rashe and vndiscreete zeale neither haue they respecte vnto Gods calling Euen wyth the like pretēce the Samaritans maintayned theyr Idolatry The woman of Samaria saying vnto Chryst Our Fathers VVorshipped in this Mountaine ◠4.20 C. But they erred both because they makyng no difference were rather Apes then Followers of the Holye Sainctes And it is doubtful whether they think that they haue this power in their owne hand or whether they desire of Christ that the same may bee geuen vnto them But it is most likely that they beinge puffed vp with a vaine trust in themselues doubte not but that they are able to execute vengeance so that Chryste would but say the worde What then sayth Chryst to these thinges 55. Iesus turned aboute and rebuked them saying Ye wot not what maner Spyrite ye are of Luk 2.34 2. Co. 2 16 B. For although the Lord was set to be the Destruction of many as Simeon sayde and the Apostles appointed to be the sauor of Death vnto many by the Gospell which of it selfe is the oder of Life yet notwithstandynge hee would not haue them to be so ready to take vengeaunce vppon those that had sinned specially if the same were principally committed agaynst him but in all thynges to preferre his spyrite that is to say a minde which sought to saue many and to destroy none C. So that by this answer Chryst dyd not onely restrayne the vnbrideled motion in hys two Disciples but also prescribed vnto euery of vs a rule lest we should geue place to our vndiscret zeale For he which will enterpryse any thynge must be well assured that hee hath the Spyrite of GOD his Author and guide and that hee is led by the ryghte and pure Instincte of the same Many are led and carried by a feruent zeale but if the Wysedome of the Spirite be wantyng they burst forth into foming Rage It commeth also often times to passe that the Affections of the Fleshe are myxed wyth a boysterous zeale and that they
him selfe For although those Prophets Iust men chosen of the Lord and holy kings also were the sonnes of God yet notwtstanding he did not reueale vnto them those thinges which hee reuealed vnto these Fisher men excellent neyther in Dignity neyther in Wysdome nor in righteousnesse And this desier of Iust men is described in that righteous Simeon Luk 2.25 For bycause they sought the glory of GOD and bycause more ample knowledge of God was to be reuealed therefore they wished prayed for the coÌ„ming of Christ most earnestly as is to be seene in diuers places of the Prophets and Psalmes 25. And beholde a certayne Lawear stoode vp and tempted him saying Maister what shall I do to inherite eternall lyfe 26. Hee said vnto him What is written in the Law how readest thou 27. And he answered and sayd Thou shalt loue the Lord thy God c. C. This occasion mooued the Lawear to aske of Christ this question namely bycause hee was an Interpreter of the Law hee is offended at the doctrine of the Gospell by which hee thought the authority of Moses was deminished Howbeit hee is not so much affected with the zeale of the Law as hee was grieued that his Honour and Countenance should bee deminished Hee demaundeth therefore of Christe if hee will professe any thinge more perfecte then the Law as wee haue shewed in the 22. Chap. of Math. vers 36. and in the 12. Chap. of Marke vers 28. What is written in the law C. He heareth another aunswere of Christe then he looked for And verely Christe brought no other rule to leade a Godly and an vpright Lyfe then the very same which Moses had prescribed already bycause vnder the perfect loue of God and our Neighbour is contayned the whole perfection of righteousnesse Notwithstanding wee must note here that Christe spake concerninge the attaynning of saluation according to the question demaunded For he doth not shew playnly here as hee doth in another place how men shall come to eternall Lyfe but how they must liue that they may be counted righteouse before God And it is certaine that it is prescribed in the Law how men shoulde frame their lyues and that they may get saluation to them selues in the presence of God And whereas the Lawe can doe nothing else but condemne and is therefore called the doctrine of Death 2. Cor 3.7 Rom. 7.13 and is sayd to increase our conditions the falt is not in the Doctrine but in our selues bycause wee are not able to doe and performe that which it coÌ„maundeth Therefore though no man is iustefied by the law yet it coÌ„taineth perfect righteousnes because it doth not â—asly promise righteousnes to the obseruers of the same if so be a man do fully obserue all that it commaundeth Neyther ought this maner of teaching to seeme absurde vnto vs in that GOD first of all requireth the righteousnes of workes and then offereth the same free without Workes bycause men must needes be conuinced of their Iust condemnation that they may flee vnto the mercy of GOD. And therefore Paule compareth both kinde of righteousnesse together Rom. 10.5 to the end we might know that wee are therefore iustified freely of God bycause wee are destitute of our owne righteousnesse And Christe in this aunswere framed him selfe to the Lawear hauinge respect vnto this question For he demauÌ„ded not from whence wee shoulde seeke Saluation but by what Workes the same was to be obtayned Thou shalt loue the Lorde thy God A. Mathew sayth that Christe made this answere and not the Lawear Reade Mathew 28. And he sayd vnto him Thou hast answered right this doe and thou shalt liue C. This Promise is not contrary to free Iustification by Fayth For God doth not therefore Iustefie vs freely bycause the Lawe doth not shewe perfect righteousnesse but bycause none of vs are able to fulfill the same and therefore he sayth that wee cannot get Lyfe in the same bycause it is weake in our fleshe as Paule playnely teacheth C. Wherefore these two do very well agree together Rom. 8. â— That the Law doth teach how men should get righteousnesse by Workes and that no man is Iustified by Workes bycause the defection is not in the Doctrine of the Law but in men Furthermore the purpose of Christe was to put away by this answere the false surmise of many which were vnlearned who thought that hee destroyed the whole Lawe 29. But hee willinge to iustefy himselfe sayd vnto Iesus And who is my Neyghbour BV. This argueth that this Lawear was an Hypocrite specially when our Euangelist sayth that hee was willing to Iustefy himselfe that is to say to purge him selfe from all faulte and sinne and to boast him selfe for righteouse as though he performed all thinges in the Lawe and had left nothing vndone And who is my neighbour C. This question might seeme nothing to be longe to the Iustification of man But if so bee we consider that the hypocrisie of men is chiefly espied in the second table bycause while they fayne them selues to bee exellent Worshippers of God they doe openly violate the loue which they owe to their Neyghboures we may thereby easly gather that the Pharisy vsed this Couert to the ende he being vnder the false Cloake of holynesse mighte not come into the light Therefore when hee perceiued that the Rule of Charity was against him hee seeketh startinge hoales in the name of Neyghboure least hee mighte seeme to bee a Transgessor of the Lawe And first of all wee see that the Scribes in this poynte had corrupted the Law deming none to bee their neighboures but such as were worthy Whereupon they held this as a sure ground that a man might hate his enemies BV. Therefore by contempt and of a certaine disdaine the Lawear speaketh these thinges As if hee should say I loue my Nation whom should I loue else Hee vnderstoode not that in this woorde Neyghbour hee which was most farre of eyther in bloud affinity acquaintance or country was contayned and that the Commaundement of Loue is not limmited to our Aliance kinne or acquaintance And yet for all that we must not deny but that the nearer that any man is vnto vs by any of these the more ready wee must bee to help and shew our loue For so humanity requireth and Gods Lawe permitteth who by his Prouidence hath thus apoynted Reade more in the 22. Chap. of Math. vers 39. 30. And Iesus answered and sayd A certaine man descended from Hierusalem to Iericho and fell among thieues which robbed him of hys Raiment wouÌ„ded him and departed leauing him halfe deade E. By this Parable the Lord declareth that euery one is our Neyghboure whom we can or ought to help Christ might simply haue taughte that this worde Neyghbour ought generally to bee extended vnto all men bycause all mankinde is Ioyned together by a certaine holy knot of society And in deede the Lorde put downe
the God hath geuen vnto vs a Kingdome and that for no other cause but because it it was his pleasure wee see most manifestly that the same is not gotten by the merite of Workes Therefore so often as the Lord doth put vs in hope of Eternall Life let vs remember that there is no cause why we should feare the lacke of Daily foode 33. Sell that ye haue and geue almes prepare you Bags which wexe not olde euen a Treasure that faileth not in Heauen wher no thefe commeth neither Mothe corrupteth Sell that yee haue The like charge the Lord geueth in the 19. Chapter of Mathew Verse 16. and in the tenth of Marke Verse 17. Where we shall haue the Expostion hereof By these woordâ— the Lord geueth vs to vnderstand that he would haue in all Chrystians a selling mynd that is to say a mynd so affected that it trusteth not in Riches but prepared to forsake them at the wil and pleasure of God Psal 62 11 1. Ti. â— 17 Then he requyreth at our hands that wee be willing and ready to helpe such as bee in neede and necessity with our goods RoÌ„ 12.8 2. Co. â— â— Oâ—e 6.7 Luke 3.11 For this is a generall saying I vvill haue mercy and not sacrifice And agayne Let him that hath two coates chare with him that hath none Therefore that which Christ speaketh heere concerning the sellinge of possessions oughte not so precisely to be vrged as though it were not lawful for a Chrystian man to keepe soÌ„what in store for himselfe Onely hys purpose is hereby to teach that we muste not onely geeue vnto the poore of our superfluity but also that we must not spare our Landes if so be we haue not money lying by vs to helpe and releue the poore As if he should haue sayde Let your Liberallity be extended eueÌ„ to the deminishing of your Patrimony and to the selling away of your lands For the reste of this Verse reade our annotations vpon the 6. Chapter of Math. Verse 19. 35. Let your Loynes be girded about and your Lights burning C. Chryst doth here shew very briefly in few wordes how the Faithful must walke in this world For first of all he setteth the gyrding of the Loynes against Idlenes and burning Candels against the darkenesse of Ignoraunce Chryste therefore commaundeth hys Disciples to bee ready and prepared for theyr Iourney that they may speedely goe throughout the Land that they may seke no sure or quiet abiding any other where then in heauen An admonition very profitable For although also prophane men haue the chariot of Life in theyr mouth Yet notwtstanding we see how they lye groueling vpon the Earth But God dothe not aduaunce any to the honor of hys Sonnes but those which acknowlege themselues to be inhabitaunts on the Earth for a time and which are not onely prepared always to wander but doe also runne all theyr course to the Celestiall Life And now because al the whyle they are in Earth they are incloased in Darkenesse he appoynteth vnto them lightes as haue they which walke in Darkenes and in the night As touching the gyrding of the Loynes it is a speach taken from the common manner of those that dwell in the East partes â— Ki 18.46 4. Ki 4.19 â—ere 1.17 which vse longe Garmentes R. And in the holy Scriptures the girding of the loynes signifieth celeritye and speede to finishe any matter to bee taken in hande by those Seruauntes which vsed to weare long Garmentes which they vsed to gyrde vp wheÌ„ they wente any whether By gyrded loins and burnyng Candels the Lord meaneth that we must be ready always to goe with him 36. And ye your selues bee like vnto men that wayte for theyr Lorde when hee will returne from the Wedding that when hee coÌ„meth and knocketh they may open vnto him immediately C. Christe here vseth another similitude which Mathew omitting is more briefe in this matter then Luke For he likeneth him selfe vnto the Maister of a house who being mery abroade at a mariage or beinge ells where from home makinge good cheere will notwithstanding haue his seruants to behaue themselues modesty and soberly at home and being occupied with their lawfull woorke to looke dayly for his returne Therefore although the sonne of God be now absent from vs being taken vp into the blessed Rest of Heauen yet notwithstanding bycause hee hath enioyned to euery one his duety it is very absurde that any man should sleepe Idell Furthermore bycause he promiseth that he will come againe vnto vs it becommeth vs to be ready euery moment to receiue him least hee finde vs sleeping and Idell For if so be a mortall man loke for this seruice that at what hower soeuer he returneth home his seruaunts shall be ready ready to go and meete him how much more lawfully may the Lord require the like seruice at the hands of his seruauntes that being sober and watching they may alwayes waight for his comming 37. Happy are those seruants whom the Lord when he commeth shall finde wakinge verely I say vnto you that hee shall gyrd himselfe make them sit downe to meate and will come forth and minister vnto them Happy are those seruaunts A. The Lord exhorteth to watchinge by many similitudes in Mathew in Marke but here he semeth to speake somwhat more For hee addeth Verely I say vnto you that he shal gyrd him sele C. In the which wordes to the ende he may the better encourage his Dysciples he saith that Earthly maysters are so much delighted with the readynes and diligence of theyr Seruants that they will also serue them Not that all maisters vse this but because thys commeth sometime to passe that the Mayster which is gentle and curteous doth admit his Seruauntes as Companions to his own Table Bu. Wherfore we may not so vnderstande thys saying of Chryst as though the Lorde should minister seruelely in Glory to those that are happy and blessed but because he geueth vnto them full and perfecte rest and shall make theÌ„ partakers of his owne Glory For the Lyfe and all the Ioye of the blessed commeth of Chryst and is in Christ For he came not to be ministred vnto Ma. 20.28 Luk. 22.27 but to minister and to geue his lyfe a redempcion for many 38. And if hee come in the seconde watch yea if hee come in the thyrd watche and finde them so happie are those Seruauntes R. This is the behauiour of faithfull seruaunts which loke for the coÌ„ming of theyr lord in the night from a feaste or mariage they gyrd theyr coat vnto them and carry in theyr handes burning torches they prescribe not to their Lord any time when he shall come but being watchfull and careful they wait for his comming home that so soone as he knocketh at the dore they may open vnto him and may geue him light with theyr torches Euen as if the lorde comming in the first watch findinge
that they are counted loste and deade euē as we sayd before in the 24. verse but when they come vnto God they liue againe The which commeth to passe by Repentaunce which prepareth vs to the mercy of God We apprehend the same by fayth but we are not Capeable of the same before wee mislyke of our selues R. Thus yee haue heard in this Chapter three Parables One of the lost sheepe another of the Groate and the thyrde of the Prodigall sonne in the which both sinners and honest lyuers haue somewhat to learne the Synner hath to learne faith that knowing the loue of God towarde sinners they may repent and follow Gods calling the other haue to learne the feare of God leaste in respecte of them selues they contemne and disdayne Sinners but may rather feare the Iudgemente of God and acknowledge the Gospell of free remission of sinnes 1. Tim 2.5 that they also may obtaine Saluation by Iesus Christe who was sent of God the Father into the Worlde to saue sinners For God sent not his sonne into the Worlde Iho. 3.17 to Iudge the Worlde but that the Worlde might bee saued throughe him ⧠THE XVI CAP. 1. ANd hee sayde also vnto his Dysciples There was a certayne Ryche man whych had a Stewarde and the same was accused vnto him that hee had wasted hys goods R. In the Chapter going before Christ in three Parables reprehendeth the Hypocrisie and vayne holynesse of the Scribes and Pharisies by which in comparison of them selues they disdained all other Synners C. And now he teacheth by another similitude that we ought to behaue our selues louingly courteously towardes our neyghboures that when wee shall come before the Tribunall Seate of God the fruite of our liberallity may redounde vnto vs. And although it seemeth to be a hard and farre fecht Similitude yet notwithstanding it may easely appeare that Christe had no other meaning Also hereby wee perceiue that they make a fonde interpretation which in Parables scrupulously discusse euery poynte For Chryst doth not cōmaūde here to redeeme or to make satisfaction with gyftes for deceiptes for extorcions and prodigall spendinge and other euell faltes in dispensing but seeing God maketh vs Stewards of all his goods which hee geueth vs to bestow here is prescribed vnto vs a way which shall ease vs of great Rigor in time to come when we must make our accounte For they which Imagyne that Almes deedes will counteruayle luxury and dissolute lyfe doe not suffieiently way that this is first of all inioyned vnto vs that wee should liue soberly and temperatly secondly Pro. 5.15 that Ryuers myghte flowe vnto vs from a pure well It is certaine that there is no man so thrifty that doth not somtime waste the goods committed vnto him And therefore they which are most sparing are not altogether free from wastinge that which is committed them to vse For there are many wayes to abuse the gyftes of God that men in one thinge or other must needes offende Also wee deny not but that this ought the more to styrre vs vp to the dueties of Charity But wee ought to haue another maner of respect than to escape the Iudgement of God by payinge the pryce of Redemption Namely that good and godly liberallity may brydell and correcte superfluouse Expenses and that our humanity towardes the Bretheren may prouoke the mercy of God towarde vs. Wherefore Christe doth not shewe here vnto his Dysciples a way whereby they may deliuer them selues from blame when the heauenly Iudge shal require an accounte of them but hee admonisheth them to beware in tyme least they bee punished for their cruelty if they be founde wasters or consumers of the Lords goods vppon them selues and to haue done no good work of liberallity Math. 7.2 For wee must alway remember this that looke what measure we meate to others the same shal bee measured to vs agayne Which had a stewarde It is euident ynough that this Steward is set before vs for an example onely in this to prycke vs forwarde that as hee vsed his maisters goods to his owne commodity euen so ought we to vse those ryches which the Lord our God hath geuen to vs to our owne profite that that is to say that as he had prouided for him selfe by his Maysters Goods friendes to keepe and maintayne him when he was depriued of his office euen so we should doe good with the ryches which wee haue receyued from the Lord for the which the Lord will afterward receyue vs into euerlastinge habitacions and that of his free mercy without the desert of our woorkes as wee haue sayd 2. And hee called him and sayd vnto him How is it that I heare this of thee Geue accounts of thy stewardship For thou mayest bee no longer stewarde B. Here wee haue to note that wee are onely Stewardes of the goods of this Lyfe and that a strayght accounte shall bee required of the same at our hands in so much that wee ought to be carefull for nothinge more than to dispence them accordinge to the wyll of our Mayster and to our owne Commodity 8. And the Lord commended the vniust Steward bycause he had done wysely for the Chyldren of this Worlde are in their Nation wyser than the Chyldren of lighte C. Heere also a man may see that hee shall doe very fondly which shall stand vpon euery poynte of the Parable For seeing to spend and waste another mans goods is a thinge not commendable who coulde take in good parte to haue that taken away from him by a lewde Varlet which hee can pardon and forgeue at his owne pleasure This were to much Folly for a man when hee seeth parte of his goods taken away to bee contented to haue the rest taken from him by thefte and geeuen to others But the Purpose of Chryste is contayned in these wordes Bycause the Chyldren of this World are wyser That is to say prophane and wicked men and such as are addicted to this Worlde in prouidinge for this transitory lyfe are much more paynefull and dilligente than are the Sonnes of GOD for the Celestiall and euerlasting lyfe Therefore Christ doth not preferre carnall Wysedome before the Wysedome of the Godly seeing this commeth onely of the spyrite of GOD. For hee speakeath not of the Wysedome which the Spirite simplely gieueth vnto vs but sayth that the Chyldren of this Worlde are more prouident for them selues in the thinges appertayninge to this worlde than are the Chyldren of GOD. C. By this comparison therefore hee casteth in our Teeth our slouthfulnes bycause we haue not so great a care for our selues against the time to come as wicked men haue to prouide for them selues in this Worlde For how foule a thing is it for the Children of lighte whom God doth illuminate with his spirite and worde to foreslew and neglect the hope of externall life offred vnto them seeing Worldly men seeke so greedily their commodities and are so
giftes Therefore the sence meaning is this that wee shall not receyue and vnderstande the Gospell if wee being addicted to Riches are not faythfull stewardes and disposers of them For the same cannot be receiued but of those which forsake all that they possesse Luk 14 37 Now he which is vnfaithfull in the disposing of Mammon hath not renounced Mammon and therefore hee shall neuer be partaker of the Gospell which is the true and moste excellent gifte that belongeth vnto man He shall bee Vnworthy of Euerlasting Life which cannot order and dyspose this litle wordly porcion 12. And if yee haue not bene Faythfull in another mans busines who shall geue you that which is youre owne C. GOD doth not geue vnto vs Ryches that we might be wholly tyed and addicted vnto them but he hath so appoynted vs to be stewardes and dispēsers of them that we might not be lynked and tyed in theyr bandes And it can not bee that our myndes shoulde dwell in Heauen being free and at lybertie excepte we counte all that is in the world none of oures B. These Ryches of the VVorld verely are deceiptefull for they can not perfourme that which they promise which is to make vs Rich and blessed They also are none of oures because we haue them not in our full and vndoubted possession but are either to be taken away from them or else they from vs euery moment C. But hee maketh Spyrituall Riches our owne which appertaine to the life to come because the Fruition of them is Euerlasting B. For the Gospel being once knowen is neuer taken away from vs and it maketh vs throughly blessed because it is Euerlasting Life to knowe GOD aryghte C. And nowe hee vseth another Similitude that we can not vse our goodes arighte if so be wee be Vnfaythfull in another mans Businesse For men are wont more securely to abuse theyr owne goods thinke it Lawfull for them to spoyle or waste them because they thinke no man cā controule them but they are more wary and carefull for that whych is but lent vnto them for the which they must make an accounte Therefore wee see the meanyng of Chryste that they shal be euil kepers of spiritual gifts which gouerne not well earthly goods 13. NO Man can serue tvvo Maysters for eyther hee shall hate the one and loue the other or else hee shall leane to the one and despyse the other ye cannot serue God Mammon R. This also which Chryste speaketh here is taken from common speache Experience For the matter it selfe declareth that no mā can serue two maisters A Man may serue two maysters if so bee they agree together or that the one submit himselfe to the other Whereupon Paule sayth Seruauntes obay your Bodely Maysters as seruing Chryst Ephe. 6.5 Beholde the Seruaunt in obaying his Bodely mayster obayeth Chryste the LORDE of Heauen also For these two maysters as touchinge thys matter agree together and requyre al one thinge Chryst commaundeth that the Seruaunt should serue Faythfully according to his callyng the same also doth the Carnall mayster requyre Chryst commaundeth Seruauntes to obay theyr Bodely Mayster wyllingly the bodely mayster requyreth the lyke Chryste forbyddeth Seruaunts to do Eye seruice the same doth the Bodely maister also forbyd requyreth in the Seruaunt syncere and Faythful Seruice So IOSEPH serued GOD and the Kynge of Aegypte especially seeing he requyred nothing to be done whych was agaynst GOD. But if two maysters commaunde contrarie Thynges and doe disagree the one with the other there is no man whych can serue them both at once Now the lorde our GOD and MAMMON are two maysters whych are contrary the one to the other They do not disagree to their own nature because Riches are of themselues the good Creatures of GOD but it commeth to passe by the corruption of men that Ryches are agaynste GOD. Whereupoon it commeth to passe that GOD and Mammon commaund contrary thinges For God eommaundeth to helpe the poore wyth our ryches but Mammon being moued with the desire of the Fleshe commaundeth so to hould fast our Riches that we parte not from one farthyng toward the reliefe of the poore God commaundeth to lay vp for our selues Treasures in Heauen where Ruste and Moathe doe not corrupt where Theeues do not breake throughe and steale but Mammon commaūdeth to lay vp Treasure in Earth So that if we consider the workes of both maisters they are moste contrary the one to the other GOD worketh in man the Loue of our Neighbor Mammon worketh hatred and enuy God worketh in the conscience peace and Tranquillity Mammon styrreth vp greate Debate and Vnquyetnes GOD geueth increase to the word of the gospel receiued through hearing Mammon choaketh the hearing of the Worde of GOD. How can it be then that thou canst serue them both And wee must note that Christ sayd not No man can serue God and get Riches but. Yee can not serue God and Mammon For the Godlie may get Ryches eyther by theyr Inheritaunce or by theyr lawfull trauayle in theyr calling Euen as dyd the Patriarke Iacob Gen. 32.10 who wente ouer Iordane with his Staffe onely and returned agayne into hys owne Countrey wyth greate Ryches and yet notwithstandyng hee ceassed not to serue God Also Abraham Iob Dauid many others got Ryches and yet for all that serued God This sentence is expounded in the sixte of Mathew verse twenty foure 14. All these thinges heard the Pharisies also which were couetous they mocked him C. They which thinke that Chryste was mocked of the Pharisies because hee being contente wyth base and simple Speache made no Eloquente choyse of wordes do not sufficientlie waye the wordes of Luke We graūt that the Doctrine of the Gospell seemeth contemptible to proude and disdainefully men but Luke plainelie expresseth that Chryst was derided of them because they were couetous Therfore because they were fully perswaded that rich men were blessed that there was nothing better then by all maner of meanes to increase theyr substance they reiected as absurd and vaine whatsoeuer Chryst spake to the contrary And verely he seemeth vnto couetous men to erre which teacheth that riches ought to be contemned or that they ought to be geuē to the poore Also this disease is generall in the world insomuch that the gretest part of men hate and detest that which agreeth not vnto their wicked manners Hereof come so many reproches taūts and scoffes against the worde of God because euery man contendeth for the defence of his wickednes and thinke that their sinne is couered with their smoth speaches as with a cloude R. Moreouer wee haue set forthe in these Pharises the disposition of Hypocrytes and couetous persons For when they deride Chryste because hee taught that no man coulde serue God Mammon they shew that they iudge the Doctrine of Chryst not onely to be be folish and vain but also pernicious for the common
note that Zache doth not offer vnto God the pray of his Rapine and Robbery as many rich men do which geue vnto God parte of theyr euill gotten Goodes that they may haue more liberty to oppresse and deceiue afterwarde and that the Iniuries done aforetime may escape vnpunished but Zache doth so sacrifice the one halfe of his goods to God that hee intendeth to make recompence for all the wroÌ„gs he had done Whereupon we gather that the remainder of his goods after satisfaction were well and lawefullie gotten So that Zache was not onelie ready to make restitution of whatsoeuer he had gotten by fraude but also geueth his iust and rightly gotten patrimony to the poore Wherby he sheweth that of a wolfe he is not only become a sheepe but also a Shepeherd Moreouer Zache by his example hath not necessarilie tyed all men to geue a way halfe theyr goods but wee must onely obserue the rule which the Lord prescribeth heere namely that we consecrate our selues and al that we haue to a holy and Godly vse and so it will come to passe that euery maÌ„ shal help the poore as hee is able R. Charite ought to moderate all these thinges So the widow caste onely two mites into the Treasurie Lu 2i 1 Ma. 10.42 and had her commendation of the Lord. So a Cup of cold water geuen hath his reward And S. Paule sayth For if there be firste a willing minde it is accepted according to that a man hath not according to that he hath not Truly not that other be set at ease and yee brought into combrance c. 2. Co. 8.12 And againe He which soweth lyttle shall reape litle 2. Co. 9.6 and he that sovveth in geuing largely and frely shal reap plentiously Let euery man doe as he hath purposed in his heart not grudgingly or of necessity For God loueth a chearefull Geuer Therefore in that Zache geeueth the one halfe of his goods vnto the poore it is not the prescripte and ordinaunce of Christ as touching the quantie but it is the willing Liberallity of that faith and Charitie in Zache If he had promised to haue geueÌ„ but the thyrd part of his goods Chryst would not haue reiected the same who vouchsafeth to receiue a cup of coâ—de water so that it come from a sincere affection of the gieuer Therefore let vs learne of thys man to bryng forth the fruites of true repentaunce 9. Iesus sayd vnto him This Day is Saluation come to this House because that he is also the Chylde of Abraham C. Chryst gieuing testimony vnto Zache pronounceth that there is no deceipte or dissimulation in him and yet notwithstanding hee doth not ascrybe the cause of saluation to Zaches good workes but because that conuersion was an assured pledge of Gods adoption he doth iustly thereof gather that the same house was the heyre of Saluation And this is the meanynge of Chrystes wordes For because Zache was one of the Sonnes of Abraham he affirmeth that his house was saued and he which will be reckened among Abrahams Chyldren must necessarily follow his Faith Yea the Scripture geueth this prayse properly to Fayth that it discerneth the true ChildreÌ„ of Abraham from forreners Therefore let vs know that the same is commended in Zache for the which it came to passe that his workes were acceptable vnto God And there is no doubte but that Zache was taught by Chryste before he was conuerted Wherfore this was the beginning of Saluation to heare Chryst preaching concerning the free mercie of God concerning the reconcilliation of men vnto him and coÌ„cerning the redemption of the Church and that this Doctrine was to be imbraced by Faith Therefore not onelie Liberallity is commended in Zache but Faith also by which his Workes were accepted And whereas Chryst saith that saluation is come to this house hee meaneth the person of Zache For because God when he adopteth the mayster of the house promiseth that hee will bee the God of the whole house also by righte Saluation is extended from the head to the whole body A. Wee see also heere that to bee true whych the Lord said to the Rulers of that people Ma. 21.31 The Publicanes and Harlots shal enter into the Kingdome of God before you 10. For the Sonne of man is come to seeke and to saue that whych vvas lost R. In these wordes Chryst maketh answere vnto theyr murmuring whych sayde that he went to tarry wyth a man that was a sinner the whych hee coÌ„futeth by his office which is to seke and to saue sinners C. Moreouer lest the former Life of Zache might seeme to haue excluded him from saluation Chryst beginneth first with his office prouinge thereby that there was nothing in this coÌ„uersion or chaÌ„ge which ought to offend any man because hee was sente of the Father to saue those which were loste R. For they whych are stronge haue no neede to the Physition but they that are sicke Ma 9.12 This sentence of Chryst verely is a Golden sentence setting forth vnto vs the chiefe proper Office of Chryst for that which hee came into this Worlde For they which are afflicted and are at the brink of destruction thinke because of theyr miserie that they are not regarded of Chryste and that there is no way for them by which they may attaine Saluation But Chryst for this cause specially came into the world to seeke and saue that which was loste One perisheth with sinnes another with sickenes another with pouertie another with infamy and another with the horror of death and of hell What then Shall we therefore dispayre God forbid But we must then specially bee of good chere hope trust for the best For Chryste came not because wee first soughte him but to seeke vs not onely to seeke vs but also to saue vs and to saue not that whych was whole and in good case but that which was loste Read the selfe same sentence in the 18. Chapter of Math. Verse 11. The which Saint Paule expoundeth thus It is a sure saying by all meanes worthy to be receiued that Iesus Chryste came into the World to saue sinners 1. Ti. 1.15 11. And as they heard these thinges he added and spake a parable because he was nighe to Hierusalem and because they thoughte that the KingdoÌ„ of God should shortly appeare R. Now followeth the parable of a certaine nobleman who going into a far Countrey to receiue a Kyngedome calling his Seruants vnto him gaue vnto euery one of them a Pounde that in his absence they might bee occupyed And vpoÌ„ what occasioÌ„ Christ toulde this parable the Euangelyste sheweth in few and manifest wordes BV. The Disciples as we haue said oftentimes thought that the Kyngedome of Chryst should be Carnal and Earthly and that it should eueÌ„ shortly begin at Hierusalem Wherefore the Lord sheweth that his kingdom shall be celestiall and that he would asceÌ„d into