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
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
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
ouer vs. R. The citizens of Chryst were the Iewes For Chyrst was promised vnto thē was at the last borne of theyr stocke They ought there aboue all other to haue acknowledged Christ theyr king but these were the first of all other that reiected him that he might not raigne ouer them For this is to send a message Ioh. 1.11 and to say Wee will not haue this man He came into his own and his own receiued him not A. Further more they said We are Moses Disciples Io. 9.28 We know that God spake vnto Moses but as for this fellow we wot not whence hee is And againe We haue no King but Caesar Io. 19.15 S. Luke also sheweth that the Rulers of the Iewes the Elders and Scribes and Annas the chiefe prieste and Caiphas and Iohn and Alexander and so many as were of the Priesthood assēbled themselues together at Hierusalem after the Resurrection of Chryst and calling the Apostles before them setting forth the Kingdome of Chryst by the preaching of the Gospell commaunded them with threatenings not to speake or to teach any more in the name of Iesu Ac. 4 5.18 What els was this but to reiecte Chryst the Chiefe Kynge Lord and with presumptuous bouldenesse to say We will not haue this mā raigne ouer vs B. Whereuppon the Apostle Paule spake thus vnto the Iewes Act. 13.45 It was meete that the Worde of God should first haue bene spoken to you but seeing yee put it frō you and thinke your selues vnworthy of euerlasting life loe wee tourne to the Gentiles Moreouer these words We will not haue this man to raigne ouer vs may be very well applyed to the Turkes Saracens whych deny Iesus Chryst and also to the Papistes which persecute the Gospell of Chryst Finally the Wicked and Impenitent which haue most neede of all other to heare the preaching of the Gospell doe notwithstanding deride and dispyse the same A horrible thinge to be spoken As often as mē do persecute the Gospel deride the word of God doe sin so often as they sende a messuage vnto Christ and say Wee will not haue this man to raigne ouer vs. The Pope which fryeth the preachers of the Gospell in the fire sendeth after Chryst and saith Raigne not thou after me but Sathā shall Raigne The Dronkarde sayth Raigne not thou ouer me O Chryste but let Bacchus raigne What is hee that is able to number thē whych rebell agaynst Chryst refuse to beare his yoake 15. And it came to passe that when he had receiued his kingdome and retourned hee cōmaunded these Seruants to be called vnto him to whome he had geuen the Money to wit how much euery man had done in occupying A. Concerning the returne of Christe to Iudgement we haue spoken before R. Chryst in this time doth patientely beare the messuages the which notwithstanding are very contumeliouse he winketh and holdeth his peace but he will not alway holde his peace He commaunded these Seruauntes to bee called R. This shall bee when Chryst shal cal mē before him to whō he hath geuen giftes whether they bee corporall or spyrituall And therfore in another place he saith When the Sonne of man cōmeth in his Glory and all his holy Angells with him then shall hee sit vpon the Seate of his Glory and all Nations shall be gathered together before him Ma. 25.31 and he shall seperate them one from another And againe hee saieth The hower commeth whē they that are in the graues shal heare the voice of the Sonne of man and come forth they that haue don good into the resurrection of Life they that haue done euill into the Resurrection of Condempnation And S. Paule saith Wee shall all be brought before the Tribunall Seate of Chryste Iho. 5.28 for it is written I liue saith the Lord euery knee shall bovve before me and euery tongue shall confesse vnto God Therefore euery one of vs must geue an accounte vnto God Rō 14.10 16. Then came the first saying Lord thy piece hath gained ten pieces R. Amonge all the men which shal bee brought before the Tribunal Seat of Chryst there are fower orders noted vnto vs by the Seruauntes and Cytizens in this parable The firste Seruaunt which with one pound gained ten poundes and hearde it sayde vnto him Well thou good Seruaunte because thou hast bene Faithful in a little haue thou authority ouer ten Cities doth signifie that sorte of mē which haue vsed theyr giftes in the chyefeste degre of Faith and Charitie so much as is possible to be done in this mortal fleshe to the honor of God and to the profite of theyr Neighbour In thys Company Moses is comprehended whom when the Lord had made Ruler ouer the people of Israell rather desiered to be blotted out of the booke of the lyuing and to be stoned of the people then to forsake that people and to leaue them to Destructiō Dauid the Prophetes Paule Ex. 32.32 and other the Apostles which with theyr one Pounde gayned ten poundes are to be reckned in this Order that is to say whych so faythfully followed theyr callyng that in the Iudgement of man they wāted nothing that was requisite for faith Charitie 18. And the second came saying Thy piece hath gained fiue pieces R. This Seruaunt signifieth that sort of men which with meane fayth charity walked in Gods calling Such are al the cōmon sort of Godly men which by faith leade a life irreprehensible A. which alway haue this before theire Eyes Be yee holy for I am holy 1. Pe. 1.16 Eph 5.11 20. And another came saying Lorde beholde heere is thy piece whych I haue layed vp in a Napkin R. This thyrd Seruaunt which layde vp his money in a Napkin and accused his mayster of Tyranny representeth the thyrd sorte of men whych are Hypocrites For Hypocrites because they wante a true and Liberall sayth in God through Chryst Fyrst of all thynke God to be a tyrant For the maner of tyrantes is to take vp that whych they layed not downe and to reap that which they sowed not that is to say to take that which is other mens by violence The manners hipocrites attrybute vnto God thinke that because God hath geuen a Law which no man is able with his whole strengthe perfectely to fulfill he doth vniustlie requyre the same to be fulfilled of men doth cruelly condempne men for that not fulfilling of the same Secondly they lay vp theyr pound in a Napkin that is to say they forsake the lawfull calling of God and those good workes which God hath commaunded and follow theyr owne Superstitions theyr consciences not onely doubtyng of the mercy of GOD but also fearing his wrath But what followed at the last 22. Then he sayth vnto him Of thy owne mouthe will I iudge thee thou euill Seruaunte Knevvest thou that I am a strayte man taking vp that I layde not
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
not haue prayed at all except they had had some hope Euen so the Children of God are wonte to bee mooued and to tremble throughly when they are seriously tempted and yet notwithstandinge their fayth and truste in the Lorde doth not quayle as wee may often times perceiue in the Psalmes of Dauid And therefore alwayes in time they feele the presence of the Lord. Maister carest thou not that vve pearishe C. They seeme not here to pray simplely but to chyde with their Maister The Euangelist Luke hath Maister Maister wee pearishe Which words haue a confused feare as it might seme Reade the 25. of the 8. of Math. 39. And hee arose and rebuked the Wynde and sayd vnto the Sea peace and be still and the Wynde ceassed and there followed a great calme And hee arose and rebuked the vvinde B. What doth the Lorde heere Hee would haue his to bee tempted not to pearish And rebuked the vvinde The Euangelist Luke addeth And the tempest of Water What is ment by rebuking the Winde our Euangelist declareth in these words Peace bestill Reade the 26. verse of the 8. Chapter of Math. And the vvinde ceassed Luke hath And they ceassed and there was made a great calme So that wee see consolation is coÌ„monly measured by the measure of affliction Herevpon the Prophet Dauid sayth In the multitude of the sorrowes that I had in my heart â—salm 94. thy comfortes haue refreshed my Soule And the Apostell Paule As the afflictions of Christe abounde in vs â— Cor. 1. euen so by Christ our consolation doth abounde 40. And he sayd vnto them why are yee fearefull how is it that yee haue no fayth Mathewe hath Why are yee afrayde O yee of litle fayth A. How cometh it to passe that yee dispayre of safegarde I being with you B. Luke hath Where is your fayth The Children of God are tempted to this ende that they may that better know themselues and God also that they feelinge their owne infirmity and the great goodnesse of God may forsake themselues and flee vnto him onely in time of neede 41. And they feared exceedingly sayde one to an other Who is this For both Wynde and Sea obey him And they feared exceedingly B Luke hath And they being afrayd merueiled and sayd among themselues who is this that Wynde and water obay him Our Euangelist hath For both wynde and Sea obay him Here let vs note the great effect of true miracles for alwayes by them the power of God and Christe is set forth that the godly may see how safely they may commit them selues vnto him which hath power of all thinges and wyth how great feare and reuerence they ought to worship of God Reade the 27. verse of the 8. of Math. FINIS Chapter the fifth 1. ANd they came ouer to the other side of the Sea into the Countrey of the Gadarenites And they came ouer to the other side of the Sea BV. That which the Apostell Iohn doth shew by the holy Sermons of the Lord the other three Euangelists doe demonstrate and set forth by the wonderfull and most effectuall workes of Christe that Christe is the lorde of all things to whom the Worlde the Diuell sinne diseases calamities lyfe death are subiect and that the rule of those thinges is gieuen of Christe the deliuerer by fayth to all those that imbrace the Gospel The Hystory following teacheth that Christ is the Conquerer of Sathan whose force cruelty is declared by many wayes to this end that the strength power of him that ouercommeth him myght the more appeare Into the Countrey of the Gadarenites B. Mathew in his eight Chapter sayth that he came into the Countrey of the Gergesites For so that Region or Countrey lying on the other side of Genesar Luke 8. and ouer against Galile as Luke maketh mencion was called of the City Gadara of which Iosephus maketh much mencion In that Country as Hierom sayth there was a City called Gergessa to the boundes whereof the Lord peradueÌ„ture arriued by this passage and that therefore it is written of Math. that the Lord cam into the CouÌ„trey of the Gergesites Therefore when he came out of the Ship to lande as Mark Luke make mencion straight way there met him 2. possessed of Diuells Our Euangelist Marke Luke make meÌ„cion only of one because they mighte as well describe and set forth the power of Christe in one as in two For they tooke not in hand to write the hystory of those whom the Lord healed but of the Lorde hymselfe which did heale that his power and not the number of those that were holpen by him might be knowne Reade the 28. verse of the eight of Mathew 2. And when he was come out of the ship immediatly there met him froÌ„ amonge the townes a man possessed of an vncleane spirite B. Luke addeth Out of the City As touching this verse and the 3. 4.5 6. and 7. Reade our exposition of the eight Chapter of Math. 8 For he sayd vnto him Come out of the man thou foule spirite This is the cause why the Diuell sayde he was tormented For there is no greater torment to the Diuell than to haue those taken from him whom hee thought to be his owne Furthermore the Kingdome of Chryst is a torment vnto him than the which nothing is more agaynst him They are not yet so tormented as they shal be tormented after the comming of Chryst but they are tormented now by them selues The neerer the Kingdome of Chryste approcheth the more they burne To be shorte as Peter teacheth that the Soules of the Godly were delyuered by the comminge of Christe euen so the Diuell and all the wicked shall haue the greater payne because hee is shewed vnto them to their dispayre 9. And he asked hym What is thy name And he aunswered and sayde vnto him My name is Legion For wee are many C. Hee asketh what the Diuells name is not that the Diuel hath names but because he would shewe the power of the Diuell My name is Legion Heere the certayne number is put for the vncertayne by the which he declareth that he is of a great number Whereby wee gather that to bee a vayne Opynion by which many men thinke that euery one hath two angels appoynted him the one good the other euell the which error came from the Gentiles who so thought of good and euell Angells But why one Legion possessed one man it is not our part to enquyre except hee therefore call him selfe a Legion because hee hath more power in one than in another as when God hath more care for one then for another he geueth the greater company of Angells not that hee lacketh so great a number but so hee declareth the aboundaunce of his grace R. Seeinge therefore hee nameth himselfe a Legion he declareth that he goeth about this one thing namely that he might doe much hurt and also that he is of the
that whatsoeuer men offer vnto God is not esteemed according to the outewarde pryce but onely according to the affection of the heart yea that his pietye is more which offereth a litle accordyng to his Abilitye then his that offereth much of his abundance Therfore this doctrine is profitable in two respects For God doth incourage the poore which seeme to be destitute of abillity to do wel that they might not let to declare theyr desire to do wel though it were neuer so poorely because if they consecrate themselues theyr small oblation shal bee no lesse precious then if they did offer all the treasure of Cressus Again they are admonished which haue more plenty which are indewed with more gifts that it is not inough if they excell in geuing those that are poore not able to geue because it is lesse thankeworthy before god for a rich man to geue some meane gifte of his gret abundant then for a poore mā to strain himself in his pouerty to geue a mite or dodkin That therfore which is here spokē of oblatiōs ought now to be extēded to geuing of almes For they tēd both to one end both ar geuē to god As we haue no externall tēple as we haue no external sacrifice te offer as we haue no external priesthod euē so we haue no tresury but the relieuing of the poore the feding of the hūgary helping of those also the minister to the tēple whatsoeuer wee gieue vnto these God truly acknowlegeth it to be geuē vnto him Euery mā ought to haue regard to his ability god hath respect vnto ◠thinges namely to the mind to the persō Now therfore saith S. Paule performe the thing which yee began to doe that as there was in you a readines to will 2. Cor. 11. euen so ye may performe the deede of that which ye haue For if there be first a willing minde it is accepted accordynge to that a Man hath and not according to that he hath not And to what ende doth the Apostle speake these thinges Surely that as well the poore as the riche shoulde gieue freely with a chearefull minde to the reliefe of our Brethren and to perfourme those Offeringes whych God hath commaunded But let the Rych men take heede that they despise not the small gifte of the poore and let not the poore be discouraged in that they want ability to geue freely as the rich do it is sufficient to bryng a wyllinge mynde If wee bee poore let vs Offer for all that the thinges which wee are able then we may assure our selues that we offered an acceptable sacrifice to God 44. For they all did caste in of theyr superfluity But she of her Pouerty did cast in all shee had euen all her lyuing For they did caste in C. The Lorde here sheweth a reason wherefore this poore widow offered more then all the rest She of her pouerty did cast in all shee had The piety of this Widow was not to be founde in many which came not into the presence of the Lord withoute somewhat no rather then she woulde so do she would leaue her self destitute of Foode And this simplicity is commended of the Lord that forgettynge her selfe she would declare that shee all shee had was the Lordes And in deede the pryncipall sacryfice that is requyred of vs is the denying of our selues FINIS Chapter the 13. 1. AND as hee went out of the tēple one of his Disciples sayde vnto him Mayster see what stones and what buildings are heere BV. Our Sauiour Chryst at the length preacheth banishment and Destruction to a nation and People not knowing how to repent and despising eternall Saluation These hoped that they should be preserued by the holines of the temple euen as their Fathers cryed in the time of Ieremy the Prophite The Temple of the Lorde The Temple of the LORDE But the Lord doth prophecie that the Temple also shall be destroyed These thinges are expounded in the 24. Chapter of Mathew 11. But when they leade you presente you bee not carefull aforehand neither take thought what yee shall speake But whatsoeuer is geuē to you in the samehower that speake ye for it is not ye that speak but the Holy Ghost These Woordes are expounded in the tenthe of Mathew Be not carefull aforehand Mathew hath Be not careful how or what yee shall speake Let this sinke in your heartes that yee must not premeditate what youre defence shal be But whatsoeuer is geuen to you Mathew addeth for it shal be gyeuen to you in the hower what she shalspeake For it is not you that speake The lyke wordes hath Mathew in effecte But Luke thus For I my selfe will gieue vnto you a mouthe and Wisedome the whych your Ennemies shall not bee able to Gainesay nor resiste For the exposition of the twelfthe verse Read the tenth of Mathew 13. And ye shal be hated of all men for my names sake But who so endureth to the end the same shal be safe And ye shal be hated of all men Luke addeth And one Hayre of your head shall not perish The which expoundeth the Words of Mathew Where hee saith but all your hayres are numbred But vvho so continueth to the end Luke hath By Patience possesse your Soules R. It is a commaundemente and consolation in all Aduersities For it teacheth what is to be done and what is to be hoped for As if he shoulde say Conceiue Patience in your soules seing you are compassed about on euery side with so many troubles I would not haue you vnder the pretence of the Gospell violently and seditiously to resiste but I would haue you to be patient For God hath such a care ouer you that he wil euē preserue the hayres of your heade neither shall one hayre of your head be pluckte vp without the will of your Father For whether it abyde in the head or whether it be pluckte out it is Gods gift Wherefore if God haue so greate care of your hayres how much more wil he care for your lyfe sauegard Wherby we haue to learne that whatsoeuer happeneth vnto vs by the will of the Father is not losse is not destructiō is not deth but it is gain life felicity For no trouble by the wil of the Father can happen to the Godly but it is most happy and the best Al that followeth vnto the 34. verse is expounded in the 24. cap. of Mat. 34. As a man which is gone into a straunge Countrey and hath left hys house and geuen authority to his seruauntes and to euery man his worke commaunded the Portar to watch B. This parable pertayneth Generally to vs all because wee are all as Seruaunts to whome the Lorde departing hath committed his substance hath inioyned to euery man his work and hath commaunded the Portar to watch For ther is no man which hath not receyued some gifte of Chryste to
1. Cor. 8.6 and there is one Lord Iesus Christe by whom are all thinges and wee by him And thus hee is declared to bee not onely Maister teacher to whom when hee teacheth we must geue eare but also a Prince to whose gouernmente wee must be subiect and whose commaundement wee must obay For the Father hath geuen vnto him in his house the Dignity of the first begotten that hee might haue the Superiority ouer his Bretheren with power and might order and dispose the ryches of the Inheritaunce In the City of Dauid Before in the fourth verse Luke saith that the City of DAVID is called Bethlehem Hee noteth dilligently the place of the Natiuity bycause of the truthe of the Prophesie written by Micheas Miche 5. of the which Mathew maketh mencion M. As if hee shoulde say Math. 2 6 searche and consider what GOD hath Promised to DAVID and what MICHEAS hath prophesied cōcerning Bethlehem compare those thinges with these wordes and yee shall see that the most true GOD hath performed those things at this day which he had promised to the Fathers in many Ages from the beginninge C. Therefore the Angell framed his speache to his Hearers which were not altogether Ignorant of the promised redemption and hee Ioyned the Gosple with the Doctrine of the Law and the Prophets euen as the same sprang thereof 12. And take this for a signe Yee shal fynde the Chylde vvrapped in swadlinge Clothes and layed in a Maunger BV. Least the Sheepheardes shoulde doubt of the new wonderfull tydings for credits sake he geueth vnto them a signe saying Experience it selfe and the truth of the matter shall certifie you that I haue toulde you nothinge but truth Goe yee therefore to Bethlehem and seeke the newe borne Childe whom I haue preached to be Christe the Lord yee shall finde him wrapped in swadling Clothes and layed in a maunger The Angell imitateth the cōmon maner of men For we are wonte in great and doubtful matters to Ioyne signes vnto our Wordes Wherein the goodnesse of God doth shine framing himselfe to our infirmities C. Moreouer the Aungell preuenteth an offence by which the Faith of the Sheepheards might easely haue bene hindered For what a scorne is it to see him lying in a maunger which is promised of God to bee a King and the only Sauiour Therefore least so vile base a Condition in Christe should discourage the Sheepheards from in belieuing in Christe the Angell telleth them aforehande what they should see And the Lorde vseth this order dayly towarde vs which may seeme in the Iudgmēt of man ridiculouse and absurde For by the Voyce of the Gospell which is come from heauen hee commaundeth vs to imbrace Christ crucefied and he setteth signes before vs in earthly and transitory elements which may exalte vs into the glory of blessed immortality So hee promisinge vnto vs spirituall righteousnesse setteth before our eyes a litle Water and promisinge the euerlasting life of the Soule hee sealeth the same with a smale taste of Bread and Wyne Wherefore if so be the Rude stawle did not offend the Sheepheardes nor stay them from seeking Saluation in Christe nor from submitting themselues vnto his gouernment no signe be it neuer so contemptible ought to obscure his Glory in our sight but that wee shoulde adore and worship him especially seeinge that hee is now ascended into heauen and sitteth at the righte hand of his Father BV. This signe which is geuen to the Sheepheards is not agreeinge to humaine sence but is quite contrary to the Wisedome of the fleshe Wherefore they had to beholde and consider another thinge and in their mynde to apprehende another matter God accordinge to his maner doth not set before vs glorious things to the ende hee mighte confounde and ouerthrow humaine reason 13. And straite way there was wyth the Angel a multitude of heauenly Souldiers praysing GOD and sayinge 14. Glory to GOD on high peace on the Earth vnto men a good will C. The Euangelist accordinge to the maner of the Scripture calleth the Angells heauenly Souldiers the similitude beinge taken from earthly Princes This verely was done that he might haue the greater Maiesty For although the glory of God was in parte reuealed in one Angell yet notwithstanding GOD would more gloriously adorne his sonne and that as well for our confirmation as for the Sheepheardes With men the credite of two or three witnesses is sufficient to take away a doubt but the heauenly Army with one consent and one voyce geueth testimony vnto the sonne of God How obstinate then shall we be if we singe not to this cōmon title of the Angells by which out saluation in Christe is celebrated Whereby we gather how detestable a thynge to GOD vnbeliefe is which troubleth this sweete Harmony of Heauen and Earth Moreouer we are worse than brute beastes if the Songe which the Angells sunge with one consent to geue vs an example doe not kindell in vs both faith also a desire to praise God Vnity of faith commended to vs by the song of the Angells Moreouer God by this melodious Harmony cōmendeth vnto vs the vnity of faith and exhorteth vs to sing his prayses with one cōsent vpon the earth A. The which Paule wisheth may be geuen to all the Godly when hee writeth thus Rom. 15.5 The God of all patience and consolation graūt you to be like minded one towardes another after the ensample of Christ Iesus that yee all agreeinge together may with one mouth prayse God c. Glory to God on high Bu. That is to say Glory be vnto God which dwelleth in the highest R. By these words they geue to vnderstande that firste of all their office is to prayse God with a lowde voyce continually Whereupon in the Prophet the Seraphim doe cry the one to the other Holy Holy Holy Lord God of Sabaoth Esay 6.3 all the whole Earth is full of thy Glory But to prayse God is not onely in words to geue vnto God glory and holinesse but it is also to confesse the power righteousnesse holinesse goodnesse truth and happinesse belonge to God alone and that God standeth in neede of nothinge but that all creatures stande in neede of him also that God can bee benefited of none but that it is hee which benefiteth all C. Moreouer the Aungells begin with thankes geuinge or with the praises of GOD bycause the Scriptures in diuers places teach vs that wee are Redeemed from death to this ende that wee mighte shewe our thankefulnesse towardes God as well with our tongue as with our workes Therefore let vs remember that this was the finall cause why God hath reconciled vs vnto him by his only sonne that by the reuealinge of the ryches of his Grace and exceedinge mercy hee might glorifie his name And at this day looke how much any one of vs is incouraged by the knowledge of his grace to set forth the
more a great deale then they were among the Iewes vnder Annas Caiphas For the reading of the holy scripture which then florished is not only vanished away vnder the Popes Gouernment but is also driuen out of the Churches with Fyer and Swoorde sauinge that they singe in scorne what they list them selues in an vnknowen tongue S. But wee to whom the truth of the Gospell is reuealed ought after the ensample of Christe to frequet holy assemblies to cleaue vnto the worde of GOD for euer and to follow good and pollitique order And stoode vp to reade S. It is meete that there should bee some Order 1. Cor. 14.40 that all thinges may bee done decently and in order as the Apostell teacheth For if euery one were permitted to reade cōfusion must needes follow Wherefore wee see that Order was obserued there is no doubt but they which purposed to reade craued audience C. And Christe stode vp to reade not onely to the ende audience mighte bee geuen him the better but also in signe of reuerence For the maiesty of the Scripture deserueth to bee modestly and reuerently handled of the Professors of the same 17. And there was deliuered to him a Booke of the Prophet Esayas when he had opened the booke hee founde the place where it was written And there was delyuered to him a Booke B. This Booke was deliuered vnto him by the Minister For by and by after it is sayd And when hee had shut the Booke hee gaue it to the Minister He found the place C. There is no doubt but that Christe of purpose chose this place Some think that it was diuinely allotted vnto him but seeing hee had free choise it is better to referre it his Iudgemēt that hee chose out this place aboue others For his purpose was to speake aptly concerninge his office 18. The spirite of the Lord vpon me because hee hath anoynted mee to preach the Gospell to the poore hee hath sent me to heale the broken hearted to preach deliuerance to the captiue and recoueringe of sight to the blynde freely to set at liberty them that are brused The spirit of the Lord vpon me S. These Woordes are alleadged according to the translation of the threescore and ten Interpretors For the Hebrew texte in Esay is somewhat otherwise Esay 61.1 Esay promiseth that there shall bee yet certaine Witnesses of the Grace of GOD after the Exile into Babilon which shall gather the People from destruction and the shadow of Death and shall with Spirituall power restore the Church being so myserably afflicted But seeinge that the same redemption was to be published in the name of Christe onely he speaketh in the singuler nomber and after a sorte taketh vpon him the person of Christe to the ende he might the more effectually comforte the myndes of the Godly Certaine it is that those thinges which are spoken here doe onely properly belonge vnto Christe him selfe and that for two causes First because hee only is indued with the fulnesse of the spirite that hee might bee a Witnesse of our reconcilliation with God Ephe 2.17 secondly because hee alone by the power of his spirite performeth and geueth all those good things which he promyseth here And hee therefore sayd that the spirite of the Lord was vpon him to the ende wee might know that Christe as well in him selfe as in his Ministers doth no humaine or priuate worke but that hee is sente from aboue to restore saluation to the Church For he testifieth that hee doth nothing by humaine instincte or counsaile but by the moderation of the spirit of GOD that the Faith of the Godly mighte bee founded vppon the authority and power of God R. And wee must note that which we touched before that the fulnesse of the Spirite was geuen to Christe alone For the Spirite or gyftes of the spirite was geuen to others by partes and by measure To Moses was geeuen the spirite of Wisdome and of workinge myracles to Sampson was geuen the spirite of Fortitude to Salomon the Spirite of Wysedome to the Prophets the Spirite of knowledge and vnderstanding of Gods misteries but to Christ was geeuen the fulnesse of the spirite and all the Gyftes of the spirite were powred vppon him For so sayth the Prophet The Spirite of the Lorde shall rest vppon him Esay 11 2 the spirite of Wisedome and vnderstandinge the spirite of counsaile and strength the Spirit of knowledge and of the feare of the Lord. And Sainte Ihon sayth Ihon. 3.34 God geeueth not the spirit vnto him by meesure Col 2.9 and 3. In lyke manner Paule writeth sayinge In him dwelleth all the fulnesse of God bodily Wherefore when the Prophet sayeth that the Spirite of the Lord is vpon Christe hee meaneth that all the fulnesse and all the Gyftes of the Spirite are vppon him Bycause hee hath anoynted mee S. This is added in steede of an Exposition C. For many boaste falsly that they haue the spirite of God when they are quite voyde of his giftes But Christ proueth by the anoynting as by the effect that hee is moued with the spirit of God S. For this anoynting was a figure of the holy Ghoste and there is a Metaphor in this Woorde For as Oyle hath his properties for the body euen so hath the spirite of God for the Soule Wee are Partakers of this anoyntinge for GOD hath consecrated vs to be his People Psa 105.15 Whereupon hee saith Touch not mine anoynted But there is not all one measure as wee sayd before For God geueth to euery man his giftes according to his measure but Christe was fully anoynted of whose fulnesse wee all haue receyued Ihon. 1.16 Wee are anoynted that wee may bee Partakers of the kingdome of the Priesthoode and of the Propheticall office of Christ notwithstanding Christe onely was anoynted to bee a Kinge a Priest and a Prophet Our anoynting cōmeth from Aarons head vnto all the partes of the body Note also how often the Scripture maketh mencion of the spirit of God and saith that the same dwelleth in vs least thou shouldest consider any voyde or vayne thinge but rather his power and efficacie So that after the Prophet had spoken of the spirite of God hee addeth vnction by which the vertues of the Spirie of God are vnderstoode The place must bee dilligently waighed and considered For no man can take vnto him Right and authority to teach in the Church of God except hee can shew that hee was stirred there unto by the spirite of God And wee shall knowe who are sent of God by the anoyntinge that is to say if hee bee indued with these giftes which are required to that Function if hee beinge appointed of the Lord hath in him the Graces of the spirite then hee hath in deede the holy Ghost But if a man hauinge no doctrine or learninge at all will professe himselfe to be a maister and a Teacher let him bee
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
spoken without lying Euen as before he fayned hym selfe to bee a Wayfarynge man For they are both one And this alone oughte to satisfie vs that as Chryste blynded theyr Eyes for a time wyth whom hee spake that they might count him for a Common person so for a time he made as though hee purposed to goe further fayninge no other thing then that which in dede he mynded to doe but because he mynded to hyde the manner of his departure So that hee deceyued not his Dysciples by this Dissimulation but held them for a time in suspence vntill the full time of manifestation came Wherfore they to much deceiue themselues which make him theyr Patron for theyr lyes 29. And they constrayned him saying Abide with vs for it draweth toward night and the day is farre passed And hee went in to tarry with them And they constrayned him That is to say they instantly required perswaded and intreated him For it followeth Abyde with vs For it had bene vnmannerly and Barbarouse to haue constrayned him by force to lodge with them But in the Disciples humanitie thankefulnesse and hospitallity is commended to vs all and in the Lord moderate ciuillity in shewynge himselfe not hard to be intreated And he went in to tarry The lord is constrayned and held not with externall violence but with faith and Godly prayers So the Lorde fayned that he would go further to the Patryarke Iacob Ge. 32.26 when he sayd Let mee goe for it is Day But Iacob helde and constrayned him saying I wil not let thee goe except thou blesse me So he dissembled before Moses that hee would goe farre from the Israelites saying Suffer me that my wrath may waxe hoate agaynste them Exo 32.11 and that I may blot them out and may make of thee a greate people But Moyses so held him by fayth and earnest prayers that hee was pacefied and reconciled wyth Israell So Chryste fayned that hee would goe farre from the Woman of Chanaan when he sayd I am not sente but vnto the lost sheepe of the house of Israel It is not good to take the childrens bread and to cast it vnto dogs Ma. 15.24 But he is held of the woman by faith Who answered Truth Lord for the dogges doe eate the Crumms which fall from their maisters table For the which it was sayde vnto her O Woman greate is thy fayth be it vnto thee as thou wilte Wherefore although Chryst is not onely inuincible but also omnipotent yet notwythstanding because he hath bounde hymselfe to his word and promises hee may be constrayned and helde by man with faith and prayer 30. And it came to passe as he sat at meate with them he tooke bread and blessed it and brake gaue to them C. Many thinke that Chryste dyd not geue at this time bread vnto his dysciples to eate for theyr refreshing corporally but rather for a holye signe of his body And this is very plausible to be spokē that the Lord was knowē in the Spyrituall glasse of his Supper For the Disciples beholding him wyth theyr corporal eyes knewe hym not Moreouer the Papistes take thys place when they goe about to defraud the people of the other parte of the sacrament But because this coniecture hath no shewe of probabillity to leane vnto we must more simpely vnderstād the wordes of Luke Namelie that Chryste takyng Breade in his handes gaue accordyng to his maner thāks And it appeareth that he had a specyall manner of praying with the which he knew his Disciples were famillyarly acquainted 1. Tim. 44. Ti. 1.15 that beinge admonyshed by this noate they might the better looke about them And here let vs learne by our maysters Example so often as wee eate bread to offer thankes geuinge vnto the author of Life the which in deede putteth a difference betwene vs prophane men 31. And their eyes were opened and they knew him and he vanyshed out of theyr sight C. By these words we are taughte that there was no Metamorphosis or trāsformation in Chryst by which hee deceyued the Eyes of men but rather that the eye sight of those which sawe him fayled them because they were helde Euē as straight after he vanished not from the eyes because his Body was of it selfe inuisible because God gaue them not power to behold the same Whereby wee gather that the Lorde holdeth our eyes so often as it pleaseth him insomuch that our sighte is no sight and that we cannot knowe that which is before our eyes And he vanished It were more agreeynge to this place to say And he withdrewe himselfe Or He got him out of their sighte And not with the old Interpreter to say Hee vanished out of theyr sighte For we aptely vse this woorde Vanished when we speake of smoke or of Spyrites But the Euangelyste speaketh not here of a Spyrit Luk. 4.29 but of a true body And in that he sodaynelie vanished out of their sight it is rather to be ascribed to the power of GOD then to a shadow or phantasie Question R. But why did he so quickely withdraw himselfe being knowē For now he should haue had more delight to talke thē before Aunsvver C. We answer that it is no marueile if Chryst sodainely got himselfe oute of sight so sone as he was knowen because to haue lōger sight was nothing profitable leaste as the Disciples by theyr owne disposition were to much geuen to the Earth they should desire againe to draw him to an earthly life Therefore so far forth as it was needefull to declare his Resurrection he offered himselfe to be sene But by hys sodaine departure he taught that they oughte to seeke him elsewhere then in the world 32. And they said betwen thēselues Dyd not our heartes burst wythin vs whyle he talked with vs by the way and opened to vs the scryptures C. The Kingdom of Chryst broughte to passe that the Disciples had a true and liuely feeling of that secret Grace of the Spyrit with the which they were at the first endued For God doth often times so work in his seruants that they know not the power of the Spyrit for a time but do onely feele the same by secrete instincte So the disciples had conceiued at the first a feruent desyre but without any greate attention or regarde of the same the which nowe they remember Nowe so soone as Chryst is knowen vnto them they begin to call to mynd that Grace whych before they had receiued without any taste and perceiue that they wer dull For they accuse themselues of neglygence as if they had sayde Howe commeth it to passe that we knew him not as we went together For when hee pearced our hearts we should haue cōsidered who he was Therefore thus oftentimes we fele the power of God Though wee vnderstande not the same yet neuertheles it worketh not in vain For the fruite followeth afterwarde This oughte to humble vs when wee know
was done about him and at the lēgth how he yeelded vp the Ghost 34. And at the nynth hower Iesus cryed with a lowde voyce saying Eloy Eloy Lamasabacthani whych is if one interprete it My God my God why hast thou forsaken me The Euangelyste Marke bryngeth heere many woordes which were then vsed of the most of the People amonge the Iewes Notwithstanding they wer corrupted by the longe Captiuitye of Babilon Among which also he wrote this Eloy Eloy The Hebrewes saye Eli Eli as Mathew also hath Many affirme that Marke wrote Eli Eli But what this word Eloi signifieth read the 27. of Mathew 37. But Iesus cryed with a lowde voice and gaue vp the Ghost And gaue vp the Ghost After that Chryst had thus geuen vp the Ghost and committed his soule into the Handes of the Father some haue written that he then descended in to hell which they call Limbos Patrū where as they dreame the soules of the Fathers reste to whom say they he preached vntill he rose a gaine being moued so to affirme by this place of Peter wher it is sayd 1. Pet. 3 In the which Spyrite also he wente and preached to the spyrites that were in pryson And the Vayle of the Temple did rente in two partes from the Toppe to the Bottome BV. Marke now maketh mention of certaine things which followed the death of the Lord which do commende the Pryce of his Deathe and doe set forth the Maiesty of him beinge nowe a Dying Straighte way after that deth of the Lord sayth Marke the vaile of the Temple rente in two from the Top to the bottome The Vale was that which wente betweene the sight of the People and the Holy thynges whych were in the Temple Whereby wee haue to learne that shadowes vanishe away so sone as the light of the truth shyneth The rest concerneth the Exposition of this Verse and that whych followeth yee shall finde in the seuen and twenty Chapter going before FINIS Chapter the sixtenth AND When the Saboth day was past Mary Magdalene Marye the Mother of Iames and Salome brought sweete smelling Oyntmēts that they myght come and anoynte hym And vvhen the Saboth day vvas passe BV. In this last Chapter the Euangelyste descrybeth the true resurrection of the true Body of our Lord Iesus Chryst from the deade and that which the other two Euangelists haue done largely our Euangeliste Marke hath knit vp in few Wordes because these fewe wordes in steede of many might seme to suffice The Godly women come to annoint the body of the Lord that it mighte abide sweete that it might not stinke through corruption Therefore they bringe such ointments as are of force to dry vp and consume the moiste humors of the body to the end the same might thereby be kept vncorrupted Now because they found not his body it is euident that the same was risen 2. And earely in the morning the first day of the Saboths they came vnto the Sepulchar when the sonne was rysen BV. The time is heere noted whē these women went to the Sepulchre that thereby we might gather the time of the resurrection also The first day of the Sabothes This day is the first day in the weeke next following the Saboth being the very same which for a memorial of the resurrection we call Sonday That which is heere called the Sabothe is to vs Saterday A. Read the 28. cap. of Mathew 6. And he saith vnto them be not amazed Yee seke Iesus of Nazareth which was crucified He is rysen he he is not here behold the place wher they had put him BV. Note here diligently how by the Testimony of the most holy Aungels of God the special points of our redemption are reuealed and declared vnto Men. Luke 1. For the incarnation of our Lorde was shewed vnto the Virgin Mary by the Aungell Gabriell And now Angels being ministers of truth are witnesses of his resurrection from Act. 1. the deede When the Lord standynge vppon mounte Oliuet ascended into Heauen Angels appeared and testified that the Lord Iesus should so come againe to Iudgemente as the Disciples sawe him ascende into Heauen Wherfore if we wil not let to beleue sworne witnesses how much more ought we to geue credit vnto Angels the Ministers of truth Behould the Place where It is the true property of a humane body to be in one certaine place And because the Body of the Lorde whych was risen from the dead was no more there where it was at the first it followeth that the true body is risen the very same which was laide in the Sepulchre and to conclude it followeth that the same body rising agayne lost not the property of a humane Body for then the Angel should not haue truly sayd He is not here Reade the 28. cap. of Mathew 7. But goe your way and tell hys Disciples and Peter that he goeth before you into Galile there shal ye see him as he sayd vnto you BV. This also pertayneth to confirme the verity of Christs body For that Locall moouing doth shewe the Verity of Christs body There shall yee see him As if he should say There yee shall see him he place being certain ye shal se him not as a spyrite but as a true mā 11. Afterward he appered to the eleuen as they sate together and cast in theyr teeth their vnbeliefe and hardnes of hearte because they belyeued not them which had seene that hee was risen againe from the dead Some English translations haue As they sate together at meat But it cannot be gathered by the Hebrew nor Greeke texte but rather that they sate together weeping Luke 24 and in prayer For certayne it is that this was the first Vision or appearyng of Chryst which was aboute Midnight as it may be gathered by Luke which was no fit or conuenient time for supper Againe if they had bene at meat it is not like that Luke woulde haue sayde that the Lorde standynge before them asked them for meate Or if they had any thinge to eate For he shoulde haue sene himselfe whether they had or no. But it is the Hebrew phrase of Speache to vse this word sitting for resting in any place And cast in theyr teeth Where as some restrayne these wordes of Marke vnto Thomas it semeth to bee to much coacted or Wrested so that it is better more simpelie to expounde it thus that Christ whē hee Appeared at the fyrste to hys Apostles rebuked them because they woulde not belieue those Witnesses that sawe hym after his Resurrection Howbeit their hardnes of heart is not only condempned in this that they gieue no credit vnto the words of mē but because they being conuicted by the euent of the matter it selfe woulde skarse beleue the testimony of the Lorde himself Wherfore iustly the hardnes of theyr hearts is cast in their teethe because to theyr slow dulnes obstinacy was also ioyned euen as though willingly
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