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
spirite Euen as S. Iames teacheth sayinge Iam. 3.13 Is any man merry Let him singe Psalmes For Heauinesse and sorrowe doe both clogge the mynde also do hinder the tongue from celebrating the goodnesse of God Therefore so soone as Maries mynde reioyced it brast forth into the prayse of God E. Whereuppon for Soule Spirite the scripture oftentimes vseth this word heart and it is a phrase of speach very vsuall with the Hebrewes Psal 103.1 Psal 35.3 specially in the Psalmes Praise the Lorde O my Soule Also Say vnto my Soule I am thy saluation There is great force in these phrases of speach much more is expressed then if it were sayd Praise the Lord I magnify the Lord Say vnto my soule I am thy saluation Hereby wee are taught that if we will truely praise God we must praise him from our heart for if the heart be not moued the Lord reiecteth abhorreth our prayse Therefore the true fouÌ„dation of thanksgeuing is the inward affection of the minde Thankesgeuinge vvith lips only is abhominable by these speaches we may see the difference betwene the spirite truth hypocrisie which magnifieth God with the mouth lyps only The Lord This is a word of power by which MARY preacheth the power of God by which he wrought in her works passing nature Moreouer she arrogateth non of these benefits vnto herselfe because she is the mother of god because she was blessed among women because she behaued her selfe modestly she chalengeth nothing to her selfe but a ioyful merry heart toward God Wherefore she acknowledging the receiuing of them froÌ„ him praiseth his holy name Thus we ought to leane vnto God only not to Creatures or to our giftes 47. And my spirite hath reioyced in God my Sauiour And my Spirite reioyced in God C. This is as it were a reason of the cause For there can be no true affection of praysing GOD except there be first Ioy. For in the scripture the cause is oftentimes made subiect to the effect as in this place And she calleth the spirite as we sayd euen now the minde and vnderstanding of the soule She so reioyced that shee gaue vnto him that prayse of all goodnes and whosoeuer do not the like are vnthankefull Verely this reioysing is the effect or signe of a quiet Conscience which by Faith was certaynely perswaded that God was pacified and fauourable In GOD my Sauiour C. Shee doth not without cause geue vnto God the name of a sauiour when she speaketh of the Ioy of her heart For vntill he be acknowledged God the sauiour mens mindes shall neuer haue the true and perfect Ioy but shal be alwaies heauy and careful Saluation in Christâ— vvorketh true Ioy. so that it is the only fauoure of God the saluation the commeth of him which make vs Ioyfull To be short this is the principall thing in the which the faithfull haue to Ioy that their saluation is in God for the which they must also be thankefull vnto him S. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Deliuerer and Preseruer Which is somewhat more than a Sauiour This Tytell be longeth only vnto God in whom we al consist Mary after the maner of the Psalmes of Dauid calleth him the sauiour Deliuerer bycause nowe her whole minde was inflamed with the consideration of the saluation which was begon to be wrought in her 48. For Hee hath looked on the lowe degree of his Handmayden for loe nowe from hence forth all Generations shall call mee blessed For he hath loked on the low degre C. She sheweth the cause why the Ioy of her heart is founded vpon God namely bycause he had respect vnto her frely of his mercy For in acknowledging her lowe degree shee maketh herselfe voide of all worthinesse that shee may ascribe vnto the free goodnes of God the whole cause of reioysing For the low degree of the which mencion is made in this place doth not signifie submissioÌ„ modesty or the habite of the minde as certaine vnlearned men haue thought but signifieth only an abiect vile and vase condition The Sence and meaninge therfore is this Whereas I was base contemned of low degre it hath pleased God notwithstanding mercifully to looke vpon mee Therefore the Virgin calling to minde the benefits of God as we ought to do when we geue thanks firste of all wondereth the God had such respect regarde vnto her being base and of low degree that he chose her to be the mother vnto his sonne For this is the which she saith For he hath regarded the low degre of his handmaideÌ„ Where there is any dignity or worthinesse of the fleshe there is a vaile which will not suffer vs to beholde the grace of God Therefore vpon iuste cause shee maketh mencion of her low Degree R. As if she should say I came of the stocke of the famouse king Dauid but looke by how much my auÌ„cetors were more noble than I by so much am I the more miserable For that I may speake nothing of the Kingdome taken away from our kinred by tyranny to make no mencion of the great neede which I a maiden of kingly race haue a longe time suffred this verely of all other is the greatest misery that the tyrauntes which now enioy our kingdome doe so lye in wayte for the life of al those that are come of the stock of Dauid that hauinge already killed certaine men not so much as wee poore maydes women are in safety so that wee being not so much coÌ„temned as wee are a coÌ„mon scorne to all men know not where to leade a secure life But to her whom men despyse the Lord turneth his eyes of mercy hath chosen me to gret dignity He might haue regarded the dignity of others which far exelled me in nobility in riches but he would none of them hauing respect vnto me a poore needy Virgin This maketh mee Ioyfull for this I geue thankes vnto God To be short I am nothing for what soeuer I am haue the same coÌ„meth only vnto me because God hath respect vnto me by the grace of God I am that I am The Virgin coulde not morefully prayse God his grace C. Thus we see how Mary abaseth her selfe to exalte God alone And it was not a setting forth of fayned humility But a simple true confession of her perswasion which she had fixed in her mynde For shee was both of no estimation in the sight of the world she also esteemed of her selfe nothing the more M. And here we haue specially expressed vnto vs what the Nature of God is God bâ—holdeth things of lovv degre namely to haue respecte vnto thinges of small reputacion and to the lowest thinges Hee cannot looke vpward because there is nothing aboue him neyther can he looke on eyther side of him forsomuch as hee hath none nygh vnto him that is his
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
day it shall bee sufficient for vs briefly to shewe that the wordes of the Angell are falsely wrested of them to a yearely reioyseinge of a byrth day seeing the Angell simply commendeth the Ioy which shoulde come to all the Godly by the fruite of his Doctrine For they reioyced that a prophet was borne vnto them by whose mynistery they were brought into hope of saluation B. Therefore when wee see that Iohn was so great and notable a Seruant of God we haue also great cause to reioyce that such a Preacher is sent vnto vs which in some part should premonstrate Christe vnto vs. For howsoeuer hee serued his age and time yet notwithstanding hee speaketh still vnto vs and that notable Sermon Beholde the Lambe of God is directed vnto vs. 15. For hee shal be great in the sight of the Lord and shall neyther drinke Wyne nor stronge Drynke and hee shal be filled with the holy Ghoste euen from his Mothers Wombe For hee shal be great C. The Angell confirmeth that which he had spoken concerning Ioy because Iohn was appointed to a greate and wonderfull calling In the sight of the Lorde Z. Here now the third time he sayth In the sight of the Lord but not all in one sence Here in this place In the sight of the Lord signifieth in the businesse and worke of the Lord. C. For here the vertues in the which he excelled are not so much commended as the greatnesse and excellency of the offyce is extolled Euen as Christe when he affyrmeth him to be the most excellent among Womens Children hee hath not respect so much to the holynesse of Life as to the Mynistery Math. 11.11 And hee shall neither drinke Wine nor strong Drinke C. The purpose of Luke was not to repose the greatnesse of Iohn in the abstinency of Wyne and strong Drinke onely his intent was to shew that he should haue some speciall gifte disagreeinge from the common life of men not that this of it selfe simply is so great a matter for wicked men are founde to abstayne but the Lord ment by this euident signe Abstinencie of Iohn to geue a badge vnto his seruaunt whereby the world might knowe him to bee a perpetuall Nazarite The Priests also abstayned from Wyne and strong Drinke when their turne came to serue in the Temple Leui â—0 9 The same abstinency was prescribed to the Nazarites vntill such time as their vowe was at an ende Num 6.3 The Rechabites also abstayned for euer Ieâ—e 356 because it was so commaunded them of their Father But God shewed by a notable token that Iohn was dedicated a Nazarite vnto him during his lyfe Iudg. 13 euen as wee reade also of Samson B. Moreouer it was meete that Iohn should excell all the Prophetes which were before him in deuine preachinge beside this that hee was specially appoynted a Prophet to the Iewishe Nation Wherefore it was meete that he shoulde wante nothinge of the most excellente holinesse euen in externall things that there myghte bee no occasion taken at him to reiecte the Gospell which hee should preache Howbeit this serued not the Reprobate For when they saw that he farre excelled all that went before him Math. 1â— they sayd notwithstandinge hee had a Deuell C. Moreouer we may not vnder the pretence of this place faine a worship of God in abstaininge from Wyne as doe the apishe Papistes who imitate the Fathers in euery thinge Only let euery one imbrace temperancie Let them which feele harme by drinking of Wine willingly abstayne from the drinking of the same and let them which want wine be content to misse the same And he shal be filled with the holy Ghoste C. By these words nothing els is noted but that there shall appeare such a towardnes in Iohn which shall shew the hope of his greatnes to come And wee speake not of such towardnesse as is in Prophane men but with such as agreeth with the excellencie of the Office Therefore the sence and meaning is this The power and Grace of the spirite shall not onely then shew it selfe when he shall begin his Office but he shall excell in gyfts of the spirite so soone as hee commeth oute of his Mothers wombe which as certayne tokens shal testefie what he shal be For from his Mothers Wombe is as much to say as from his first infancie We coÌ„fesse that the power of the spirite wrought in Iohn when hee was as yet included in his mothers Wombe but the Angell hath here a farder meaning namely that Iohn being yet an Infante should be openly discouered with singuler coÌ„mendation of the grace of God Therefore there were two signes namely the externall signe which was the abstineÌ„ce of Wyne and strong drinke and in the inwarde signe which was excellente gyftes There is no neede that wee shoulde here subtilly dispute or rather tryfell and spende the time in vayne concerning the fulnesse of the spirite because the Scripture by this name meaneth nothinge els but the great abundance of the gyftes of the holy Ghoste â—n 1.16 â—or 12.11 â—e 4.7 We knowe that the spirite was geuen aboue measure to Christe alone that we all might receiue of his fulnesse but to others it is geueÌ„ by measure But they which are indued with such plenty of grace that the common sorte of men haue no such measure are sayd to bee full of the Spirite Moreouer as the plentifull power of the Spirite was the extraordinary gyfte of God in Iohn so wee must note that the spirite is not geuen by and by to all men from their Childhoode but when it seemeth good vnto God Iohn bare a badge froÌ„ his mothers wombe of the grace to come Saule all the while that hee was a Keeper of beastes had no maner of kingly shewe in him but being chosen at the length to be king he was sodainely chosen into a newe man Therefore let vs learne by this Type that there is the free operation of the spirite in men from the first Infancie vnto extreame olde age 16. And many of the Chyldren of Israel shal he turne to their Lord God And many of the children of Israel BV. At that time in the which Iohn liued among men true Religion among the Iewes lay so defiled and corrupted with Pharasaical traditions and with an innumerable sorte of other impieties in somuch that there appered no shewe of that Religion which the Patriarkes imbraced and the Prophets preached Math. 10 1â— Iohn therefore came to reforme true Religion as our Sauiour Christe also testefieth by the seuere exposition of the lawe and by feareful threatnings of grieuous punishments reuoking the Iewes from wicked Hypocrisie to followe true repentaunce Now sayth he is the Axe layed vnto the Roote of the Trees Math. 3.10 euery Tree therefore which bringeth not foorthe good fruite is hewen down and cast into the fier He inuiteth the Pharises and Saduces to repeÌ„tance vpon paine of
astonished the virgin in so much that all her Sences were ouercome with admiration When Shee heareth that the Sonne of God shall bee borne she conceiueth no common matter and this is the reason why shee excludeth the carnall copulation with a man Hereuppon beinge amazed she cryeth how shal this thing bee Therefore so louingly God pardoneth her and aunswereth gently and friendly by his Angell because reuereÌ„tly and soberly not without admiration of the worke of God she had demauÌ„ded how it should come to passe which she had persuaded herselfe was aboue the coÌ„mon accustomed maner of nature Furthermore this questistion therfore was not coÌ„trary to faith because it rather came of admiration than of distrust R. By this place we gather that it is not alwayes vnlawfull to make enquiry after the promises of God how they can be so that distrust and vnbeleefe be set a side Mary here did not doubtingly demaunde the maner how but with the zeale and feruency of minde shee desiered to knowe the same 34. And the Angell answered said vnto her The holy Ghoste shal come vpon thee the power of the highest shall ouershadow thee Therefore also that holy thinge which shall bee borne shal be called the sonne of God The holy Ghoste shall come vppon thee C. The Angell doth not shew such a maner how as may suffice or satisfie curiosity for it was not so needefull but hee simply bringeth the Virgin to the consideration of the holy Ghost that with silence and quietnesse Shee might submit her selfe wholly vnto the same BV. As if hee should say That pure and holy spirite shall couer thee in such wise that no man shall doubt or mistrust any vncleanenesse For God is a consuminge fier incorporall with out affection corruption This pure Spirite of God I say shall extend his deuine power vnto thee shall make thee fruitefull without mans Seede and shall bring to passe that of thy substance the sonne of God shall take the substance of the true and humane Body differinge nothing from other men sinne onely excepted These Wordes come vppon thee contayne greate Emphasis and force and signifie that the worke shal be extraordinary where the meanes of Nature are wantinge BV. As if hee should say Hee shal not onely descend from Heauen into thee but shall also come vppon thee wyth great force that hee may worke effectually in thee Thus the Spirite of God hath bene sayd to haue descended vpon Sampson and on the Prophets The which is as much as if the Scripture had sayd The spirite of God moued Sampson and the Prophets it was effectuall in them mightely brought those thinges to passe which it woulde haue done R. This place teacheth vs the same article of our Fayth whereby is confirmed that Christe was conceyued by the holy Ghoste And to this effect pertaineth that which is written in the Gospell after Mathew Mat. 1.11 When Mary was betrothed to Ioseph shee was founde with Chylde of the holy Ghoste And in the twenty verse followinge That which is conceyued in her is of the holy Ghoste At this also the Woman conceyueth by the power of the Spirite The Spirite vvorketh in the creation 〈◊〉 all thinge it is God which geueth shape and life to the tender Infante the spirite worketh in the creation of all thinges but here the Angell excludeth those vsual meanes as the worke and ordinary vse of man Others also are conceiued by the power of God but by the Seede of man In like maner Christe is conceyued by the Power of God but without the Seede of man And although the power of God be ioyned to the conceptions of other men yet notwithstandinge man which is conceyued is left carnal because the instrument that is to saye man begotten of Adam wherewyth man is conceyued by Nature is Carnall But in the conception of Christe the Instrument is holy heauenly And the power of the hyghest shall ouershadow thee C. This Member is added expositiuely For the Spirite is as it were the essentiall power of God the efficacy whereof doth shew it selfe as well in the whole gouernment of the world as in myracles In the word Ouershadow is a very apte Metaphor The scripture very often doth compare the power of God by which he protecteth defendeth his seruantes to a shadow Bu. As in these places LameÌ„ta 4. â—0 The breath of our nostrels the anointed of the Lord was taken in their nets Psal 17.8 Psal 57.2 Psa 140.8 Psal 91.4 of whom we said vnder his shadow we shal be preserued aliue amonge the Heathen That is to say vnder his protectioÌ„ Hide me vnder the shadowe of thy wings Again Vnder the shadow of thy winges shall bee my trust Also Which shadowest or couerest my head in the day of Battaile Moreouer He will shadowe or couer thee vnder his winges C. But there seemeth to be another speciall reason of this place Namely that the operation of the Spyrite shal be secrete euen as if he did set cloudes before the eyes of men to keepe them from the beholding of the same Euen as GOD in working of miracles hideth from vs the reason of his woorkes euen so it is our parts soberly to adore that which he wil haue hidden from vs Therfore that holy thiÌ„g that shal be born G. In the corrupt bookes of the old translatioÌ„ it is thus red which shall bee born of thee The which 2 wordes of thee we haue taken away hauing for our warrant the authority of the Greeke traÌ„slatioÌ„ also the most auÌ„cieÌ„t approued latine For the angell speaketh not here of the persoÌ„ of the coÌ„ceiuer but of a new maner of coÌ„ceiuing of the excelleÌ„cy of the chylde As if he should say when the power of god shal work here the chyld shal be born holy that is to say seperated differing froÌ„ those impure coÌ„ceptions which ar by the copulatioÌ„ of the maÌ„ the woman by the coÌ„mirtion of their seedes not wtout original sinne â—hrists coÌ„â—ption â—ost pure Therefore what singuler or proper thing hath the coÌ„ceptioÌ„ of this child vereli it is the most pure conceptioÌ„ that euer was ordained for the sanctificatioÌ„ of the whole world the which if it had beÌ„ impure polluted it could not sanctifye those which are defiled with the vnclenes original sin of AdaÌ„ c. Therfore it is a coÌ„firmation of the senteÌ„ce going before For the angel teacheth the christ ought to be born wtout carnal copulatioÌ„ of maÌ„ womaÌ„ that he might be holy the son of god that is to say that he might excel al cretures in holines glory might not be as other men are Shalbe called the son of God The hereticks as Seruetus which faine that hee so soane as he was born maÌ„ was made the son of god do here take hold of this casual clause that he is therfore to be called the son of God
that she came not simply to make enquiry because she had the son of God no lesse in her hart through faith then in her woÌ„be neither is it likely that she came only to see how shee dyd but partely to increase and confirme her Faith and partely to set forth the grace of God in each Poynte And there is no cause why wee should thynke it absurde that shee sought the Confyrmation of her Faythe by the sighte of the myracle the whych the Angell not wythout cause reuealed vnto her For although the faythfull are coÌ„tent wyth the bare worde of GOD yet notwithstanding they Neglect nothyng of hys Woorkes whych they knowe may serue to the coÌ„fyrmation of theyr Fayth And there was great cause why MARY shoulde receiue that Confyrmation offered vnto her excepte shee woulde reiect that whych the LORD had willingly geuen vnto her FVRTHERMORE the Mutuall sighte of eche other of them might aswell moue her as Elizabeth to the greater thankefulnesse as appeareth by the texte For the Power of god was the more manifest and notable in one sight of double grace because the very comparison dyd not a little manifest the same Into a City of Iuda E. In the which Zacharias dwelte C. Luke doth not shew what this City was in the which Zacharias dwelt but onely sayth that the same pertayned to the tribe of Iuda and that the same was cituate in the Hill couÌ„trey Whereby we may gather that it was further from the city of Nazareth theÌ„ Hierusalem 40. And entered into the House of Zachary and saluted Elizabeth A. Mary entered not without gret feruency of minde into the House of thys olde Prieste and saluted her Cosine 41. And it came to passe that when Elizabeth hearde the Salutation of Mary the babe sprange in her woÌ„be and Elizabeth was filled with the holy Ghost And it came to passe R. Heere is a notable miracle at the Salutation of Mary Iohn being an infante leapeth and spryngeth in the wombe of Elyzabeth C. It is a naturall thinge for an Infant to moue in a great bellied woman at a sodayne Ioy but the purpose of Luke is to note some extraordinary matter Howbeit it is far from the purpose to trouble our selues with intricate questions whether the infante felte the preseÌ„ce of Chryst or whether this was rather a feeling of Godlynes Let this one thing suffice that the infant sprange by the secret motioÌ„ of the spyrite For Luke doth not attrybute vnto him any proper feling but doth rather gieue vs to vnderstande that this was a part of the Deuine operation in the Mother her selfe that the infant sprange in her wombe And Elizabeth was filled with the holy Ghost That is to say she was sodainly replenished with the spirite of prophesie contrary to her vsuall maner For she was not before voyd of the giftes of the Spyrite but then a much more plentifull vnwonted force appeared 42. And shee cryed with a loude Voyce and sayd Blessed arte thou amonge women and the fruit of thy Wombe is blessed Blessed art thou amonge women A. The very same thing the Angel had spoken to Mary before And the Fruite of thy Wombe is blessed C. Hee seemeth to put the mother and the son in one degree which could not be meete and conuenient But we know that there are diuers degrees of Gods blessings For as Mary was blessed so Chryst far excelled her who is the bottomles well of all Grace Christ is a Bottomles vvel of grace Therefore he is not blessed by mesure but his fulnes is Infinite and aboue measure from whence we receyue all blessing that is to say the abundance of all good thinges and Felicitye of whose fulnesse wee haue al receiued saith Saint Iohn Iohn 1 1â— For this blessynge signifieth not Fame and prayse And there is no doubte but that the Coniunction And in this place is taken for the reason of the matter as thus Blessed art thou amonge women because the Fruite of thy Wombe is blessed And althoughe this was not the chiefe Felicitie of Mary to haue christ in her Wombe but was a thynge of lesse Dignity then by the Spyrit of god to be born again into a new lyfe yet notwtstanding she is iustly called blessed whom God hath aduanced to thys Dignity that shee should bring forth a sonne to the worlde â—egeneraâ—on is â—essednes in whome shee was spyritually begotten again And we cannot at this Day call to mynde the blessing that commeth by Chryst but wee muste also remember howe greatly God hath honoured Marie in appointing her to be the mother of his onely begotten sonne A. Notwithstanding her speciall Dignity as we sayd euen now consisted in this that shee belieued in her Sonne whome shee conceiued Whereuppon a certaine Woman saying to Chryst â—oh 11.27 Blessed be the wombe that bare thee and the Pappes which gaue thee sucke Hee answered her againe and sayde Nay rather blessed are they that heare the worde of God keepe it Also Elyzabeth sayth heereafter Blessed is shee that belieued For those thinges shall bee perfourmed whych were toulde her from the LORDE 43. And whence commeth thys to me that the mother of my Lorde should come to mee And whence commeth this to me C. We must note this moderatioÌ„ that Elyzabeth waying and considering the great Graces of God in Mary doth geue vnto her due Honor doth acknowledge her to haue done more then was meete And also that the same appertayned not vnto her And yet for all that she doth not extoll her higher then it became her to the derogating of Gods Glory For such is the wickednes of the world that there are very few which haue not one of these two faultes that is to say They wil either haue to good a lyking of them selues that they alone may excel maliciously contemning the gifts of God in theyr brethren or else they excel meÌ„ so superstitiously that they make vnto them selues Idoles of them Hereuppon it is come to passe that Chryste being put as it were into the benâ—hehoale Mary hath his seate and Dygnity Contrariwise Elyzabeth in coÌ„mending her is so far from obscuring the Glory of God that shee rather referreth all things to God himselfe And although she knoweeh that Mary was exalted aboue her and others yet she enuyeth not the same and confesseth that more was done to her self then was due Notwithstanding this is commonly seene Charity iâ— rather beneficiall theÌ„ couetous that if any of our Neighbours neglecte to doe vnto vs theyr duty we can straight way espye the same but when wee forslew or for get to do that which becommeth vs towards them we are blynde But Charity teacheth the contrary There are some also who hauing receyued a benefite thinke that they owe nothinge for the same What hath he done say they Hee hath done no more then the Lord coÌ„maunded But we ought not to coÌ„sider what is other mens dutyes towards vs but
what we our selues ought to do vnto others If any man honor another endued with Gods Giftes he gieueth honor vnto GOD himselfe And contrariwyse if he contemne the same he despyseth God himselfe Therfore sayth Elyzabeth The mother of my lorde We cannot geue honor vnto God but we must also honor his grace when and wheresoeuer wee see the same The Mother of my Lorde C. In that Elyzabeth calleth Mary the mother of her Lorde the vnitie of the Person is noted in the two natures of Chryst As if she had sayde that he which is borne a Mortall man in the VVomb of Mary is also God Euerlastyng For we must remember that the woman speaketh not of her owne brayne but onely vttereth that which the holy Ghost put into her minde For thys name properly beloÌ„geth vnto the â—â—n of GOD manifested in the flesh to whome all power is geuen of the Father and who is ordayned to be the chyefe Ruler in Heauen and in Earth by whose Hande God gouerneth all Thyngs Howbeit hee is chyefly the Lord of the Faithfull who wyllingly submit themselues to hys Gouernment Christ the head of 〈◊〉 body onely For he is the Head but of his body Therfore Paule saith Although there be many called LORDES in the Worlde 1 Cor 8. yet not withstanding we which are of the Housholde of Fayth haue but one Lorde For loe as soone as the Voyce of thy Salutation sounded in my eares the Babe sprange in my Wombe for Ioy. C. She amplyfieth this grace of God of which she speaketh of the sodaine motion of the Infant which she had in her VVombe VVherby ther is no doubte but that shee would declare that she had the feeling of some Supernaturall and deuine thyng Read the 42. verse going before 45. And blessed is shee that beleued For these Thynges shall be perfourmed vvhych were toulde Her from the Lorde And blessed is she that belieued A. Thys is to be ioyned to the 42. Verse in the which the Angel called her blessed amonge women that shee might not simply be called blessed because she should be the mother of the Lord but because she beleeued C. And seeing it is euident by the former Testimony of Luke that Elizabeth spake by the secret motion of the Spyrite it must needes be the same Spyrite which pronounced Marye blessed because she beleued and praysing the Fayth of Mary he generally sheweth in what the true felicity of man consisteth Mary is happy who imbracinge with her heart the promise of God conceiued and broughte forth saluation for her self the whole world This was special vnto her but because we can haue no lyfe righteous or any goodnes without the Lord offer vnto vs his woord it is Fayth only which maketh vs partakers of true felicity being deliuered froÌ„ extreame neede and misery And there is great wayght in this part of the seÌ„tence following For those things shal be performed For the sence meaning of it is this that Fayth submitteth it selfe to the promises of God that they may haue theyr effect in vs It is certayne that the truth of God doth not depend vppon the wyll of men but this is rather true that God doth alwayes remaine true although the whole VVorlde which is vnbeleuing and ful of lies goe about to discredit the same Rom. 3.4 But because the vnbeleuing are vnworthy to reape any fruite of the Promyses therefore the Scripture teacheth that they are effectuall onely by fayth to our Saluation For Gyd offereth his benefits generally to all meÌ„ but faith openeth our bosome to receiue them and incredulity suffereth them to fall that we might not receiue them If so be there had bene any vnbelyefe in Mary yet notwythstanding the same could not haue let but that God wold haue brought his purpose to passe by some other meanes that had pleased him â—nbeliefe â—fisteth â—od but shee is called blessed because She receiuing by fayth the blessing of God offered vnto her gaue place vnto God to finishe his worke euen as on the coÌ„trary parte vnbeliefe resisteth him putteth away hâ—s hand from the worke that they which defraude the same of the praise of his vertue might not feele it a sauing hand Wee must also note the relation betwene worde and fayth by which we gather what it is to beleue to weete when we subscribe vnto God which speaketh and are fully perswaded that hee will performe and fulfill that which hee promiseth From the Lorde The which soundeth not as though the Lord himselfe had spoken but because these thinges were spoken vnto her in the name of the Lorde or from the Lord. For the promyse was brought by the Angell but it came only from God Whereby wee gather that whether God vse the mynistery of men or of Angells hee would haue no lesse honor geuen vnto his woorde than if hee him selfe should openly descende from Heauen But the former sence doth best agree 46. And Mary sayd My soule magnifieth the Lord. And Mary sayd C. Nowe is declared the notable and worthy song of the holy Virgin by which playnly appeareth with what plenty of the Spirite she excelled And this Canticle or Psalme consisteth of three partes The first part setteth forth the thankesgeuing of Mary for the mercy of God shewed towardes her In the second part she coÌ„mendeth the power Iudgmentes of God with generall Tytells Last of all Shee applyeth them to the present cause where Shee speaketh of the redemption promised longe a goe vnto the Church and nowe performed My Soule magnifieth the Lord E. The Virgin beginneth with thankes geueinge testefyinge her thankefullnesse The thankesgeuing of MARY R As if Shee shoulde say God hath bestowed an inestimable benefite vpon mee and nowe I am confirmed by a greate certainty of Faith by a Sygne foreshewed of the Angell Wherefore I am so Ioyfull in my Conscience that I cannot staye my selfe but I muste needes burst forth into the commendation of the name of God C. Therefore because Hypocrites ofteÌ„times with shrill voyce and pleasaunt time without any affection of the heart doe singe the prayses of God Mary saith that shee prayseth God from the inward affection of the mynde And in very deede they doe nothinge els but prophane the holy name of God which set forth his glory not with the mynde but with the tongue onely But seeing these woordes Soule and Spirite are diuersly taken in the Scripture yet notwithstandinge beinge Ioyned together they signifie two principall powers of the Soule For this worde Spirite is taken for vnderstanding and this woorde Soule for the place of the affections That wee may vnderstand the minde of the holy Virgin Ioy of the spirit is required before thaÌ„ksgeuing we must note that the same is put in the Seconde place which should be in the first For that the wil of man may be styrred vp to praise God it is necessary that there goe before the reioysinge of the
coÌ„meth that all signes and Woonders which doe manifestly declare the power of God doe much terrefy men And the hand of the Lord was with him C. That is to say by many thinges the Grace of God was to bee seene which declared that IOHN was no common person And this is a Figuratiue kinde of Speach which declareth that the Power of GOD was no lesse reuealed than if his hand had bene openly seene that euery one might acknowledge God to be present For all men knowe that the hande of God signifieth power And the hande of the Lorde is sayd to bee with one when hee hath the better of his enemies Also with a Prophet when he constantly executeth the woorke of his callinge and teacheth with Successe Therefore wee muste Iudge by circumstance what the hand of God is 67. Then his Father Zacharias was filled with the holy Ghoste and prophesied sayinge C. Luke doth shewe that Zacharias had restored vnto him not onely that vse of his tongue but also sunge a Psalme by the motion of the holy Ghoste Was filled wyth the holy Ghoste C. Wee shewed euen now what it is to bee replenished with the more plentifull grace of the Spirite of the which notwithstanding others are not voide So wee reade that the Spirite was geuen to the Prophets Not that they wanted the same at some times but bycause the power of the same did more fully shewe it selfe in them so often as they were broughte forth to bee seene of all men as it were by the hande of God to doe their Office So that we must note the Ioyninge together of two partes which Luke putteth downe as that Zacharias was filled with the holy Ghoste and prophesied For he geueth vs to vnderstande that hee was then extraordinarily inspired from aboue in so much that hee spake not from flesh and bloud as a coÌ„mon man but that hee vttered onely the heauenly doctrine So also the Apostell Paule Ioyneth Prophesie with the Spirite Sayinge Quenche not the Spirite 1. Thess â— 19 Despyse not Prophesyinges To the ende wee might know that by the contempt of doctrine the light of the Spirite is extinguished And this goodnesse of God was to bee remembred that to Zacharias not onely his speache was restored of the which hee was depriued by the space of nyne Monethes but also his Tongue was made the InstrumeÌ„t of the holy Ghoste And Prophesied sayinge Prophesiing vvhat it is R. To Prophesie is not onely to explicate Prophesies spoken before but also to Prophesie thinges to come For hee explicateth here those Promises which were openly preached many hundered yeares before concerninge CHRISTE and he doth also foreshewe the Offyce that Iohn shoulde execute and what Benefits the People should receiue by the comming of CHRISTE whose way IOHN shoulde prepare And we must note that all this Psalme proceeded from the holy Ghost yea euen that part also which containeth a thankes gieuing Thankes geuing procedeth from the holy Ghost â—sal 51.16 For wee can not speake any thing to the praise of God without the Grace of the Spyrite Wherefore Dauid desiered the Lord to opeÌ„ his mouth Also we must note that this hymne is an Epitome or briefe rehearsall of al those promises which were spoken coÌ„cerning Chryst and also a manifest explication of the whole concerning Christ Iesê° 68. Blessed be the lord God of Israell because he hath visited redeemed his People Blessed be the Lord God C. Zacharias beginneth with thankes gieuing But by the Spyrite of prophesie he celebrateth the fulfilled redemption promised longe before in Chryste whereuppon the Saluation and Felicitie of the Church depended By this Exordium or beginning we are taught that so often as we speake of the benefits of God we should ioyne therewith thaÌ„ks gieuing Of Israell R. The Lord is not onely the God of Israell but also of the Gentiles and of all Creatures for the whole World is Subiecte vnto his Dominion Notwithstanding hee is sayd peculiarly to be the God of Israell first because by a publique couenaunt he bound himselfe to the people of Israell Euen as it is to be seene in the 17. Chapter of Genesis Secondly because hee had geuen vnto this People Patriarkes Prophetes the Lawe the worship of God and the promises concerning Christ to come Lastly because Chryst was to be borne of this people after the flesh But after that Chryste was come that was not the true Israell which was Israell after the Flesh but which was and is the Israel by faith which is in Chryst Iesus VVherefore although the Lorde by his power and gouernement be the Lorde of all nations yet notwithstanding he is properly said to be the God of the Faithfull in Iesus Chryst because hee acknowledgeth these aloane to be the heyres of his heauenly Kingdome Therefore in respecte of the Couenaunt he is specially called the GOD of that Nation And in that he is not called the God of Adam the God of Abell and of others this is the cause Namely for that he would haue his Couenaunte to bee had in remembrance and will bee acknowledged to be such a one as hee manifesteth himselfe to be leaste wee should seke for more or least we should imagine any vncertayn thing of him should geue this or that vnto him but that we might simpely imbrace him as he reuealeth himselfe vnto vs. C. Therfore because God had made his Couenaunt with one Nation onely of the which Zacharias is about to make meÌ„tion he doth vppon good consideration make mention of that Nation to whome properly or at leaste in the first place the Grace of Saluation was appoynted Because hee hath visited E. He speaketh as of a matter already finished For this Verbe of the Preterperfecte Tence doth declare the certainty of the thinge euen as if the Visitation and Redemption had bene already finished which was a greate while after to be perfourmed fulfilled by Christ B. To visite is properly to haue a care for one God is alvvay present vvith vs. as he which will visite his brother visiteth him that he may knowe how to helpe him But it is certaine that God is alway presente with vs although we do not alway feele the same Esay 62.21 Ier. 14 10. Amos. 3.2 And when hee sheweth himselfe to bee presente by some manifest worke then he is sayd to visite Moreouer to visite is taken two maner of wayes in the Scripture Hereof God is sayd to visite sinnes when he punisheth For the plagues declareth that God hath punished them In the which kynd of speach is added sometime a rod Psal 89. or plague or Sword or such like Isay 27.1 As I will visite theyr transgression with the Rod and their iniquity with stroakes Also In that day the LORD with his soare and great and mighty Sword shall visite Liuiathani Esay 29.6 Again Thou shalt be visited of the Lorde of Hoastes with thunder and shakynge and a greate
them Camels laden with Golde but it is rather likely that theyr Offering was some small present which they brought with them onely for honors sake And the law dyd not commaunde that they being poore should spende theyr Substance vppon a Sacrifice but making a difference betwene the poore and the rich in offering theyr Sacrifices it eased them of coste Wherefore there shall no inconuenience follow if we say that Ioseph and Mary gaue so much as theyr Ability woulde beare although they had some money left in stoare to beare the Costes and Charges of theyr Iourney and to buy them fode A. Moreouer these Sacrifices signified that true and onely propitiatory Sacrifice which is the Death of our Lord Iesus Chryst Last of all Luke doth not so often times repeate in vaine that Ioseph Mary did that which was prescrybed vnto them in the law of the Lord. For in these Words we are taught to deuise nothing after our own fantasye in the VVorship of the Lorde but to follow obediently that which hee hath prescribed in his holy word 25. And beholde there was a Man at Hierusalem whose name was Symeon And this man was iust godly looking for the consolation of Israell and the holy Ghost was on him And behold there was a man S. Luke commeth nearer to the principall Offices of Chryst whych concerned the illumination of the GeÌ„tiles and the gloryfying of the Israelites This word Behould is a word of attention by which Luke seeketh to make the hearers geue diligeÌ„t heede to heare the wonderfull euente of all things in the person of that olde Man Symeon who alone amonge so great a people as Israell was and in so great Impiety knew Chryst to be the Sauiour and promised Messias C. For this story is set downe that we might know that althoughe thys whole People almoste had profaned them selues with the wicked contempt of God yet notwithstanding there remayned a few which worshipped God of whome Chryst was knowen eueÌ„ froÌ„ his first Infancy These were the Reliques whych Paule sayth were saued according to the free Election of GOD. And in thys small Number the Church of GOD was encluded Rom. 11.5 although the hie priests and Scrybes boasted of the Tytle of the Church The Euangelist maketh meÌ„tion of two only which acknowledged Chryst at Hierusalem when hee was brought into the Temple namely Simeon and Anna And first of all wee must speake of Simeon Concerning his state and condition we read not of it may be that hee was one of the common sort of People and of no fame R. Therefore the Proceedynges of Chryst are agreeing with his Beginnings For as Chryst was born in misery and in pouerty so he is onely acknowledged of poore and abiect men For he is not visited of Kings but of Sheepeheardes he is not worshypped of the Pharisies but of the Magi who although they were men of great calling in theyr owne Countrey yet notwithstandyng they were contempned and despysed among the Iewes To these base beginninges agreeth that also which the Euangelyste now describeth For as yet the Pryests knew not the Chylde offered in the Temple as yet the hyghe Pryestes salute him not as yet the Kynges honour him not but a certayne olde man whose name was Symeon a Citizen of Hierusalem being Famouse neyther for his Ryches Dignitie nor Offyce commeth to salute and embrace the Child who peraduenture seemed in the sight of meÌ„ to be out of hys VVitts But what maner of man so euer hee seemed to be in the Iudgment of men the Scripture highly commendeth him For it saith And this man was iust and Godly C. Luke commendeth him for his Righteousnes and piety to the which he addeth also the gift of Prophesie Piety and righteousnesse are referred vnto the two tables of the Law therefore in these two partes consisteth the integritie of lyfe The same also Luke testefied of Zacharias and Elyzabeth Looking for the consolation C. It was a Testimony of pietie that hee looked for the Consolation of Israell For God is not truly VVorshipped without the trust of saluation which both dependeth vpon the Fayth of his promises and also especially vpoÌ„ that restoring promised by Chryst Now seeing such wayting for Chryst is commended in Symeon for a rare Vertue wee may thereby gather that at that time there were a fewe whych had the hope of Redemption in theyr hearts Euery man had in his mouth the Messias and the happy estate vnder the Raigne of Dauid but no Man in the meane time patiently bare the present myseries vppon hope that the Redemption of the Churche was at hand Luke 23. â—0 Therefore Symeon is praysed as for his greate Vertue that hee looked for the Consolation of Israel For the whych cause also wee reade that Ioseph of Aramathea was commeÌ„ded for that Kingdome of God which the same Ioseph looked for was that consolation of Israell which Simeon waited for as we haue noted vpon Mat. Math. â—â—7 C. And as in this the piety of Symeon appeared that hee comforted himselfe vppon hope of the promysed Saluation Euen so at this Day whosoeuer will shew themselues to bee the Sonnes of GOD must continuallie desire the promised redemption And we must also noate in this worde Consolation that without Chryste there is mere Desolation that is to say Dispayre And the holy Ghost was vpon him C. Luke speaketh not of the Spirite of Adoption which belongeth to all the Chyldren of God thoughe not alike but of a speciall maner of Prophesie which more plainely appereth in the verse following where it is said that he receiued an answer of the holie Ghost and that being led by the same spyrit he came into the Temple Therefore thoughe Symeon excelled not in temporall Dignity and promotion Yet notwithstanding he was adorned with excellent Gyftes as wyth Godlines Innocensie of Lyfe Fayth and Prophesying A. And there is no doubt but that hee greatly desiered to see the Redeemer for it followeth 26 And a Reuelation was geuen hym of the holy ghost not to se death before he had sene the Lords Christ E. The like Reuelation was made to Ioseph as you may Read in the 20. Ma. 1. â—â— verse of the first Chapter of Mathew Also concerning the Magi it is sayde And they were warned of God in a Dreame Not to see Death A. To see Death accordinge to the Hebrevve Phrase signifieth to die R. Behoulde beere what an excellent gifte was geuen vnto Symeon beyonde all the Patriarkes and Prophets For Chryst was promised to the Patriarkes and his comming was reuealed vnto the Prophetes Yet notwithstanding it was promised vnto none of them that they shoulde see Chryst in this VVorld with their corporall Eyes although they greatelie desiered the same But both happened to Symeon Blessed are your Eyes sayth Chryst because they see and your Eares because they heare For verely I say vnto you â—3 17 many Prophetes and righteous men haue
toward him And this is alway sene that whē Christ suffereth in his mēbers the secrets of many mēs harts are reuealed 36. And there was a Prophetise one Anna the daughter of Phanuel of the tribe of Asser which was of a great age had liued with a husband 7. yeres frō her Virginity And ther was a prophetise R. Iesus had receiued testimony frō Zacharias the priest frō Elizabeth his wife frō the Vyrgin Mary frō the Angels frō the shepheards of Bethelē frō the Magi that is to say from men of al sorts age condition Therfore now that he might haue the testimony of a widow also Luke bringeth forth Anna that we might haue it confirmed approued by many straunge inuincible arguments testemonies of all sorts of persons that God sent his son to be the sauiour of the world C. But Luke maketh mention here only of 2. of whom Chryst was receiued when he was offered in the Temple that to this end namely that we myghte learne to prefer that which belongeth vnto God before the whole world thogh it be very smal The Scribes hye priests wer very glorious in those dais but seing the spirit of God rested vppon Symeon Anna of the which almost all the Prynces were voyd these two alone deserued more reuerence then that greate multytude of those whych were outwardely paynted and garnyshed For this cause first the Age of Ann is put downe Secondly she is commēded to be a Prophetyse And thyrdelie shee is praysed hyghely for her Godlynes and chaste Lyfe For these thynges are they which by ryght brynge Estymation and credite vnto men And Verely there are none more deceyued by outwarde Counterfayte shewes then they whych by the Vanitye of theyr Dysposition are addyeted to Fallacyes and Hypocryticall Vysors B. LVKE also noateth Learning to bee in thys VVidow when he sayth that shee was a Prophetesse that is to say Learned and exercysed in the Scriptures expert of Gods wil and ensypred with the holy Ghost For as we may coniecture by diuers places of Scripture a Prophete seemeth properly to signify a mā endued by the inspyration of the Spyrit wyth the knowledge of deuine things aboue other men and which can instructe others concerning the wil of the Lord. Hereupon this Name was speciallie applyed to all those which were specyally addicted to deuine things yea whosoeuer by the inspiration of the spyrite spake straunge things were sayde to prophecie So we may read of Saule And the euill Spyrite sente of God came vppon Saule 1. Ki. 18.10 and he prophecyed in the middest of the house What other thinge do these words And he prophecied signifie thā that he spake straunge vnwonted things VVhereuppon also they which were endued with the good Spyrit of God and spake of deuine thinges haue seemed vnto carnall men to be out of their wits So it was sayde of him whome Elyzeus sent to annoynt Iehu Kynge Ki. 1.9.11 Act. 26.24 Wherefore commeth this mad man vnto thee So Festus thoughte Paule to bee mad when hee spake of deuyne thynges Therefore flesh and Bloude iudgeth that to be mad which it cānot reache vnto So that true and Godlie prophesying seemeth to be a certayne ability both to know and also to shewe forth fully and certainely the Wyll of God to the profite of the Church which ability commeth by the instincte inspyration of the holy Ghost Part hereof is a certaine foresight and foreshewing of thynges to come or else of thinges hidden and parte the whych in deede is more deuyne is an Ability to speake more aptly of God and Godlines Howbeit yee shall very seldome finde that they are called Prophetes who haue not the gifte of foresight and foreshewing things to come or els the knowledge to shew matters so secrete and hidden that it is not possyble for mans wit to reach vnto them as was that whych Samuell sayde to Saule cōcerning the Asses which he sought and Elizeus to his Seruaunt Giezi tould what hee had taken of Naaman the Syrian 1. Ki. 9.20 4 Ki. 5.25 Also Chryst toulde Nathanaell where he was when he was called of Phyllip Ioh. 1.48 Whereupon God geueth a marke whereby a true Prophete may be knowne in the 18. Chapter of Deuteronomy the 22. verse Namely that the same which the prophet foresheweth shall come to passe Howbeit in the 13. Cap. of the same Booke another Marke is geuen vnto him as that hee shall not withdrawe the people from worshipping God alone For it may be that GOD willing to try his people will suffer that to come to passe whych the false Prophet hath foreshewed Hereuppon Saules Page goinge about to proue Samuel to be a true prophet sayd of him Behould there is in this City a Man of God and he is an honourable man all that he saith cōmeth surely to passe And thys seemeth to be the meaning of Paule when he sayth But if al Prophesie and ther come in one that beleeueth not or one vnlearned hee is rebuked of all men he is iudged of all men and so are the secretes of his hearte made manifest so hauing fallen downe on his Face he will worship God saying that God is in you of a truth What meaneth this Hee is rebuked of all men 1. Cor. 1◠24 he is iudged of all men and so are the secretes of his heart made manifest But onely that the Prophets by the instincte of the Spyrite reueale the secretes of his heart the which seeynge no man can doe of himselfe the vnbeleeuing or vnlearned knoweth for a suertie that God doth worke and speake in them Nowe the People of Israell had alwayes almoste many such Prophets of the Lord which knewe and could speake by Visions or by dremes or by the motion and instincte of the spyrite concerning the will of God in dyuers thinges and also concerninge the actes of men far exceeding mans capacity Yea these were not wantynge in the primitiue Church Act. 13.2 For ther were such Prophets teachers in the church of Antioche who worshippinge God with fasting and prayer Act 11.28 the holy ghost sayd Act. 21.11 Seperate me Barnabas Saule for the Worke wherein I haue called them Such a one was Agabus who foreshewed the greate Famine to come and the imprysonment of Paule Act. 5.3 Peter also declared this kynde of Prophesie when he discouered the deceipt of Ananias and Saphyra And althoughe no man hath the name of a Prophet in the scripture which is not endued wyth the foresight and foreknowledge of things to come yet notwythstanding the pryncipall Offyce of Prophets hath ben by the instyncte and Reuelation of the Spirite to leade vnto Godlynes Whereupon the Apostle Paule sayth Hee which prophesieth speaketh vnto men Edification Exhortation and Consolation Co. 14.3 Such were the most excellent prophets in the Scripture As Moses Samuell Elyas Elyzeus Esayas Ieremy Daniel and others
the temptation B. To wit not onely that which concerneth the fortye Dayes faste but also that with the which he was tempted after the fortie Dayes For a season B. If thou thus leaue vnto the word of God Sathan cannot preuayle against thee but will departe at length For so long as wee bee in the Worlde where Sathan is Prynce wee are Subiecte vnto hys Temptations But in the meane time the GOD of Consolation will not ceasse to minister Comforte vnto vs and when he hath put away the deuils from vs he wyll vs Aungels to beare vs vp as Mathew wryteth of Chryst in the ende of thys Temptation But note that the Diuell made not an ende of tempting Christe vntill he was voyde of all power and spoyled of all his Armour and strength euen as a wilfull warriour ceasseth not to prouoke his enemy vntill hee be layed on the grounde Therefore after the ensample of Christe wee must prepare our selues to beare diuers Temptations It is not sufficient that wee haue geuen him the repulse except we ouercome And wee see that Sathan cannot doe so much as hee would seeinge our Euangelist saith And when all temptacion was ended Will neuer wanteth in Sathan but the Lord hath him bounde that hee cannot exercise his subtilties as hee desiereth Furthermore wee haue a promise Hee will not suffer you to bee tempted aboue that which you are able to beare 1. Cor. 10. â—â— Sathan wente not away that Christe might leade the rest of his life without trouble If therefore it shall befall vs so to be tempted let vs not thinke that an ende is made by and by but let vs prepare our selues for new conflicts Reade the 4. of Math. the 11. verse 14. And Iesus returned by the power of the spirit into Galile and there went a fame of him throughoute all the Region rounde about S. When Luke saith the Christe returned by the power of the spirit into Galile hee respected that which went before for his purpose is to shewe that Christe in these Conflictes escaped the Conquerer not by humaine power but by the power of the holy Ghoste Not that Christe as he was GOD needed the Grace of the spirit or must be holpen of another but when he was tempted as hee was man it was necessary that his humaine Nature should be strengthned by the Grace of the holy Ghoste that hee might haue the Victory The which in deede is spoken to the consolation of the Godly For as Christ had the maistery being holpen by the Grace of the spirite euen so we shall haue the victory by the power of the same spirite And wee must note that wee shoulde not haue Reaped so great frute nor so much consolation if hee had onely repeated the victory and not the reason and manner of the Victory which is also set before vs. The which Paule sufficiently declareth sayinge But if the spirite of him that raysed vp Iesus from the deade Rom. 8.11 dwell in you euen hee that raysed vp Christ from the deade shal also quicken your mortall bodies because that his spirite dwelleth in you If hee had sayd that Christe had raised vp him selfe hee had sayd true but then the faithfull had not receiued so great consolation Moreouer this maner of speach is to bee noted howe that Iesus by the power of the Spirite came into Galile least wee should immagine any terrestriall or Humaine thinge to bee in Christe but that we might alway set before vs the Celestiall and deuine nature in him Last of all we must note that Iesus went now from the Desert into Galile to begin the Ministery of the Gospell beinge mooued with the same spirite with the which he was led into the Wildernesse to be tempted of the Diuell the which is set before vs to admonishe vs to enterprise nothinge without Gods callinge and the authority of the holy Ghoste but to submit our selues wholly vnto his will and direction 15. And hee taughte in their Synagoges and was commended of all men BV. The Euangelist sayth the Christe taughte in their Synagoges but hee sheweth not how often neither can it bee declared Notwithstandinge it may bee coniectured that hee taught very often in them by which his fame increased And was commended of all C. The Euangelist addeth this that wee might knowe that the deuine Power did shine in Christe euen in the beginninge of his ministery the which caused men as yet not infected with a maliciouse desire to gaine say him to woÌ„der and marueile 16. And he came to Nazareth where hee was nursed and as his custome was hee went into the Synagoge on the Sabboth day and stoode vp for to reade And hee came to Nazareth S. It is very likely that Christe did not alwayes abyde still in one place for hee woulde haue the worlde to know him by litle and litle At the length he coÌ„meth to Nazareth where he was both conceiued and nourred C. In this one thinge the Euangelists inciste to shewe by what documentes Christ was knowne of that which thing LVKE in this place setteth downe a worthy example as that hee expoundinge the place of Esay and applying the fame to the present vse caused all men to haue him in admiration And as his custome was he entered C. Hereby wee gather that Christ did speake vnto the People not onely in hiewayes and streates but also obserued the vsuall order of the Church so farre forth as it was lawfull for him Here with also wee see that although the Iewes had degenerated yet notwithstandinge thinges being out of order and the state of the Church being miserably corrupted this good order was left in that they read the Scriptures before the People that thereof they might take occasion to teache and to exhorte S. Euen as it is written Moses of olde tyme hath in euery city them that preache him in the Synagoges Act. 25.21 when hee is read euery sabboth day C. Whereby also appeareth what was the true and lawfull vse of the Sabboth For GOD did therefore commaunde the People to keepe holy day as thoughe hee were simply delighted with their ease and rest But rather that hee might exercise them in the meditacion of his Workes And bycause in consideringe the workes of GOD mens mindes are blinde it is necessary that they bee directed by the rule of the Scripture And although Paule reckoneth the Sabbaoth amonge the shadowes of the Lawe Col. 2.17 yet notwythstandinge in this parte wee must kepe holy day with the Iewes that the People may come together to heare the word of GOD to make Common prayer and to bee exercised in such Workes of godlinesse For the which vse and purpose the Lords day which we call the Sonday accordinge to the manâ—er of the Gentiles followed the the Iewishe Sabboth which wee call Saturnes day Now if wee compare time with time it shall easly appeare that the corruptions of the Popish gouernment at this are
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
Chryst he must needes loue God Thou gauest mee no water for my Feete Christ speaketh not these thinges to reproue his hoste SymoÌ„ of negligence as though hee had not honoured him sufficiently or courteously ynough entertained him but rather to beate down the pharisaicall pride and to shew that he was not hidden of hym to his house with a sincere pure hart seeing hee did not geue vnto him those things which the Iewes were wont at diuers Times to geeue vnto their guestes Gen. 18.4 Gen. 19.2 Iâ—d 19.21 C. So that we must note the comparisons in the which the Woman is preferred before Symon namelye because she with her Teares watered Chrysts feete and anoynted his heade when as hee commaunded not so much as common water to bee geuen vnto him because she did not let to kisse hys feete when as he did not receiue christ with a kisse of entertainement because she poured precious Ointment vppon his feete when as he anointed not hys head with oyle And this was the cause why the lord which was a singuler exaÌ„ple of sparingnes suffered that oyntment to be spent because by this means the miserable sinful woman declared that shee oughte all duty vnto him For hee sought not for pleasaunt delights nâ—yther was he delighted wâ—th sweete odors neither did hee allowe Gloriouse worship but loked for the onely odor of true vnfained repentance of the which her flowing teares were manifest witnesses 45 Thou gauest mee no kisse but she since the time I came in hath not ceassed to kisse my feete My Heade with oyle thou didest not anoint but shee hath anointed my Feete with oyntmeÌ„t Thou gauest me no kisse A. The Iewes vsed to entertaine theyr friends and acquaintance wyth a kisse euen as we doe at this day wyth imbracing or with shaking by the hand as may euidentlye appeare to such as reade the Scriptures My head with oile thou diddest not anoynte The Iewes did vse to anoynt with oyntment in their feasts as wee haue shewed in our Exposition vppon the 26. cap. of Mat. Verse 7. 47 Wherefore I say vnto thee many sins are forgeven her for she loued much to whom lesse is forgeuen the same doth lesse loue Wherefore I say vnto thee BV. As if he shoulde say Therefore I would not haue thee to condempne her as a prophane and abhominable person who being iustyfied by her sinnes is no more a Sinner as shee was before but holy and iust C. VVherfore Loue in this place is not sayde to bee the cause of forgeuenesse but the following Signe of forgeuenes For hys VVoordes are in effecte thus much They which behoulde so large a desier and Loue of Godlynesse in the woman and iudge not that GOD is nowe Mercifull vnto her freely forgieuynge her all her Sinnes are peruerse Iudges For CHRIST doth not heere shew how men shall bee buy the Grace of GOD but proueth that GOD hath now pardoned this miserable sinfull Woman leaste mortal men should misâ—ike of her 48. And hee sayd vnto her Thy sins are forgeuen thee A. Now Christe comforteth the woman For although the Woman came not thither without faith yet notwithstanding she had neede of some consolation For she was vexed with the feeling of her sinnes for her Teares proceeded from great sorrow But if she had not bene afflicted this consolation might seeme superfluous Notwithstanding shee had faith C. Therefore it may be demaunded why Christe now promiseth pardon vnto her which shee had gotten already and of the which she was assured Some say that this sentence was spoken not somuch for her as for other mens sakes Other some beter Iudge that in these words he had speciall regarde of the Woman the which euideÌ„tly appeareth by that which followeth And there is no doubt but that she which had already tasted of the grace is nowe throughly absolued by the voice of Christe of whom she was perswaded that he was her only refuge of saluation Euen so daily our faith must go before when we craue remission of sinns at the hands of the Lord. Therefore although this woman brought with her a coÌ„ceiued trust of the grace which she receiued yet notwithstanding this promise was not superfluouse which serued very much for the confirmation of faith 49. And they that sate at meate with him began to saye wythin themselues who is this that forgeeueth sinnes also C. Here wee see the men being ignorant of the office of Christe do bring vnto theÌ„ selues new offeÌ„ces And this is the roote of the mischife that no man doth consider his owne misery the which no doubte would haue moued euery one of theÌ„ to seeke a remedy But Hypocrits which sleepe in their sinnes murmur as at a new thing when as Christe remitteth sinnes saying who is this this is an interrogation of the contempt of that person As if they should say what vile contemptible person is this which forgeueth sinnes specially seing the same belongeth to God only As we haue shewed in the 2. Chap. of Mar. 7. verse 50. And he said to the woman thy faith hath saued thee goe in peace C. Christe to stop the mouthes of these whisperes also to coÌ„firme the woman praiseth her faith As if he should say how soeuer these mutter grudge abide thou coÌ„stantly in that faith which hath brought thee sure saluation By the way Christe challeÌ„geth vnto himselfe the authority geuen to him of his father for bycause he had power to heale faith is rightly directed vnto him And hereby he geueth to vnderstand that the Woman was not rashly or erroniously mooued to come vnto him but by the motion of Gods holy spirit WhereupoÌ„ it followeth that wee can beleue in no other but in the son of God but wee must make the same the disposer of life death for if so be we beleue rightly in Christ bycause the heaueÌ„ly father hath geueÌ„ him power to remit sinns hee must needes bee robbed of his honor so soâ—e as faith is geuen to another Also by this place their error is confuted which thinke the sinnes are redemed with loue For Christ doth far otherwise define here as wheÌ„ by faith we imbrace the mercy of God The liâ—e speach we haue in the 9. Cap. Math. vers 22. Goe in peace B. As if hee should say Thou which hast beleued and hast geeuen credit to the preachinge of Repentaunce and to Remission Sinnes beinge tourned from thy wicked wayes and haste vnfaynedly declared thy selfe to take and to Worshippe mee for thy Sauiour and hast also testefied thy exceedynge Loue towards me goe in peace and be of a quiet mynd My Father wil neuer remember thy sins Thy Faith in me hath made the safe thou hast beleued that I caÌ„ restore thee into my fathers Fauour and obtain pardon of thy sins beholde thou hast receiued that whych thou beleuest go thy way now in safetie thou art the Chyld of God Heere Chryst declared himselfe to be the Sauiour by
which seeme to be most ielouse of the Glory of God are blynded with pryuate Affection of the Flesh R. If a man receyue hurte of an other he thinketh it Equity and right to doe Iniurye agayne and to reuenge Another cursseth his Aduersarie another wisheth to his Ennemy not onely Death but also an infinite sorte of Deuils and Hell fire it selfe And as these Thynges are done so sometime they are thought to be iustly done And why so For say they he hurt me first Why should hee doe vnto me such iniury who haue don no harme but good And why is it not lawfull for mee to doe that whych the Prophets dyd Elyzeus wheÌ„ he was mocked of Chyldren curssed them in the name of the Lord and two Beares came and tare forty of them in pieces And Sampson concerning the Philystines sayd 4. Ki. 1.23 As they haue don to mee so haue I done to them Iud. 15.11 If theÌ„ it wer lawful for holy men to cursse and to do euill to theyr Aduersaries Why may not I do the like which haue receyued so many and so great iniuries A. Beholde here the common Disease of the Flesh Yea beholde the preposterous peruerse and mischieuous zeale of men R. By which the desire of pryuate Reuenge is not onely counted iust but also acceptable before God Wherefore excepte our zeale bee gouerned by the Spyrite of God it shall profite vs nothing at all to make any Excuse for whatsoeuer we haue done For the Spyrite doth gouern vs with his Counsaile wisedome least we should take any thinge in hand vnwisely contrary to our office or calling yea it will endue our mindes with right affections putting away all the dregges of the Flesh that we may desire nothing but that which is according to Gods wil. S. Therfore Christ by this Reprehension forbiddeth Reuenge as a vyce of our corrupte Nature and willeth vs to goe beyond nature as to loue our enemies to beare with the Aduersaries of the truth to suffer iniuries and to pray for those that hate vs. For the Kingdome of Chryst is the Kingdome of the Crosse of patience of meekenes of peace of humanity and such like Chryst also here separateth his Kingdome from the kingdome of this World and ChrystiaÌ„ meÌ„ from the Chyldren of Darkenesse Moreouer he teacheth that the Kingdome of GOD is not a Kingdome in the which the matter must be tryed with Swordes and Clubbes Ye wot not what maner Spyrite ye are of S. He calleth heere the internal motion with the whych they were led the Spyrite They which haue the Spyrite of GOD are led by the Holy Ghost and they which haue the spirite of the Flesh are gouerned by the Flesh Therefore Chryst putteth a difference betwene the Spyrite of the Flesh and of corrupte nature and betwene the wyse Spyrite of God and those thinges which are of God and wythall hee reprehendeth his Disciples because they being farre froÌ„ the Spyrite of ELYAS vsurpe vnto theÌ„ selues amisse that which he did R. As if he should say Ye vnderstand not that your mynd your Spyrite and your desire is so euill that if all Synners shoulde bee delte vvythall alyke not onely these vnthankefull SAMARITANS but also you your selues and all Mankynde should vtterly bee destroyed C. ELYAS whose Example yee alleadge executed that Iudgement of GOD which was commauÌ„ded hym by the spyrit but ye wyll fal to Reuenge not at the Commaundement of GOD but at the motion of the Flesh Hereby we learne that the Examples of the Saynctes doe nothyng at all serue our tourne except the same Spyrite whych was theyr Dyrector dwell in vs R. There are some which reade thys Sentence by interrogationâ— thus Know ye not what Spyrite ye are of As if he should say Know ye not that in speaking thus ye are led by the Spyrite of the flesh For the Spyrite of my Father by whych yee oughte to ve gouerned seeketh not reuenge Or els Know ye not of what Doctrine ye are the dysciples and of what Religion ye are the Professors For fyrst ye are the Disciples of the Law Ma 5.44 and I haue taught you oute of the Law that ye must doe good not onely to your friends but also to your Enemies Secondly ye are my Disciples which am that Sonne of man which is called the Messias or Christ sent for the common Saluation of meÌ„ 56. For the Sonne of man is not come to destroy mens liues but to saue them And they went to another Towne A. Hee sheweth the cause why they should not seke reuenge but rather desire that all mighte repent and bee saued because hee which is the Lorde came to saue all Luk. 19.10 Euen as it is sayd in another place The Son of maÌ„ came to seeke and to saue that which was lost Io 3.17 And agayne he sayth God sente not his Son into the worlde to iudge the World but that the Worlde might be saued through him R. The which words bryng no small consolation to the conscience in all afflictions 1. Ti. 1.15 For they doe explicate the proper office of Chryste namelie that he doth not destroy but saue If so bee the wages that is to say Afflictions Pouerty Sickenesse Infamy Exile Death and Hell vexe thee Why arte thou faynte harted Chryst doth not destroy but saue 〈◊〉 1â— 23 Aâ—â— in the Prophete it is sayde I liue sayth the Lord. I will not the deth of a Sinner but rather that hee bee conuerted and liue Beleue therfore in Chryst and thy sinnes are forgeuen thâ—e and thou shalt liue safe from destruction And they went to another towne A Chryst would goe to another place rather then hee woulde satisfie the vndiscrete and rash zeale of his disciples For the Exposition of the reste whych followeth vnto the 61. verse reade the eight Chapter of Mat. beginnynge at the 19. Verse 61. And another sayd Lord I wil follow thee but let mee first goe bid them farewell which are at home at my House C. Mathew maketh no mentioÌ„ of this thyrd man but it appeareth that hee was more bent vnto the worlde then preste and ready to follow Christ Hee offereth himselfe to be a CompanioÌ„ of Chryst but with an exception as wheÌ„ hee hath bid them at home at his house farewell that is to say when hee had set those thinges whych were in hys house in a readines as they are wonte which take theyr leue This is the cause why Chryst doth so sharpely repreheÌ„d him For in word he professed himself to bee a Companion of Chryst then forsooke him vntill hee had ended hys worldly busines B. But whosoeuer wil haue Christ to bee theyr Sauiour must forsake al thinges and geue themselues wholie vnto Chryst 62. Iesus sayde vnto him No maÌ„ that putteth hys Hand to the Ploughe and loketh backe is apt to the Kingdome of God B. As if he should say Thou muste not haue such Respect vnto those
the Father who will geue the same vnto vs To this cogitacion therefore Christ aunswereth I would not haue you to bee prepared more to doe any thinge than to go and preach the kingdome of God only care yee for that being assured that no man shall hurt you and that yee shall wante nothinge For accordinge to the Prouerbe the laborer is worthy of his meate Worke for my Father and he will prouide you meate without your labour bycause it is not meete for the Preachers of the kingdome of heauen to be troubled aboute these least matters For who will not thankfully offer vnto them all thyngs which preache vnto men euerlastinge lyfe and make them Partakers of the kingdome of Heauen Eate therefore drinke those things which they shal set before you and that without shame for yee eate not other mens but your owne meate as your hyer and rewarde For yee shall heale those that are sicke amonge them and shall tell them that the Kingdome of Heauen is at hand and yee shall make them Partakers of Heauenly Doctrine By these Woordes of Christe all Christian Preachers muste learne to make choyse wyth whom they leade their lyues euen as do good husband men which consider of the grounde before they breake vp the same with the Plough and sow it with good Seede Before Reprobates Dogs Hogs the Woorde of God must not be set For the two nexte verses reade the sixte Chapter of Marke the 12. vers and the 10. of Mathew the 14. vers And for the rest vnto the 16. vers reade the eleuenth Chapter of Mathew beginning at the 21. vers 16. He that heareth you heareth me and hee that despiseth you despiseth me and he that despiseth me despiseth him that sent mee C. They are deceiued whych thynke that the same is repeated in this place which is set downe in the tenth of Mathew the 40. vers For Christe spake there of persons but here of doctrine that receiuing pertayneth to the dueties of Charity but now he commendeth Faith which receyueth God in his Woorde The summe is that the piety of men is prooued by the Obedience of Faith but that they which reiect the Gospell although they boaste them selues to bee the chiefe Worshippers of God doe notwithstanding bewray their wicked contempt But we must note here the purpose of Christe for bycause the greatest parte of the Worlde doth preposterously Iudge of the Gospell by the worthinesse of men and therefore doe contemne nothing regard that which is brought vnto them by base and contemptible men Christe doth prouide for thus so preposterous Iudgement And bycause all men for the most parte are so proude that they will not willingly submit them selues vnto their Equalls and agayne God hath Determyned to Gouerne hys his Church by the Mynistery of men and to choose often times to the mynistery of his worde the most base sorte of men it was necessary that hee shoulde defend the maiesty of the Gosple least comming out of mans mouth it seeme vile and base This therefore is a notable cōmendation of the externall ministery when Christ pronounceth that what honour and reuerence soeuer is geuen vnto mans preaching so that the same be faithfull is geuen to GOD him selfe And the profite of this cōmendation consisteth of two pointes For there is nothinge that oughte to animate vs more to imbrace the doctrine of the Gospell than when we heare that the same is the most exellent worship of God a sacrifice of a sweete smell we heareing him then speaking in the mouth of men Secondly all doubtinge is taken away when we heare that the testimony of our saluation is neuer a whit the worse when the same is geuen by men which are sent of God and that it is of as great prise euen as if his voyce should sound from heauen And contrarywise to terrefie the contemners of the Gospell hee pronounceth that they which will not heare his mynisters bee they neuer so cōtemtible are contumelious not to men but to God the Father him selfe For he sayth And he that despiseth you despiseth mee A So also sayth the Apostell Paule 1. Thes 4.8 Hee which reiecteth these thinges reiecteth not man but God which hath geuen his holy spirite in you C. And as the dignity of Pastors is here greatly extolled which sincerely and faithfully execute their office So is the Pope with his ministers made ridiculouse when by this place he seeketh to defende his tiranny For it is certaine that Christ doth not so speake here that he doth resigne his authority geuen him of his father vnto men but only that he might deliuer his Gosple from contempt Whereuppon it followeth that the honour due vnto him is not geuen vnto men but reserued only vnto his worde Therefore if the Pope will be receiued let him bring that doctrine in the which he may be knowen to be the minister of Christe But so longe as hee continueth still like him selfe that is to say a sworne enemy of Christe and hauing no affinity with the Apostells let him ceasse to decke him selfe with those fethers which are none of his 17. And the seuenty turned agayne with Ioy sayinge Lord euen the very Diuells are subdued vnto vs through thy name R If so bee a man shoulde waigh and iudge the Ioy of these seuenty ambassadoures by these their wordes onely yet it semeth a most honest Ioy but if it bee exacted and drawen vnto those words of Christe which follow by and by it seemeth manifestly to bee rather the Ioy of the flesh then of the Spirit for in this gyft of workinge myracles they thought that their true and chiefe felicity consisted Furthermore bicause they thought that the kingdome of Christe shoulde bee in this Worlde they thinke that they haue now strength inough geuen vnto them to make the whole World obedient vnto Christe Lord euen the very Diuells C. It appeareth that the seuenty did not fully and throughly beleue the Words of Christe when as they returninge doe reioyce as at a newe and vnlooked for matter namely that by the power of Christe they had cast out Diuells But yet this power was geuen them and also cōmaunded them And this is true that whē they went they were perswaded that nothinge was spoken vnto them by their maister in vayne notwithstanding afterward when the greatnesse of the thinge exceeded their opinion they were amazed at the sighte thereof And this commeth oftentimes to passe that the faithfull doe only conceiue some taste only out of the worde of the power of God and then experience afterward bringeth them into admiration 18. And he sayd vnto them I saw Sathan as it had bene lightninge falling downe from heauen C. Christ cōmendeth the efficacy of his Gospell when he sayth that by the same Sathan is cast downe in a moment And hee bringeth his Disciples from one particuler to the whole generall namely for that he cōmaūded his Gospell to be
very dede that he was alwaies ready to hear our prayers Who neyther feared God Thys is an Example of an Vniuste Iudge and not of a Godly and mercyfull Iudge in whome there was no Shame whereas hipocrites are not voyde of shamefastnes For his words are thus much in effect If the wycked be cōstrained to do that which is right how much more shall God performe that which he promiseth who is by nature good yea goodnes it selfe As it is said in another place If you then being euill know howe to geeue vnto youre Chyldren good thynges howe much more shall your Father which is in Heauen Mat. 7.11 geue good thynges to them that aske of him Therefore thys Description preuayleth very much to amplify that we may be sure that we shal be hearde of GOD if wee persist in prayer 3. And there was a certayne Widow in the same City and she came vnto him saying Auenge mee of my Aduersaries C. Whereas Chryst setteth before vs a Widow which obtayned of the Vnrighteous and cruell Iudge her petycion because shee did not ceasse Daily to call vpon him this is the Summe that God doth not by and by helpe hys Seruaunts because he will be after a sorte wearied with prayers Moreouer although they are miserable and despised which call vpon him yet notwtstanding if so be they doe not faynt but persist in prayer he will behold them at the last and will helpe theyr necessities Howbeit this is not a comparison of thinges equall for there is great difference betwene a wicked cruell man and God which is mercifull but the purpose of Chryst was to teache that we ought not to doubt but that the faithfull by continuall prayer shall intreate the Father of mercy seeing that men which are geuen to cruelty by importunate callyng vppon will yeelde The wicked and hard hearted Iudge could not abyde the importunate cryes of the widow insomuch that he was constrained at the length to graunt How then can the prayers of the Faithful bee wtout fruite if so be they be continuall Therefore although we be wearye or if so be we persist not either if because Gods Eares seeme to be stopte the feruencie of our prayer waxe colde Yet notwithstanding wee may assure oure selues to preuaile thoughe no likelyhoode thereof appeare and with this perswasion let vs so fighte against our Impatience that long delay cut of our prayer Reuenge mee of my Aduersary C. This seemeth absurde vnto some that Chryst attributeth heere to the Electe a desyre to reuenge the which in another place he forbiddeth If any reply that the same must not bee asked before men but may be asked before God it is but a small shifte for he commaundeth vs to pray for our enemies How then can those thinges agre that a man should commend his Enemies vnto God and should also pray that he would punish them As touching the significatiō of the word the Greke word Ecdikein signifieth to reuenge or to take Vengeaunce it signifieth also to restoare a man to his right or to deliuer from Iniury in the which sence also the Latines vse the word Vindicare which though it properly signyfieth to reuenge yet it is often vsed for to deliuer from oppressiō or wrōg But if a man wyll stande vppon the Interpretation and will expound it to reuenge yet notwithstandynge there can nothing be gathered oute of this parable but that which Luke hath put downe in the first verse which is And he put forth vnto them a Parable to this ende that men oughte alwayes to pray and not to be wearye Therefore wee may not stande vppon one word thereby to draw out a sence contrary to the Doctrine of Chryste So God affyrmeth himselfe to bee the Reuenger of the Faithfull in the seuēth Verse not to lewse the Raines to the affections of the Flesh but hereby also to inuite vs to put our trust in his Defence and to perswade vs that hee is careful for our Saluation If so be we being pure and free from the desyre of Reuenge do by the motion of the Spirite call for help at Gods handes our request shal be holy and acceptable vnto GOD and hee will graunt it But bicause there is nothinge more harde then to put away those vicious affections that our prayers may bee holy and pure we must pray vnto the Lord to purge and to dyrect our harts by his holy Spirite and so our Praiers shall be acceptable he wil make vs answer 7. And shal not God auenge his elect which cry Day and Nighte vnto him hym yea though hee deferre them C. This vniuste Iudge whō Chryste depainteth vnto vs neither to feare God nor yet to care for man or hys owne shame did at the laste open hys Eyes to behold the misery of the Widow Euen so no doubte the Faythful shall receiue the like profite so that they ceasse not to call vppon God For if so be the vniuste Iudge being ouercome with her prayers was constrained to deliuer her from her Enemy GOD which is most iust merciful towarde his Electe beinge called vppon wyth theyr continual prayers and cries can not but heare and deliuer them from the violence of theyr oppressors And we muste note that Chryste applyinge this simillitude to his purpose doth not make God like vnto a wicked and cruel Iudge but showeth another maner of cause why God differreth hys Faithfull for a longe time and doth not reach out his hand at the first vnto them namely because he is patiēt Wherefore if at any time God suffer vs to bee Oppressed longer then wee would let vs know that the same is dō by his Fatherly Counsaile and Wisedome to teach vs patience sufferance For the longe sufferaunce of God towardes the wicked is not an eternall and Generall Quietus est 8. I tell you that he will auenge thē and that quickely Neuerthelesse when the Sonne of man commeth shall he finde Faith on the Earth C. In that he promiseth that God shal quickely auēge them it must be referred to his prouidence because accordyng to our Carnall Imagination he doth not helpe vs soone inough But if it were lawfull for vs to enter into his Counsayle we should knowe that his ayde is alway ready and timelie ynough S. Therfore he saith iustly that God will soone take vengeance Neuertheles when the Son of mā commeth As in the 26. Verse of the Chapter going before Chryst toulde his Disciples that a litle before his cōming there should be great security in the world so nowe in this sentence hee sayth there shall bee at the same tyme as greate scarsity of Fayth In Math. we haue these wordes And because Iniquity shall abound the loue of many shal waxe colde Ma. 24.12 but he that indureth to the ende shal be saued And a litle after he sayth And excepte the Lord had shortened those Dayes no flesh should bee saued but for the Electes sake he hath
This is a singular example of grace in that the Lorde preuenteth Zache and tarrieth not bis bidding but of his owne accorde biddeth himselfe to be his guest We know how odious and detestable the name of a Publicane was at that time the which Luke a little after expresseth Notable then was the humanity of the Sonn of God to come vnto him whome the common sorte of people did hate and that vnrequested But it is no maruel if he vouchsafe so to honour him whoÌ„ he had drawen vnto him before by the secrete motion of the holy Ghost bycause it was a more excellent gifte to dwell in his heart theÌ„ to enter into his house S. therfore he reiecteth not this Publicane but willingly without bidding he came home to his house who durst not presume to request him So in like maner hee is ready to receiue euery one of vs so that there be in vs a hearty repentaunce Furthermore we must note that Zache had not onely that which he desired but also a great deale more for he had Christ to be his guest whom he desired onely to see Euen so God giueth vnto vs oftentimes more then we desire or than we loke for Therfore let vs only offer our selues vnto him and he will giue vs much more than our heart can desire A. We haue many examples of this exceeding goodnes of God towardes men in the holy Scriptures which testifie that godly men haue receiued much more than either they desired or hoped for Phi. 2.13 6. And he came downe hastely receiued him ioyfully R. Here nowe Faith euidently bursteth forth and sheweth it selfe in Zache which was before but begunne in him Hee did not onely without delay speedely obay Chryst who called him out of the tree and also receyued him to his house with great ioy but also entertained him into his hart and minde with great Faith C. In that therefore he obayeth so redily and speedely comming down froÌ„ the tree receiued Chryst ioyfully wee may therein more euideÌ„tly behold the power and direction of the holy ghoste For although hee were not as yet endued with a pure Faith yet notwithstanding this Docillitie and Obedience was the beginning of Faith S. For it is manifest that this obedience came not from man specially froÌ„ a rich maÌ„ but â—rom the spirit of God 7. AND when they all saw it they murmured saying that he was gone in to tarry with a man that is a sinner C. The towne dwellers and peraduenture some of those that followed Chryste murmured because he wente in to tarry with a man of euill Fame and specially without bidding Euen so the Worlde neglectynge the Grace of God offered vnto it can not abyde that the same should bee offered elsewhere But let vs see what an vniuste and wicked murmurynge this was They thinke it absurde that Chryst should geue so much honor vnto a wicked man For this word Sinner in this place as in many other places also is not taken in the commoÌ„ sence but it signifieth a man of filthy and most wicked life Admit that Zache were such a one yet for all that they should haue considered Chryste chose him to be his hoste For whyle they murmure without the doares the Lord within setting forth the Glorye of his name doth refute theyr wicked cauill For the conuersion of Zache was a wonderfull worke of God neyther was there any cause why they should note Zache of Infamy He was a receiuer of Tribute a tolle-gatherer but to gather tolle or Tribute was of it selfe no Offence but this order was therefore hated and ill spoken of amonge the Iewes because they thoughte nothing more vnmeete then that they should be Tributaries But whatsoeuer Zache was yet notwithstanding the humanity of Chryst was lawdable and not to be blamed in that he denied not to helpe a miserable man to bryng him from destruction to Saluation So that he cared not for offence but executed the will of his father With the lyke fortitude bouldnesse all the ministers of Gods worde oughte to bee endued that they may more regarde the Saluation of one Soule then they doe accounte of the murmuringes of Ignoraunt and wycked med B. Furthermore these murmurers shewe what wicked cauillers they were because in murmurynge agaynste Chryste they accused his Father which sente him whose comming was profitable as may be gathered by the aunswer of Zache By which answer we may beholde the fruit whych spryngeth by the comming of Chryst For he had increased his riches to the hurt of many and now he doth not only restore that which he had wrongfully taken but geeueth also the halfe of his goods to the poore This verely is the worke of GOD against the which whosoeuer shall speake shall be eniurious vnto GOD. 8. And Zache stoode forth and sayde vnto the Lorde Beholde Lord the halfe of my Goods I geue vnto the poore and if I haue defrauded any man I restoare him fower fould R. These thinges which follow in Zache are true workes and good in dede and such as the word of God requireth pertayning to the Lawfull Fruits of Repentaunce By this successe we oughte to iudge of the deede of Chryste Beholde Lorde the one halfe of my Goodes C. These are the wordes of one truely acknowledging his sinne touched with the Spyrite of God to begin to leade a new Life And this conuersion of Zache is described by the fruites and external signes Because it was likely that he increased his ryches to the losse and hurte of manie he was ready to restore foure foulde Furthermore hee geeueth the one halfe of his goods to the poore Some man may geeue all his goods to the poore whose Liberallity notwithstandinge is nothinge esteemed before GOD but althoughe there is no mention made heere of inwarde repentaunce yet neuerthelesse Luke meaneth that from that onely Roote there sprange a Godly desire which he commendeth in Zache EueÌ„ as Paule speaking of Repentaunce exhorteth vs to these Duties by which men may know that we are renued saying Let him that stoale steale no more but rather let him labor with his hands the thing that is good that he may helpe the poore and needy 3. Ki 3.12 Luke 1.13 Therefore wee must begin with the heart but our repentaÌ„ce must also be declared by good workes not that by this satisfaction wee may redeme the punishmeÌ„t which we haue deserued before God for we cannot make satisfactioÌ„ to god for theÌ„ we should ouerthrow the benefit of Christs death This Zache doth not redeme the punishmeÌ„t which he had deserued before God but blotteth out the offences made before men If a man haue done any man wronge he ought to make restitutioÌ„ For this is Chrystian recompence to come into fauor with him whom thou hast hurt This doth Zache he forsaketh hys fraude deceipte and oppression and he promiseth also to geue one halfe of his goods to the poore C. And let vs
Rulers Seeynge therefore they durst not lay Violente hande on him they come and reason the cause with him demaunding by what Authoritie and Commission hee had taken that Enterpryse in hand saying Tell vs by what Authority dost thou these Thynges Eyther who is hee that gaue thee thys Authority For the Exposition whereof and the rest also of this Chapter Reade the 21. and 22. cap. of Mat. and also in the twelfth of Marke ⧠THE XXI CAP 1. AS HE BEHELDE HE saw the Rych men which caste theyr giftes into the Treasurye A The Euangelist Marke also declareth this history in his twelfth Chapter where we haue expounded the same and therefore we will heere omit it And from the fifth verse of this chapter to the 15. verse of the same Reade our Annotations vpon the 24. Chapter of Mathew and beginne at the first verse also the 13. of Marke 15. For I will geue you a mouthe and Wysedom whereagaynst al your Aduersaries shall not bee able to speake nor resist A. This is a most excellent promise the which all the Godly ought to hold out agaynst all the Gates of hell For who can resist Chryst speaking in his members by his holy Spyrit And he saith in another place Ma. 10.20 It is not yee that speake but my Father in you C. Therefore Chryste doth not promise to deliuer his Discyples from Death but he promiseth to geue such wisedome and such a mouth vnto them as shall confound their Aduersaries and make them ashamed Whereagaynst al your aduersaries Hee sayth that this wisedom shall put al their aduersaries to silence because they shall not be able to withstand the same Not that theyr impudency shall geue place vnto the truth but because the truthe shall Triumphe ouer their franticke bouldnesse which they shall withstand in vaine R. The Enemyes of the truth shall spende many vayne words and shall reason Sophisticallye with Carnall Argumentes but they shall not be able to gainesay the Argumentes of truth they shal vehemently resist the truth but they shall not bee able to ouerthrow the same practise shall not want but Successe shall want For as Beastes which are Ennemies vnto men after they are shutte vp in theyr caues do horribly rage and fret by which they declare theyr crueltie and wyldenesse of Nature and yet neuerthelesie cannot fulfill theyr outragious madnesse Euen so the Ennemies of the truth being shut vp and restrayned with inuincible argumentes of truth roare agaynst the truthe but cannot ouercome the same When Peter and Iohn answered before the Counsayle concernyng the healing of the lame man saying Be it knowen vnto you all that by the name of Iesus Chryst whom ye haue crucified Act. 4.13 whome God raised agayne from the Deade By this name thys man standeth before you whole Did the high Pryests hold their peace No verely but rather forbâ—d them by threatning to speake neuer afterward to any man in the same name So that they went aboute to resiste it but they were not able neither yet with manyfest testimony to gainsay the same For thus Luke wryteth When they saw the bouldnesse of Peter and Iohn and vnderstode that they were vnlearned and lay men they meruailed and they knew theÌ„ that they had bene with Iesu Act. 7.48 And beholding also the man which was healed standing with theÌ„ they could not say agaynst it So when StepheÌ„ sayd that God dwelte not in Temples made with hands the Ennemies of the truth were so outragious mad against him that they gnashed on hym wyth theyr teeth but yet were not able to resist the truth which this blessed Martyr vttered So to Paule when hee spake the word of God Festus sayde Paule thou art beside thy selfe And yet notwithstandinge that Prophane contemner of God could not gainesay the truth which Paule vttered C. And I would to God that al they at whose mouth the confession of the truthe is requyred would rest themselues vpon this trust For the power and Maiesty of the spyrite will shew it self to ouerthrow the ministers of Sathan For that which followeth to the 19. Veese Reade the 10. Chap. of Math. verse 21. 19 Possesse ye your Soules by your patience C. Chryst heere prescribeth vnto hys Disciples another maner of way to defend Life then fleshe and bloud teacheth For euery man naturally desyreth to keepe his life in safety we seke those helpes to defende it whych wee thinke best and we flie auoyd al maner of perill to bee shorte wee thynke our selues halfe deade except wee bee well garded and fortefied But Chryst the preseruer and keeper of this Lyfe coÌ„maundeth vs to be alwaies ready to die and to walke throughe fire water and Sworde And in deede no man shall truly commend his Spirit into the handes of God but he which is alwayes ready to die R The wordes of Chryst are thus much in effect I commaunde you not vnder the presence of the Gospell to draw the Sword vpon your Aduersaries But I commauÌ„d you to be patient They shal persecute you but they shall not hurt you This and the reste vnto the twenty fower verse are expounded in the 24 chapter of Mathew verse 15. 24. And they shall fall through the edge of the sword shal be caried way captiue into all Nations and Hierusalem shall be trodeÌ„ downe of the Gentiles vntill the time of the Gentiles be fulfilled C. Because it seemed very absurde that the holy City should bee so rased by the Gentiles a consolation is added that the Gentiles shall haue such Libertye but for a time vntil theyr iniquity bee ripe and that vengeance burste forthe which is prepared for them For as this vengeance pertained to the Iewes so also the Gentiles had theyr time appointed for the same For it myghte haue ben obiected Shall the Iewes be punished the Gentiles escape This obiection Chryst preuenteth and saith that God shal also take vengeaunce vpon other nations but that time thereof is not yet come Read for the rest vnto the 28. verse in the 24. Cap. of Math. verse 29. 28. And when these things begyn to come to passe then looke vp and lift vp your heads for your redeÌ„ption draweth nigh C. Here is added a coÌ„solatioÌ„ by which Chryst comforteth the mindes of hys Disciples And although this senteÌ„ce is nothing coÌ„trary froÌ„ the words of Ma. yet notwithstanding it sheweth better to what ende the Aungels are sayde to come to gather together the elect Mathew For it was necessary that the ioy of the Godly should be compared with the coÌ„moÌ„ sorrow grief of the world and that there should be a differeÌ„ce put betwen them the reprobate lest they should abhor the comming of Christe Wee know that the Scripture doth not only diuersly speake of the last iudgemeÌ„t but also of al those whome God daily exerciseth in such wise that the same may be extended either to the faythfull or to the vnbeleuing â—m
that our owne dulnesse is an impediment vnto vs that we vnderstand not that which the Lord worketh in vs. C. But the Disciples doe not gather that it was Chryste simpely by thys bare signe namely because his woorde was effectual to inflame theyr mynds but because whyle hee spake wyth the mouthe hee inwardely inflamed theyr heartes 2 Co. 3.8 Paule reioyseth that the mynistery of the spyrit is geuen vnto him And the Scripture doth often tymes geue vnto the ministers of the Woord these Tytles as that they conuerte and illuminate mens mindes that they renue men and make them pure and holy oblations but in geuing to them these tytles it doth not shewe what they are able to doe by theyr owne Power but rather what the lord bryngeth to passe by them But it belongeth vnto Christ alone to speke with the external voice and effectually to frame our hearts to the obedience of Faith For it is he only which baptizeth with the holy ghost and wyth fyre 〈◊〉 3 1◠A. Therefore in thys place the ministery of the word of God is commended vnto vs. R. For the holy Scripture is an Instrumēt by which the hearers are inflamed with that heate of the holy Ghost For if thou compare the Externall letters onely of the Holy Scripture with the Letters and wrytings of Heathen Authors thou shalte finde them all one But if thou cōsider the ordynaunce of God by which the holy Scripture is made an instrument of the holy Ghost it shal be called no more a deade letter but a quickening spyrit For although the greatest part of hearer a conceiue not faithe by the Scriptures yet notwithstandinge this is not by the defaulte of the Scripture but by the corruption of the incredulity of the hearers For faithe commeth by hearing Rō 10.17 and hearing by the word of God Howbeit not all do beleue whych heare 33. And they roase vp the same Hower and returned againe to Hierusalem and found the eleuen gathered together and them that were with them C. The cyrcumstance of the time and the distance of the places sheweth what earnest desire these two men had to cary newes vnto the Disciples Seeyng they entered into theyr Inne about the euening it is likely that the Lord was not reuealed vnto them before it was darke night and it was very inconuenient to take a iourney of three houres longe in the vntimely night yet notwtstanding at the very same momēt they arise and run with speede to Hierusalem And we may easely coniecture that omitting all theyr owne businesse they dyd that which was more necessarye when they tould to the other disciples that the Lord was risen For thys was of so great waight that nothing ought to haue ben greatly regarded in cōparison of the same Wherefore wee are taught by this example so often as the Glory of the Lord is in hande to omyt all other things yea though they be neuer so much for our owne profit Hereby also we are taught that it is not sufficient to publish the Glory of the Lord but we must vse diligence also least we put of that til to morrow which ought rather to be don to day And found the eleuen gathered together That is to say the eleuē Apostles from whom although as it is likely Thomas was then absent yet notwtstanding because after that Iudas was hāged this was a general name of the Apostles the greater number of them is rightly expressed by this name A. The Apostles onely were not gathered together but other disciples of Chryst also Whereby their great care and diligence is noted in that they watched the most part of the night and ceassed not to common together vntill the Resurrection of Chryst were more fully known by many testimonies 34. Saying the Lord is risen in dede and hath appeared to Simon Saying the Lord is risen C Thys word saying is referred to the Apostles and not to these two straungers So that by these words Luke geueth vs to vnderstand that they which brought ioyfull Newes to the Apostles to confirme theyr myndes were taughte in like manner concerninge the other Vision And there is no doubte but that God rewarded this theyr diligēce with mutuall confirmation And wee may gather by the order of the tyme that after Peter wa returned from the sepulcher hee was very carefull vntyll Chryst had shewed himselfe vnto him and therefore the same day in which he had seene the Sepulcher he had his desire 1. Co. 15.1 Hereof came this reioysing amōg the eleuen that now there must bee no more doubting because the Lorde appeared to Simon C. But whereas Luke saith here that the Apostles beleued that the Lord was risen saying The Lord is risen c. He semeth to disagree with the wordes of Marke who speaking of these two straunge Disciples saith Mar. 16.13 And they went and told it vnto the residue they beleued not these things also Obiectiō For how can it bee that they should doubte of that of the which they are assertained For in saying that hee was risē in dede they confesse the matter to be without al controuersie Aunsvver First we say that in this generall speach ther is a figure called Synecdoche because some of them were harder of belief thē other some Thomas was more obstinate then al the rest Therfore some beleued some beleued not For the scripture so oftē as it speketh of diuers mē in whom there are diuers affections it speaketh generally on either parte Therefore that which Marke sayeth must be so taken that there were some obstinate among the disciples And that which Luke also saith ought to bee vnderstoode concerning parte as that there were certaine of the Disciples whych truly beleued that Christ was risen 35. And they told what things were done in the way and how they knew him in breaking of bread R. The disciples conferre among thē selues concerning the testimonies of the Resurrection of Chryst and although all of them conceiue not as yet a perfect faith yet notwithstanding they begin to receiue comfort and to shake of the former dispayre and to aspyre to a more perfect ample Faith for Faith hath her beginning and encreasing 36. AND as they thus spake Iesus hymselfe stoode in the middest of them and saith vnto them Peace be vnto you C Luke sayth not heere that Chryste opened the Doores by hys Deuyne power which were shut but yet notwythstandyng his Woordes seeme to import so much For howe coulde the Lorde in the Night stand sodainely in the myddest of them except he had entered wonderfully Peace be vnto you C The like salutation we haue in the twenty chap. of Iohn Ioh 20.19 where you may read further for the Exposition thereof 37. But they were abashed and afrayd and supposed that they had seene a spyrit C. Iohn maketh no mention of thys feare but when he sayth also the Chryst shewed vnto his Disciples his
hands and his side wee may coniecture that he hath omitted some thinge And it is no vnwonted thing to the Euangelistes seeking to be short to touch only some part and to omit the rest but we learne here by Luke that they being made afeard with the newnesse of the sight durst not beleeue their eyes A little before they were fully perswaded that the Lord was risen again and they spake constantlye as of a matter wel knowen vnto them but beholding him now with theyr eies admiration bereaueth them of theyr sence insomuch that they imagine him to bee a Spyrite And althoughe thys Error which sprange of Infirmitie was not without blame yet notwithstandyng they had not so forgotten themselues that they were afeard of Spyrits but although they thinke not themselues to be deceiued yet notwithstandynge they rather beleue that they see an Image of the Resurrection in a Vision by a spyrite then that Chryst himselfe was presente alyue which a lyttle before dyed on the crosse So that they d d not thinke or suspecte it to bee a false vision but being ouercome wyth feare they thought that to bee shewed them onely in Spirite which was set in very deede before theyr eyes Luke therefore vseth this word Spyrite for a vision Hereby we se how proane we are to lye and how farre we are tourned away from the truth R. Heereby also we see how fearefull vnbelyefe is insomuch that it feared the moste safe and vndoubted things The sounde of a shaking leafe sayeth Moses shall chase them and they shall flie Leui. 26.36 as flying from a sword Psal 23.4 Psal 46.3 For as Faith is in a stronge mynd in the greatest perils and aduersities so vnbeliefe hauynge neuer so little occasion is afearde and dispayreth in the middest of peace Wherefore the disciples being not as yet throughly confyrmed coÌ„cerning the Resurrection of Chryste it is no marueile if they be so afeard that they thinke that they see a spyrite Mat 14.25 As they did also at another time when Chryste walked on the Sea about the fourthe watch of the night 38. And he sayd vnto them vvhy are ye troubled and why do thoughts aryse in your hearts A. Now the Lord taketh away al occasion of doubtinge while hee talketh not onely familliarly with his Dyscyples but also offereth himselfe to bee touched C. First of all therefore they are admonished to put away all feare out of theyr mindes that commyng agayne to them selues they may iudge of a matter manifestlye knowen vnto them For so longe as mens myndes are troubled they are blynd in the manifest lighte Therefore to the ende the Disciples may Conceiue a certayne knowledge they are commaunded to waigh the matter with quyet attentiue myndes And why do thoughts aryse in your heartes C. By these Woordes Chryste correcteth another faulte Namely because in thynkynge diuers things they hinder theÌ„selues and he saith that cogitations do aryse meaning that the knowledge of the truthe is therefore suppressed in them that in seeing they see not because they restrayne not theyr peruerse immagynations but doe geue place vnto them And we know by experience that thys is to true For as in a fayre and cleare morning darke and blacke cloudes arysing aloft do obscure the bright light of the Sunne Euen so when we suffer our carnall reason to arise to hygh against the word that which before was manifest and playne to be seene is takeÌ„ away from our eyes It is Lawfull when any shew of Absurdity appereth by aduised reasons to discusse the same Neither can it be but that in doubtefull matters our minds shal be carried hither thither but we must obserue a measure least flesh exalt it selfe higher then is mete and extend her cogitations euen to heauen 39. Beholde my handes and my fete that it is euen I my selfe haÌ„dle me and see for a Spyrit hath not flesh and boanes as ye see me haue Beholde my handes C. Hee taketh theyr Corporall sences for witnesses least they should thinke that they haue a shadow set before them in stede of a body And first of all he putteth a difference betweene a corporall man and a Spirite As if hee shoulde say Your sight and feeling shall proue me to bee a true man who hath bene before this time conuersante among you because I haue on me that fleshe whych was crucified and hath yet the noates and pryntes of the same A Spyrite hath not flesh and Bones A. Hee sheweth heere that he hath knowledge of theyr thoughtes Namely that in steede of a body he was a spyrit and he putteth a manifest difference betwene a Body and a spyrit C. Now seeing Chryste playnely pronounceth that his Body is palpable and compacâ—e of sound and substanciall bones and discerneth the same by these notes from a spyrit this place is discreetely and aptly brought by vs to refell the grosse error concerning the transubstantiation of bread into a body or concerning the locall presence of the body which fond and vain men fayne in the Supper For they will haue the bodye of Chryste to bee there where there appeareth no signe of a Body But Chryst taketh thys as proper to him selfe that he is palpable that thereby he may differ from a spyrit Therefore this difference must necessarily abyde at this day betwen the flesh and the spyrit Christ proueth him selfe not to be a spirite because his body may be felt but a spyrit not so Therefore there was no alteration in the substantiall partes howsoeuer the accidences were altered Whatsoeuer is essential without the which a Body cannot stand it remaineth in the body of Chryst for he is distinguished from a spyrit 40. And when he had thus spokeÌ„ hee shewed them his Handes and hys Feete C. By these Wordes of Luke wee gather that as yet the prynts of the Nailes remained in the Handes and Feete of Chryst A. As more manifestely appeareth by the wordes of Chryst himselfe speaking to Thomas For thus he sayd as appeareth by Iohn Brynge thy finger hyther and see my handes and reach hyther thy hand and thruste it into my side R. But some will demaunde and say Dyd he rise againe from Death wyth the Prynts and Markes of his wouÌ„ds Ioh. 20.27 And doth he for euer carry them in his Body Doth not Paule saye that the body soweth corruption and shall ryse agayne in incorruption 1. Co. 15 â—â— that it soweth in dishonor and shall rise again in honor And woundes are markes of corruption and infirmity Therefore wee muste thinke of their bodies which shall ryse again froÌ„ death whose first fruits was Chryst according to the opynion of S. Paule that as they shall be incorruptible so also they shal be whole souÌ„d For if it were not so one shoulde ryse crooked another lame of hand foote another with one Eye and another starke blynd This is not to ryse again in Glory and in power but in
chosen before of God eueÌ„ to vs which did eate and drinke wyth him after he roase from the dead Wherefore when we heare the Chryste did eate after his resurrection let vs impute it to the cause afore alleadged C. And here the faithful must omit all curious questions as these If so bee this corruptible meate were concocted and digested what Nourishmente dyd the immortall body of Chryst receyue thereby also what became of the excrementes As though it were not in hys power which created all things of nothing to consume quite and cleane a litle meat at his pleasure Therefore as Chryst did truly taste the fish and the honicombe to shewe himselfe to be man so there is no doubte but that by his deuine power he consumed that which hee had no neede to receiue to hys nourishment Gen. 18.8 So in like maner we doubte not but that the Aungels did eate and drynke at Abrahams â—able euen aâ— they had taken on them true Bodyes Yet notwythstanding we graunte not that they did eate and drynke to satisfie the infirmity of the flesh And if wee graunt that the bodies which they had taken for a time after they had done theyr messuage were broughte to nothing who will deny but that the same happened to that which they dyd boath eate and drynke 44. And he sayde vnto them These are the wordes which I spake vnto you whylest I was yet wyth you that all muste needes bee fulfylled which were written of mee in the law of Moises and in the prophets and in the Psalmes R. After that our Sauiour Chryste had prooued by manifeste and euydente signes to his Disciples that he was risen from death to life he proceedeth to set forth that which was most necessarie of all other to enlarge the Borders of his Kingdome and to set forth the glory of his maiesty on Earth For Christ came not into this world to profite the nation of the Iewes only but that hee might bee saluation to the whole world Chryst roase again from death not that this one Iewe or that may haue life but that the hapynes of euerlasting life might be offered to all nations A. For so it was prophesied before I haue geuen thee a Lyghte to the Gentiles that thou mayst be my saluation to the whole world R. And there is not a more conuenyent Instrument whereby these things may be reuealed to the whole world Esay 49.6 and to all nations then the preachynge of the R. And there is not a more conuenient instrumeÌ„t whereby these things may be reuealed to the whole worlde and to all nations than the preaching of the Gospell concerning Christ Wherefore Chryst would not onely approoue his Resurrection before his Disciples but ordained also the open preaching of the gospel that thereby we might learne the profit of his Resurrection C. And first of all he speaketh concerning his office the cause of his resurrection that the Apostles might knowe that they should be witnesses of the same and might also teach to what ende the faith of the resurrection of Christ did belong For it is somewhat to beleeue the historie of the death and Resurrection of Christ but the speciall thing is to know the cause Wherefore he proceedeth farther when he saith that all that hath bene foreshewed of him must bee fulfilled These are the wordes which I spake By whiche wordes Christ doth secretely reprehende the grosse forgetfulnesse of his disciples who being familiarly taught concerning his resurrection to come were so astonished at the same as if they had neuer heard any mention thereof For his words are asmuch as if he had saide Why doe yee doubte as in a new or straunge thing the which notwithstanding I haue oftentimes foretold you Why do ye not rather remeÌ„ber my words For if ye haue hitherto accouÌ„ted me of to be a teacher of the trueth yee ought to haue knowen this thing by my doctrine That all must needes be fulfilled Moses law the Prophetes and the Psalmes haue speciall respect vnto Christe doe prophesie of Christ coÌ„mend Christ do sende vs to Christ our sauiour alone And although at sometime they seeme to handle other thinges yet notwithstanding the spirit hath alway regarde vnto Christ Seeing therefore the whole Scripture setteth foorth vnto vs Christ who alone is our righteousnes and redemption wee ought to be diligent in nothing more then in hearing the Scripture and in studying of the same day and night C. Herby also we are taught the certaintie of the Scriptures For the Father which speketh in them is not like vnto men which promiseth much and performeth litle for one iote or title of his promises shal not fayle Wherfore we may assure our selues of all those thinges contained in the Scripture euen as if they were already fulfilled A. Heauen and earth saith our Sauiour Christ shal passe Lu. 21.33 but my word shall neuer passe away 45. Then opened he their wittes that they might vnderstand the Scriptures C. Bycause the Lord hauinge done before the office of a Teacher profited lytle or nothing with his Dysciples hee beginneth now to teache them inwardly by his holy Spirite For words are spoken in vayne vntil such time as our mindes are illumined with the gift of vnderstanding Psa 145.8 It is very true that the worde of God is lyke vnto a Candell but it shyneth in the darknesse and amonge such as are blynde vntill the Lord geue the inward lighte vnto the eyes whose proper gift is to illumine the blynde And hereby it appeareth how great the corruption of our Nature is seeing the lyght of lyfe offered vnto vs in the word of God profiteth vs nothing at all Now if wee be not able to vnderstande what is ryght how shall wee bee able to obay Wee must needes confesse that wee are vnable and weake in euery respect insomuch that the heauenly Doctryne doth nothinge at all profite vs but as wee are illumined by the holy Ghoste 1. Co. 3.18 Therefore to the ende we may be meete Disciples for him it is coÌ„uenient that wee cast away all trust and confidence in our selues and to craue for lyghte from Heauen and forsaking also the foolyshe Opynion of Freewill to commit our selues to Gods gouernment R. Therfore it is not sufficient to heare and to reade the Scriptures dilligently but we must also rightly vnderstaÌ„d and beleeue that which wee heare and reade The Iewes haue reade the scripture but they doe not rightely vnderstand the same The Apostles also and the reste of the Dysciples knewe the Scriptures concerning the kingdome of Christe but they did not rightly vnderstand the kingdome of Christ wherefore they needed an Interpreter And we cannot haue a better or more learned Interpreter than Christ himselfe of whom all the Scripture speaketh which is also the true lighte Ioh. 1 9 lightening euery one that commeth into the Worlde Question C. But heere it may bee demaunded why Christe
Repentaunce are al the good woorkes of the Saintes that is to say when we bend our whole will minde to please God Whereupon Iohn the Baptist said Bringe foorth the due fruites of Repentaunce The other parte of the Gospell is Remission of sinnes He which rightly vnderstandeth these two thinges is ignorant of nothing that is profitable to be knowen but hath the summe of Saluation and to these twoo principall pointes all the whole Gospell ought to be referred And it is no marueile if Chryst make remission of sinns of so great waight For he came that wee might obtayne the same by his bloude being made Righteousnesse for vs by which we are accepted of God reckoned amonge his Sonnes Whosoeuer therefore will truly preach the gospel must nedes prech these two things if he will doe vnto Chryste Faythefull Seruice and build vp his workemanship Also Repentaunce is preached in the name of Chryst when men here by the Doctrine of the Gospell that all theyr Cogitations Affections studies are corrupte and vicious muste therefore be renued if they wil enter in to the Kingdome of God RemissioÌ„ of sinns is preached in the name of Christ when men are taught that Chryste is theyr Redemer theyr Righteousnesse Saluation and life Amonge all Nations C. Now Chryst doth plainely open that which before hee had hid namely that the Grace of redemptioÌ„ which he brought did generally belong to all Nations For although the Prophets did oftentimes foreshew the calling of the Gentiles yet neuerthelesse the same was not so reuealed that the Iewes would easely graunte them to be partakers of the same with them Therefore vntil the time of the Resurrection Chryst was thought to be the Redemer of one people onely But so sone as the vayle was taken away the lost sheepe were gathered into the sheepefold agayne Neuertheles least the couenaunt of God might seme to be void Chryst placed the Iewes in the first degree saying And must begin at Hierusalem For because God had specially adopted the stocke of Abraham it was meete that the same should be preferred before the rest of the world And this is the right of the first begotten which Ieremy assigneth vnto them Ier. 31.9 Paule also dilligently obserueth this order in euery place that Chryst comming shewed peace vnto theÌ„ which were nigh Ephe. 2.17 and afterward to theÌ„ which were a far of A. Moreouer Christ him selfe testefieth that he was not sent but vnto the lost sheepe of the house of Israell Mat. 15.24 Not that he should not also bee preached to the Gentiles in due time but because it became him first of al to offer the grace of ReconcilliatioÌ„ to the Iewes whose minister and Apostle he was These words therefore declare that the beginning ought to be at Hierusalem Also Esaias saith There shall go a Law out of Syon Esay 60.1 and the word of the Lord from Hierusalem c. Dauid also wryting of the Scepter of Chrysts kingdome Psa 110.2 saith The Lord shall send the rod of his power out of Syon 48. AND yee are witnesses of these thinges C. Now he enioyneth vnto the Apostles theyr office yet notwithstandynge as yet hee sendeth them not forthe to preach the Gospell but onely admonisheth them wherefore hee hath ordayned them As if he should say It is foreshewed that the Gospell shall bee preached throughout the whole world this shal be your office yee shall be the instruments for the same For yee shall receiue the power of the holy Ghost which shall come vppon you and ye shal be witnesses vnto mee not onely in Hierusalem but also in all Iudea Ioh. 15 16 Act. 1.8 and Samaria and in all the world Therefore by this forewarnyng the Lord prepareth his Apostles to preach the Gospell in due time And partely by this consolation he mitigateth theyr sorrow partly by this Spurre he correcteth their slouth It could not be but that they shoulde bee grieued in mynde when they remeÌ„bred theyr late falling away Wherefore Chryst contrary to theyr expectation aduaunceth them to exceedinge honor inioyning vnto them the Ambassage publishing of Eternall Saluation to the whole world Whereby hee did not onely throughly restoare them but also by the greatnes of the Grace whych he bestowed vpon them abolished quite away the remembrance of theyr fault Notwithstanding withall he prycketh them forward least they should be ouer slow to come vnto the faith of the whych they were ordayned to be proclaimers 49. And behold I will sende the promise of my Father vppon you but tarry ye in the City of HierusaleÌ„ vntill ye â—e endewed with power from an hye C. Least the Apostles might be terrefied discouraged by their own weakenesse he putteth them in hope of the new grace which was to come As if hs should say Although ye think your selues vnable for so greate a burthen yet notwithstanding there is no cause why ye should be discouraged because I will geue vnto you that power from heauen which I know ye want BV. And it is not without cause that this Office seemeth vnto them to bee to waighty as to come forthe into the World and to testefy vnto all nations that thinge which seemed to all men new and absurde For custome receyued for a law the consente of wise men in the receiued religion and custom the outrage and barbarousnesse of the common sort the power of Princes to bee shorte the simplicity and vnskilfulnesse of the ministers being men wythoute learning authority and wit were lets and discouragements inough A. Therfore the Lord promiseth vnto his Disciples new grace lest any thing might stay them C. And to the ende he might make them haue the more firme sure trust he maketh mention of the holy ghost which was promised of the Father For to the end they might wyth the better courage prepare themselues to their worke God had already incouraged them with his promise prouyding a remedy for theyr distrust Now Chryst taking the roome of his father taketh vpon himselfe the office of performing and geuing wherein again he challengeth vnto himselfe deuine power For this is a parte of his Glorye which God sweareth that he wyll not geue vnto another namely to endewe weake and fraile men with heauenlye power Esay 42.8 Therefore if the same belonge vnto Chryste Esay 44.3 Eze. 36.26 Ioe 2.26 Ioh 14.16 Ioh 15 26. Ioh 16.7 it followeth that hee is God which spake in time paste by the mouth of the Prophets And although God promised speciall grace vnto the Apostles and Chryst perfourmed the same Yet notwithstanding thys is generally to be noted that no mortal maÌ„ is meete of himselfe to preach the Gospell except God endewing them wyth his holy spirit 2. Co. 2.16 helpe their nakednesse and neede But tarry yee in Hierusalem C. The Apostles might haue obiected sayd we want abillity how then caÌ„ we execute so harde an office He
accounted for a deceiuer To preache the Gospell C. Heere Christe sheweth to what ende hee was endued with the Graces of the Spirite namely that hee might Preache the Gospell to the poore Whereupon wee gather that which we sayd before that whosoeuer are sent of GOD to preache the Gospell are first instructed with necessarye Gyftes that they may bee able to discharge so waighty an Office Wherefore very fonde are they who vnder the pretence of the deuine calling vsurpe vnto them the place of Pastors when as in deede they are most vnmeete to execute such an office A. They therefore which will be couÌ„ted true and lawfull Pastors must coÌ„sider that their proper office is to preach the Gospell R. For this great Sheepheard of all other shepheards Christ saith not To rule with externall maiesty he hath sent mee but To preach the Gospell And hee saith to his Apostells Ihon. 20. â—â— As the father hath sent mee so send I you 1 Cor. 4.1 And the Apostell Paule writeth thus Let a man so esteme vs as the Mynisters of Christ dispensators of the Mysteries of God Also 1. Pet. 5.1 the Apostell Peter saith The Elders which are among you exhort which am also an Elder a Witnesse of the afflictions of Christe and also a Partaker of the glory that shall bee opened Feede you Gods flocke which is committed vnto you takinge the ouer sight of them Not as compelled thereunto but willinge not for the desire of filthye luker but of a good minde not as though yee were Lords ouer Gods Heritage but that yee be an ensample to the flocke To the poore By this Name the Prophette gieueth vs to vnderstande what the state of the Church was before the Gospell was preached and what the Condition of euery one of vs is without Christe Therefore he calleth the Poore the Contrite the captiues the Blinde and the Brused to whom GOD promiseth restoringe And although the body of the People was oppressed with so many miseries that to euery member thereof those tytells did very well agree yet notwithstandinge bicause many of them did flatter them selues in their neede in their blindnesse in their seruitude and in death it selfe therefore a fewe were apte and meete to receiue his grace To heale the broken hearted S. They are broken hearted which feele their sinnes for sinnes breake the hearts of men For they bring with them the wrath of GOD the feare of all pearills and the feare of Death and hell But Christe cureth this seeinge hee hath made satisfaction for sinnes and appeased his heauenly father Wherefore hee sayth Mat 11.28 Come vnto mee all yee that traueile are heauy laden and I will ease you And the Lorde himselfe by the mouth of the Prophet saith Hee healeth those that are broken in heart Ps 147.3 and geueth Medicine to heale their sicknesse Againe To whom shall I haue regarde but to the poore and broken in heart Esay 66.2 to him that trembleth at my worde To preach deliueraÌ„ce to the Captiue Christ speaketh not here of ciuill captiues or of externall deliuerance but of a spirituall deliueraunce by which wee are deliuered from the seruitude of Sathan For wee are all by Nature the Captiues of Sathan and sathan hath by his right power of Lyfe and death in vs. For after that Adam sinned wee all which are the Posterity of Adam soulde vnder sinne Rom. 7.14 for sinne wee are deliuered into the power of Sathan Therefore he came to preach deliuerance from Sathan and to restore vs to our former Lord who is GOD the Father of Heauen And hee preacheth Liberty and deliuerance when through his Name hee promiseth remission of sinnes shewing that it is he which satisfied for the same and payde our debtes Wherefore whosoeuer beleueth this preachinge and thereby hauinge obtayned remission of sinnes for Christs sake obtayneth also deliuerance from Sathan and is restored to his former liberty before GOD. And recouering of sight to the blind S. By blindnesse is vnderstoode the extreme and most desperate State Seing Christe is the light of the World when hee shineth not vppon vs what haue we left but Darknesse Hee is the day springe from an high which visiteth vs to geue light to them that sit in darkenesse and in the shadow of death Hee calleth them blinde which sit in darkenesse and in the shadow of death to whom light is rysen of the which we haue spoken in Mathew Chap. 4. verse 16. Freely to set at liberty them that are brused A. That is to say that I may deliuer those which are oppressed with the burthen of sinne may gieue them remission of their sinnes They are brused which lie in sinnes fighte against them and yet notwithstanding cannot ouercome them C. By all these formes of Speache first of all wee are taught to what end the Gospell is preached and what the same offereth vnto vs Namely that whereas wee are ouerwhelmed with all kinde of euills God by his quickening light shineth vnto vs that being brought out of the deepe sincke of death he may restore vs to full and perfect felicity This is no small commendation of the Gospell that wee are sayd and doe in deede to gather such vnspeake able fruite thereby Secondly wee see who they are which Christe inuiteth vnto him maketh Partakers of the Grace coÌ„mitted vnto him namely they which by all maner of meanes are miserable and voyde of all hope of saluation But in like maner wee are taught that wee cannot enioy these benefits of Christe vnlesse wee beinge humbled with a serious feelinge of our euells doe desire him to bee our deliuerer no lesse then they which are hungery desire to bee satisfied with Foode For who soeuer swell with pride doe not sigh vnder their captiuity neyther doe mislike of them selues in their blyndenesse doe with deafe Eares contemne and despyse this Prophesie Reade the 11. Chapter of Mathew the verses .5 and 28. 19. And to Preache the acceptable yeare of the Lord. R. The Prophet alludeth to the yeare of Iubile Leuit. 2â— 8 of the which mencion is made in Moses in the which two thinges were specially obserued the one was the deliueraunce of all Seruauntes in that yeare the other was the restoring of the Possessions of such Landes as were soulde to their olde Lord or ells to their Heyres This was a Ciuill Lawe most fit for the Land of Canaan and necessary for the gouernment of the Iewes In that yeare all quarrells contentions brawles debts Actions Couenants Lawes Letters and seales were ended insomuch that the same yeare was a publique composition and pacification of all ciuill controuersies But as touchinge the externall obseruation of the yeare of Iubile according to the Lawe of Moses wee haue nothinge to doe therewith but onely with the matter it selfe signified by the yeare of Iubile For this Spirituall Iubile began first when Christ began the