MARLORATUS 〈◊〉 Original Engraving, Published under the Inspection of B●●a●. A Catholic and Ecclesiastical Exposition of the Holy Gospel after S. Mark and LUKE. GATHERED OUT OF all the singular and approved divines, (which the Lord hath given to his Church) by Augustine Marlorat. And translated out of Latin into English by THOMAS TIMME Minister. SEEN AND allowed according to the order appointed. Imprinted at London in Fleetstreet near, unto S. Dunstanes Church, by Thomas Marsh. 1583. Cum Privilegio. THE NAMES OF THE AUTHORS, OUT OF whose Books this Exposition is collected, and the Letters capitol, whereby their Names are to be known in the reading of the same. Martin Bucer marked thus B. Calvin. C. Erasmus. E. Musculus. M Philip Melanchton. P. Erasmus Sarcerius. S. Brentius. R. Bullinger. BU. Zuinglius. Z. Vitus Theodorus. V augustine Marlorat. A. TO THE RIGHT HONOURABLE HIS VERY GOOD LORD AND MASTER, SIR WILLIAM BROOKE KNIGHT LORD COBHAM, AND LORD WARDEN OF THE CINQVE PORTES, THOMAS TIMME WISHETH INCREASE OF ALL TRUE HAPPINESS AND Honour, with the continual Comfort of the spirit of Consolation. I Have heretofore (Right Honourable and my very good Lord) presented you with Marlorat his collection upon the evangelist S. matthew, and I had long ere this offered unto you the same Author's collection upon Mark and Luke, had the Printer with as much speed passed the same through the press, as I with diligence translated it. But time having at the last overcome all delays, this Exposition upopn the Gospel of S. Mark and Luke, necessarily setteth itself between that of Matthew and john already printed: whereby a pleasant harmony and perfect consent of the four Evangelists doth the better appear. How necessary and profitable this divine Exposition will be unto the Church, the gravity, credit and Authority of those Godly Fathers, both old & new: out of whose works and labours the same hath been collected, by that blessed Martyr of France Augustine Marlorat do sufficiently testify. Therefore as the learned in the Latin Tongue have, and do reap great Profit by this Theological Exposition, so I thought good for the more general profit of my country men to translate the same into the english tongue, The which my labour of all the rest the least, I have thought good to dedicate unto your Honour most humbly beseeching you to accept the same according to your wont goodness, and to pardon my boldness. Thus I cease, beseeching the god of all glory to make you Partaker of that Honour which is prepared for the saints by jesus christ in the Kingdom of Heaven YOUR HONOURS MOST BOUND to serve in the Lord THOMAS TYMME. A CATHOLIC AND ECclesiastical exposition of the holy Gospel after St. Mark, & Luke: Collected by Augustine Marlorat. The Argument of St. Mark. BU. AT WHAT time the Evangelist, St. Mark writ his Gospel, it cannot certainly be gathered by any histories. A. Nay who it was that writ it, the Wryghters among themselves do not sufficiently define, some of them affirming that he was one of the three score and ten disciples: (which both saw and heard the Lord jesus himself in the flesh) other some judge that he was a citizen of Jerusalem, Act. 12 the son of that Mary, of whom S. Luke maketh mention. B. This man (as they say) was a Companion of the Apostle Paul, of whom he himself speaketh saying, Coloss 4. Aristarchus my prison fellow saluteth you, and Marcus Barnabas sister's son. The Apostle Peter also maketh mention of a certain man whose name was Mark, whom he calleth his son, wrighting after this manner. 2. Pet. 5. The Congregation of them which at Babylon are companions of your election, saluteth you, and so doth Marcus my son. But seeing that he hath written nothing of himself. C. We ought not curiously to search concerning this matter: because it is sufficient for us only to know, that he is ordained by God to be a lawful witness, which setteth forth nothing but by the fore instruction of the holy Ghost. B. Notwithstanding, whereas some do make him the Imitator and abridger of Matthew, they do it altogether without reason: otherwise there should not be four, but only three Euangelysts. C. Beside this, Mark doth not follow every where the order which Matthew kept, for even in the beginning (as touching the ordering of the matter) he doth differ from him; and he declareth certain things which Matthew omitted, and sometime writeth at large of that thing which in the narration whereof Matthew is very brief. It is probable (certainly) by many things, and we may lawfully conjecture by the matter itself also, that Mark never saw the book which Matthew wrote, when he did write his own, so far was it from him, of purpose to abridge and bring that which Matthew had written into a short Compendium. We may have the same judgement of Luke also. For the diversity which appeareth to be in these three Evangelists, may not be said of us to be curiously fought for of them with diligence: but seeing every of them purposed faithfully and simpely to commit in writing that which they knew certainly to be true, they kept all that order which seemed unto them best. And as this came not by chance, but by the providence of God which guided them: even so the holy Ghost mynistered and gave unto them a marvelous consent and agreement in a diverse form & order of writing: the which only were sufficient to bring credit unto them, if there could no greater authority be had. B. Moreover those things which pertained to the narration of the evangelical History, are marvelous briefly set forth here by Mark in sixteen Chapters: notwithstanding in the principal matters, lest he should seem to bring in any thing contrary to the proportion of the evangelical history. He proceedeth in a very apt and excellent order: never painting the matter with worldly wisdom and Eloquence, which without it of itself is most plain: all the order of his writing & work standeth by the reverend majesty and eloquence of the holy Ghost. ❧ THE FIRST CHAPter of S. Mark. 1 The beginning of the Gospel of jesus christ the son of God, as it is written in the Prophets; Behold 2 I send my Messenger before thy face, which shall prepare thy way before thee. [The beginning of the Gospel] BU. The Evangelist Mark beginneth the history of the Gospel at the Baptism & doctrine of JOHN the Baptist, showing what he taught, what he witnessed of christ the Lord, how he behaved himself, & baptised Christ. To the which he addeth out of hand, how Christ was anointed and revealed, how he was exercised with grievous temptation: and last of all, how he came forth and preached the Kingdom of God. C. Therefore, although it be part of the Gospel which Math. and Luke do declare and set forth in the first and second Chapter of the evangelical history, yet notwithstanding it is not from the matter that Mark placed the beginning of the Gospel in the preaching of john the Baptist, For then at the last the law & the prophets had an end, as it is written, Luke. 16. The Law & the Prophets reigned until john: & since that time the Kingdom of GOD is preached, and every man striveth to go in. And to this aptly agreeth the Testimony of the Prophet malachy which he allegeth. To the end the Lord might the more inflame men's minds to desire the promised salvation, he purposed and determined to deprive the people for a time of new prophecies. And we know that malachy was the last of the lawful and undoubted Prophets. But least the hungry jews should pearish in the mean time, he exhorteth them to keep themselves under the Law of Moses, until the promised redemption appear. For he only maketh mention of the Law, because the doctrine of the Prophets did nothing differ from the same, but was only an appendix and more perfect exposition, that the whole order of governing the Church might hang of the Law. Neither is it a new or unwonted thing in the Scripture to have the prophecies comprehended under the name of the Law, because all were sent unto it as to their wellspring and scope. But the Gospel was not as it were an inferior augmentation of the Law: but a new form of teaching which should abrogate that former manner of instruction. And malachy making the state of the Church of two sorts, appointed the first under the Law: and beginneth the other at the preaching of john. For there is no doubt but that he meaneth john the Baptist when he saith, Behold I send my messenger: because (as we said even now) there is here put a manifest difference between the law and the new order and state of the Church which should succeed. In the same sense he alleged a little before the same place that the evangelist Mark hath (for the places are like in all points) saying: Behold I send unto you Elias the Prophet, before that great day of the Lord come. In like manner he saith: Mala. 3. Behold I will send my messenger which shall prepare the way before me: and the Lord whom ye would have: shall soon come to his Temple. Because in both places a better condition of the Church is promised than was under the law, the beginning of the Gospel without all doubt is noted. But truly before the Lord should come forth, a preparer or forerunner is said to come, which should proclaim him to be at hand. Whereby we gather that the abrogation of the law and the beginning of the Gospel is properly placed in the preaching of john. Moreover, seeing john doth commend and set forth Christ in the flesh, both his nativity and also the whole history of offering salvation is contained under the Gospel. But Mark entreateth here how the Gospel began to be preached and published openly. Wherefore he doth not without good cause begin at john, who was the first minister thereof. And here by the heavenly Father went about to keep the life of his son buried as it were in silence, until the time of full & perfect revelation came. For it was not done without the certain providence of God that the evangelists should pretermit all that time in which Christ led a private life with his parents at home, and should omit all the time of his infancy until he was thirty years of age, at what time he coming forth was openly declared to the whole world to be the redeemer: Only the Evangelist Luke doth briefly show a proof of his calling to come about the twelfth year of his age. Luke. 2. This thing (truly) did greatly pertain to the matter, first of all to know that Christ was a true man: and then that he was the son of Abraham and David. This thing the Lord would have to be declared unto us by witness. The other things which Matthew and Luke do show of the Shepherds, of the wise men, and of simeon, they pertain to prove his dyvinity. But whereas Luke doth speak specially of john & of his Father Zacharias, it was a certain entrance and preface of the Gospel. [The beginning of the Gospel] If we place these words after this manner it will be a more perfect sentence: The Gospel of jesus Christ the son of God began after the same manner as it is written in the Prophets, Or else, The Gospel of jesus Christ the son God had such a beginning, as the Prophets declared before that it should have, namely Esay, and malachy: That is to say that john should be the forerunner, and should be the first that should begin to preach the Gospel, and not Christ, although he were the head of the Gospel. For the same john began to preach the the Gospel, and to declare him to be at hand which was promised. And thus it pleased God that john should be the forerunner with a certain severe, and austere kind of life, because he was so nigh to the severe & straight law. But Christ being meek and gentle was familiarly conversant among men, because he was the pledge of God's grace and mercy. In this, he took from the jews all excuse, least they should accuse the Gospel either to seem to gentle, or to severe. john therefore was the first that began to preach the Gospel, as the Prophets foreshowed. [Of jesus christ the son of God.] The Evangelist Mark saith here that Christ is the son of God, but Matthew saith only that he was the son of Abraham, and David. But the meaning of Mark is that we should not hope for redemption, but only of the Son of God. [As it is wrighten in the Prophets] E Two old Greek books have, In Esay the Prophet: but it is more truly red, In the Prophets. Whereupon also he joineth two Testimonies to declare that it was john of whom both the Prophets spoke, [Behold I send my messenger) C. The changing of the person in these words hath no absurdity. So God himself speaketh by the Prophet, Mala 3. saying, I send my Angel which shall prepare the way before me. And Mark bringeth in the Father speaking to the son. But we do see that Mark went about nothing else than more plainly to express the mind of the Prophet. (Before thy face) E. This was spoken to the end men might know that christ which was preached was at hand & already come. As concerning the exposition of the rest of the second verse, read the eleventh chapter of S. Matthew. 3. The voice of a Crier in the Wilderness: prepare ye the way of the Lord and make his paths straight. A. That is to say, I am a crying voice, I teach no other thing then that which the Lord hath appointed me: I teach not my own, but the words of the Lord. For I am a voice. So the Lord spoke unto Moses, saying: Speak unto Aaron, Exod 4. & put these words in his mouth, and I will be thy mouth, and with his mouth. Behold and consider the Preacher, he is God's voice, and the voice of christ: and therefore he ought to publish nothing but that which God & Christ shall put in his mouth. Read the third chapter of Matthew. 4. john did baptise in the wilderness, and preached the baptism of repentance, for the remission of sins. (john did baptize in the wilderness) BU. Mark declareth how the words of the the Prophets were fulfilled, that is to say, how john came a forerunner, how he began the preaching of the Gospel, and prepared the way before Christ the King. For he baptized men which sought to dedicate and give themselves unto Christianisme, by God's appointment with the water of jordaine. Whereupon he was called john the Baptist. For he was the first, by God's commandment, which baptized men with water, and which began Christianisme. A. But at what time he began to preach and baptize, it cannot be gathered by Mark, Yet Luke declareth it. Luke 3. (And preached the baptism of repentance) By these words the Evangelist declareth that john exhorteth the People to convert repent: and also to believe their sins were forgiven by Christ: of the which remission, to make them assurance, he baptized them. And the Baptim of repentance signifieth all the ministry of john, that is to say, the doctrine, and the baptim annexed to his doctrine. As concerning repentance, and the baptism of john, of christ, and of the Apostles, Read the third of Matthew. 5. And all the land of jewry, & they of jerusalem went out unto him, and were baptized of him in the river of jordaine confessing their sins. (And all the land of jewry. etc.). E. That is to say, And the People came out of all parts of jewry. BU. Whereby we gather that the word of God preached by the mouth of john wanted not his fruit. Read the third of Matthew. 6. john was clothed with camels hair, and with a girdle of a Skin about his Loins. And he did eat Locusts, and wild Honey. (john was clothed with Camels) E. These words are to be found in the most ancient latin books. (And with a girdle of Skin about his loins) As concerning this girdle read the third of Matthew. (And he did eat Locusts). BU. The life and manners of john the Baptist, were agreeable in all points with the doctrine which he preached. For the manners of men do specially appear in their diet and apparel. But john did eat these Locusts because they were easy to be had, being plentiful, and a temperate kind of meat; his apparel also was soon prepared, being void of all sumptuous excess. So that the life of this man was most holy and temperate in all things. 7. And preached saying: he that is stronger than I cometh after me, whose shoe lachet I am not worthy to stoop down and unlose. (And preached saying) BU. The sum & effect of these words is that john preached Christ, & in him remission of all sins, forsomuch as he is the omnipotent son of God the Father, and the true Messiah, with whom no creature although he be holy and excellent, may be compared. (Whose Shoe lachet I am not worthy to unlose) The like words also hath the Evangelist Luke. But Matthew hath, Whose Shoes I am not worthy to bear. 8. I have baptized you with water: but he shall baptize you with the holy Ghost. A. Here the Evangelist noteth the difference between the Baptism of Christ and of john and of the rest of the ministers; of the which matter read the third chapter of Matthew. 9 And it came to pass in those days that JESUS came from Nazareth, of Galilee, and was baptized of JOHN in jordaine. BU. Whatsoever john the Baptist spoke or did hitherto, he spoke and did it to this end to prepare and make ready the common People for Christ, and thus he did to the end of his ministry. Wherefore there remained no other thing then that the son of God himself should now come, and should be revealed of the Father to the whole world. But how things came to pass Mark describeth in this place. A. And that which Matthew spoke more obscurely, how that jesus came from Galilee to jordaine unto john; Mark plainly declareth, saying, from Nazareth of Galilee. The rest, is more plentifully handled by Matthew in his 3. Cap. 10. And as soon as he was come out of the water he saw Heaven open, & the spirit descending upon him like a Dove. 11. And there came a voice from heaven: Thou art my dear Son in whom I delight. 12. And immediately the spirit drove him into wilderness. (He saw Heaven open) Or to part a sunder. Matthew hath, The Heavens were opened unto him. (And immediately the spirit drove him into Wilderness) E. By these words he setteth forth the force of the spirit which carrieth a man whether it listeth. Luke hath: He was led of the spirit. B. These words sufficiently declare that the true sons of God are not now their own, but that they give place wholly unto the government of the spirit: contrary to the opinion of those which affirm that there is left unto our will a certain shadow of virtue, by which we may work. And here by all men which are tempted may take consolation, because they may know that temptations are the good will of God. BU. Here we do see that not delights or pleasure follow the Baptism, and unction of Christ, but grievous and perilous temptation: that we might hereby learn, what they may look for which have given their names in baptim to this Prince. B. We are also hereby taught not to thrust forth ourselves rashly into Temptation: but if they be sent of God, we ought to bear them patiently. 13. And he was there in the wilderness forty days, and was tempted of Satan, and was with Wild beasts: and the Angels ministered unto him. (And he was there in the Wilderness) BU. By these words the Evangelist meant to declare that the Lord abstained in deed from all company and comfort of men for the space of forty days and forty nights: to the end we might not be ashamed or grieved to lead our life with wild beasts, if we be appointed thereunto, 3. King. 16 H●b. 11. and the glory of God require it. For which matter we have Elias, & the Prophets for examples. B. notwithstanding, we must note that the sons of God ought not to forsake those things that are necessary for the life of man, neither their trade of life, except the spirit of the father do lead them into the desert, otherwise they may use those things that are present, according to the moderation of the Spirit, with giving of thanks. For we do not read that Christ at any time by the constraint of the spirit dwelled in the desert, but this once. (And the Angels ministered unto him) A. This was done for his comfort, as we have declared in the fourth of Matthew. 14. After that john was taken, jesus came into Galilee, preaching the Gospel of the kingdom of God. (After that john was taken) BU. Now the Lord himself cometh forth, to whom john had opened and prepared the way, that preaching the Kingdom of God, he might now begin to reign in the elect. But before all things the time and the place is here noted: The time, as, After that john was taken: Luke. 4. The place, that is to say, Galilee. This is to be noted that the Lord gave place to the fury and extreme rage of Herode, departing out of the way for a time, and that he was led of the spirit, as Luke expresseth. By the which we are taught that if we do truly commit ourselves unto the Lord, his spirit shall safely direct us in all things, whether we flee, or abide, & encounter with our enemies. For so the spirit led Christ our Lord, and so also it led the Apostles from the fury & rage of their persecutors that they might preach farther: and sometimes made than stand to it stoutly void of all fear, in somuch that they were conquerors of their enemies either by life or death. That flight by the which the glory of Christ is diminished, is unworthy of a Christian, and never used of the saints: but when thou dost, so flee that thou mayest the more conveniently set forth the glory of God, seeking nothing that pertaineth to thyself, but only seekest to discharge thy office keeping thyself until thy hour be come, thou dost nothing but that Christ did here at this time & at other times also. according to whose example the Apostle Paul fled out of DAMASCUS, Act. 9 Look by what spirit these men fled, by the same spirit also they afterwards of their own accord offered themselves to their persecutors. john, 18. Even so christ willingly met with those that sought his death. Paul could be stayed by no means from his journey which he took to Jerusalem, Act. 20, 21. although he knew that tribulation & imprisonment was there prepared for him. A Christian therefore ought so to flee, that he hinder not the glory of Christ, to the setting forth whereof he is consecrated. Wherefore we must pray●●● to the father that he will vouchsafe to give unto us that good spirit which may guide us in the right way, & not suffer us to be carried after our own will. For no certain thing can be commanded as concerning sight, neither can it be praised in all points, nor altogether discommended. (Preaching the Gospel of the Kingdom) What the Gospel of the kingdom is, read the 4. Chapter of Matthew. 15. And saying: The time is come, and the kingdom of God is at hand, repent and believe the Gospel. (The time is come) BU. The Evangelist Mark is not content that he hath declared the scope and sum of the preaching of the Lord, but also addeth by & by a certain manner and form of his preaching, that by one Sermon we might gather the order of the rest. Notwithstanding he hath not rehearsed all things that he spoke, word for word, but only the chief & principal parts: of the which four are here declared. first, The time is come. This thing dependeth upon the promises of the old testament. For the law and the Prophets appointed some certain, in the which the salvation of all the faithful might be finished, by the incarnation & death of Christ the son of God. For the prophet Daniel heard these words of the Angel Gabriel: Three score & ten Weeks are determined over thy People, and over thy holy City: that the wickedness may be consumed, that the sin may have an end, that the offence may be reconciled, to bring in everlasting righteousness, Daniel. 9 to fulfil the visions and the Prophets, and to anoint the most holy one. And in another place it is said, Gene. 49. The Sceptre shall not depart from juda, and a law giver from between his feet, until he come which must be sent. This time (saith christ) is fulfilled. As if he should say, This day hath the father performed that which he promised to the fathers. And hereupon followeth the second thing which Mark noteth, which maketh the first more evident. (And the kingdom of God is at hand) BU. By Christ a way is made to the faithful to come unto the Father into the kingdom of God: and moreover God reigneth upon the earth, by the spirit, by force, and by his word in the midst of the faithful. All those things therefore which the Prophets had foreshowed as concerning salvation, everlasting life, righteousness of saints, and the kingdom of God in this world, they are even now at hand, and are offered, & fulfilled by Christ. Then also he doth govern us, when he doth make himself manifest unto us by his word, & when we forsake our own will, which thing cometh to pass by the power of the holy Ghost. When Christ came, the state of the People of the jews was miserable, and much impaired by horrible dissipation: all men did that which seemed good in their own Eyes. But they being gathered together by the word of the Gospel, felt the kingdom of God, if so be that they were of the number of those which submitted themselves thereunto with obedience. And now followeth the third part of the sermon of Christ. (Repent) That is to say, let every man enter into his own conscience, let him acknowledge how corrupt & damnable a sinner he is of himself, let him also confess his sins: and when he hath so done let him turn from them and behold the great mercy of God. For the fourth part followeth, by the which the third is absolved. (And believe the Gospel) As if he should say, Although ye feel yourselves to be sinners, and to be condemned by the just judgement of God, yet notwithstanding despair not in your sins: believe the Gospel which saith that God to save sinners sent his only begotten son into the world, that every one which believeth in him should not pearish, but have life everlasting. Believe therefore in the son of God the saviour of the world. By faith taste of the gifts of God, john 3. by faith join your selves unto God. A. If any man do demand how Mark here separateth repentance from the doctrine of the Gospel, when as notwithstanding it dependeth of the Gospel, you may find how to answer it in the fourth of Matthew. 16. As he walked by the sea of Galilee, he saw Simon, and Andrew his brother, casting nets into the sea for they were fishers. A. As concerning the exposition of this verse, in which is entreated of the calling of certain of the apostles, read the fourth Chapter of matthew. 21 And they came into Capernaum: and strait way on the Saboth days he entered into the synagogue, and taught. (And they came into Capernaum) BU. These things also do pertain to the place of doctrine, and do show how greatly men ought to endeavour themselves to preach the Gospel, because the Lord himself preached with so great diligence. Yea Mark hath this thing more than the other peculiar to himself, namely this, that he doth oftentimes inculcate & show that our Lord jesus taught. And he chose unto him Caparnaum being a wicked City, lest that any man should think that Preachers ought to flee and avoid such as were wicked. A. The Evangelist Matthew hath, And he went about all Galilee, teaching in their synagogues, and preaching the kingdom of God. At the length they enter into Capernaum. (And strait way on the Sabbath days he entered) BU. Math 4. All time (certainly) is apt and meet for the preaching of the Gospel, but specially the Saboth day, which was appointed of God to retain and keep his worship among men. Even so also every place is meet and convenient to preach the Gospel in, if the matter and necessity so require. But the synagogue or the temple is a most meet place for this purpose. 22. And they were astonied at his learning. For he taught them as one that had authority, and not as the Scribes. (And they were astonied at his learning) A. The same words hath the Evangelist Luke. C. But the Evangelists mean that the ●ower of the spirit shined in the words of Christ, in so much that it constrained the profane and cold hearers to marvel. (And not as the Scribes) Luke saith that his word was in power, that is to say full of dignity: but our Evangelist S. Mark speaketh more fully, adding the Antithesis that his words were not like to the words of the Scribes. For seeing they were false interpreters of the Scriptures, their doctrine was literal and dead, which breathed or showed forth no efficacy of the spirit, and in the which there was no majesty. Such coldness we may see at this day in the speculative Divinity of the Papacy which only consisteth in outward shows. Those masters imperiously thunder out whatsoever seemeth unto them good: but seeing after a Profane manner they babble & prate of divine matters, insomuch that no religion can appear in their doings, it is but filthy and frivolous whatsoever they bring in. For the apostle Paul saith not in vain that the kingdom of GOD consisteth not in words, but in power. To be short, 1. Cor. 9 the Evangelists mean, seeing the order of teaching was then disordered and corrupted, which brought no reverence of GOD to the minds of men, that the divine power of the spirit was evidently to be seen in the words of Christ, which brought faith and credit unto him. This is the Power, or rather the dignity & authority at the which the people was astonished. A. Of that which authority we may read at large in the seventh of Matthew. 23. And there was in their synagogue a man vexed with an unclean spirit which cried, (And there was in their synagogue) C. It is likely that this man which was possessed of an unclean spirit was one of that multitude whereof Matthew maketh mention saying, And his fame spread through all Syria, and they brought unto him all those that were diseased, & were taken with gripings, and them that were possessed with Devils, and those which were Lunatic, and those that had the Palsy, & he healed them. B. But the narration of Mark, and Luke is not superfluous, because they bring in certain circumstances, which do not only make the miracle more evident, but also contain a profitable doctrine. For the Devil doth craftily confess Christ to be the holy one of God, that men might have a suspicion of some alliance between him and Christ. By the which deceit also he went afterward about to make the Gospel suspected: and he ceaseth not to attempt the like at this day. And this is the reason why Christ commandeth him to be still. It may be (truly) that this confession was extorted from him violently: and yet for all that, between these two there is no disagreement, namely that he being constrained to give place to the power of Christ, exclaimeth him to be the holy one of God, & notwithstanding craftily goeth about to obscure and darken the shining glory of Christ. We must also note that he doth so flatter with christ, that he might secretly withdraw himself from his hand: and by this means he is contrary to himself. For to what end was Christ sanctified of the father, but only the delivering men from the tyranny of the Devil he might overthrow his Kingdom? but because Satan could not bear the power, which he perceived to bring destruction unto him, he sought to stay Christ in conntempt by a vain title. (Vexed with an unclean spirit) E. As concerning the unclean spirit, read the xii. of Matthew. BU. He is called a Spirit of his substance: and of his nature and quality impure or unclean. R. As touching the power of Satan we must first of all note that all men by reason of sin are borne in the power of Satan, and are by nature the mansion places of Satan, and do abide in his power until they be delivered by Christ. But Satan in diverse men doth show his power and tyranny diversly. For one man is carried headlong of him by anger, another by filthy lust: he maketh one man his bondman through covetousness, and another through arrogancy: one man he tieth with the bands of envy, and another with furor and madness. And although all men which by nature are the Children of wrath are captives unto Satan, yet notwithstanding they are properly called Demoniakes or possessed of Satan, which are carried by Satan to furor and madness. Such kind of Demoniake is here offered unto Christ. Saying: 24. Alas, what have we to do with thee thou jesus of Nazareth? Art thou come to destroy us? I know thee what thou art, even that holy one of God. (Alas, what have we to do with thee) A. Of this question read the 8. Cap. of Matthew. (Art thou come to destroy us?) R. By these words Satan doth reason the cause with Christ, and confesseth that he knoweth him to be the holy one of God, which should be the redeemer of Israel, and whom God, according to the saying of the Prophet, gave to be the pledge of the People, that he might help up the earth again: and possess again the desolate heritage's: that he might say to the prisoners, Esay 49. go forth; and to them that are in darkness, come into the light: and that he knew very well that he was ordained of God to oppress his tyranny, and to destroy him: but he thinketh that the time is not yet come that he should be cast from his tyranny into perpetual punishment. Satan (truly) is addicted of God to perpetual condenmation, yet notwithstanding he shall not be tormented until the latter judgement: the which thing Peter meaneth when he saith, 2. Pet. 2. God spared not the Angels which sinned, but cast them down into hell & delivered them into chains of darkness to be kept unto judgement: they are kept (saith he) unto the judgement, even to be punished at that time: the self same thing the Devils whereof Luke maketh mention do signify when they entreat jesus that he would suffer them to enter into the Swine, Luke. 8. declaring in deed by manifest words, that they are free from extreme punishment which they should have in the deep. And in the Gospel after Matthew it is said: Math. 15. Depart from me ye cursed into Hell fire, which is prepared for the Devil and his Angels. He saith that eternal fire is prepared for the Devil and his Angels: and not that they do now burn in this fire. When as therefore Satan doth think that he must forsake all men so soon as christ appeareth, and that he with his fellows must go out of hand to hell fire, he thinketh that he hath just cause to complain and to reason with Christ, that he is destroyed before the time. (I know thee what thou art) The Devils (truly) were wonderfully endued with understanding whereupon they were called in Greek, Daemons, that is to say, knowing. (Even that holy one of God.) C. It is likely, that this title, of the holy one of God, was taken of the common and usual manner of speech, which was used at that time. And they did therefore so call the Messiah because he should be separated from the number of all other men, as one endued with singular grace, and as the head of the whole Church. A. But to what end this confession which the Devil made did pertain, it is showed in the 23. verse going before. 25. And jesus rebuked him, saying: hold thy peace, and come out of the man. (And jesus rebuked him) B. He commandeth the devil to be silent & suffereth him not to give testimony unto him, although it be true, least men should think that he had any fellowship with Devils. For the Pharisees slandered him saying that he had a Devil, and that he cast out Devils by the help of Belzebub the prince of Devils. Math 12. By this deed also he declared, how detestable the testimony of those men is unto him who, as the Devils did, preach him with a hollow and deceitful mind. As it is written to the wicked and ungodly man, said God, Psalm. 50. Why dost thou take my laws in thy mouth? For he will have none but such as are most holy and found to bear witness of him; that is to weet, to preach the gospel. We are also hereby admonished that we attribute nothing at all to Satanical answers, and deeds, although they seem to be true and not evil. For the Devil is a liar and the author of a , john. 8. neither doth he say or do any thing, then to the end he may deceive. 26. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him, (When the unclean spirit had torn him) Luk. 4. C. The Evangelist Luke doth somewhat more mitigate this matter, saying, And when he had thrown him in the midst: yet notwithstanding in sense they very well agree: because both of them went about to teach that the Devil was cast out by violence. Therefore he did so throw the man to the ground as though he would have torn him: notwithstanding Luke saith that he was disappointed of his purpose: not that the man suffered this violence without any hurt or grief at all: but because the man was afterward delivered safe and sound from the Devil. BU. Here therefore Satan maketh a show of his power, that his worshippers may know what they ought to look for of him: namely, at the length to be thrown to the ground & torn in pieces. For his flattering & fair speech, & his desire to abide still is only that he might at the length have full power & authority over us, & so might miserably torment us. (He went out of the man) Satan goeth forth, notwithstanding by constraint, not of his own free-will, being overcome by the power of christ. 27. And they were all amazed, insomuch that they demanded one of another, saying, what thing is this? what new doctrine is this? For with authority commanded he the foul spirits, and they obeyed him. (And they were all amazed) A. The Evangelist Luke hath: Luk. 4. And fear came on them all, and they spoke among themselves, saying: what saying is this? For with authority and power he commandeth the foul spirits, and they come out. C. The fruit of the miracle is, that they are constrained to suspect Christ to be somewhat more than a man. And wisely they do refer the glory and power of the miracle, to the doctrine. What new doctrine is this (say they) to the which the very devils are constrained to give place? They call the doctrine of Christ here, new doctrine, not in reproach, but because they see in the same somewhat that is extraordinary and never seen before. They call it not new therefore to derogate any credit from the same: but they rather wonder at the matter, affirming that it is neither comen nor humane. And (truly) it was a thing belonging unto God to have power over unclean spirits: whereupon they do not with just cause marvel to see christ endued with such power. C. In this only they offend that they stand still in doubt, when as it becometh the children of God, to go forward and to profit more & more. (And they obeyed him) A. Luke hath: And they came forth. 29. And forth with when they were come out of the synagogue, they entered into the house of Simon and Andrew, with james & john. But simon's mother in law lay sick of a fever. A. Read the eight Chapter of Matthew. BU. By the Public benefit which was openly done in the synagogue to him which was vexed of the Devil, the Lord was known to the godly: and now also by a domestical benefit he waxeth better acquainted and known unto them, and declareth his power, to this end and purpose that he might allure and draw all men to the faith, & might declare unto all men how great he is in dignity, authority, mercy, and power. C. This also is to be noted, that wheresoever Christ is received, he showeth some testimony of his power: he never cometh empty unto us, but bringeth with all those benefits, to bestow upon us, which he hath received of the father. Neither is this done only in Christ, but also in his members. For they which receive and harbour strangers, the poor, the fatherless and the Widow, do receive the promise of a hundred fold: but this is specially to be considered in Christ, who never cometh, but he bringeth plenty of his Benefits with him. 30. And anon they tell him of her. B. This our Evangelist sayeth that Christ was told of her, but Luke saith that intercession was made for her, she being sick of a fever: (for the Evangelists do often times pretermit many things) in the which we have an example of love, which sorroweth for another body's grief as if it were proper to itself. We are also hereby taught that saints do oftentimes feel the scourge of the Lord, and that as well to the Glory of the Father as to their own salvation. 31. And he came and took her by the hand, and lift her up, and immediately the fever forsook her, and she ministered unto them. The Evangelist Luke saith, And he stood over her and rebuked the fever. Sometime the Lord doth heal by his word only: and often times he addeth the sign. He needeth no helps, his word is sufficient. Even so the Prophet singeth that at the commandment of the Lord, the Sea was divided into two parts. 32. And at even when the son was down they brought unto him all that were diseased, and then that were vexed with devils. A. The Evangelist Luke saith: when the son was down, all they that had sick, taken with divers diseases brought them unto him. But for the exposition of this verse, read the eight Chapter of Matthew, the sixteen verse. 33. And all the City was gathered together at the door. Some say that this is spoken by a figure called Synecdoche, as, all the City, for all the company of those that were sick. 34. And he healed many that were sick of divers diseases, and cast out many Devils, and suffered not the Devils to speak, because they knew him. (And he healed many that were sick) C. The Evangelist Luke addeth somewhat more, saying, And he laid his hands on every one of them and healed them. It was not necessary or needful that the Lord should lay his hands on any man, he needed no helps, (as we said even now) he only used this sign for man's sake: For it was a singular sign, and a right, much used in Sacrifices and prayers. By this outward sign he declared that he commended them unto his heavenly father, as we have showed already in Matthew. Now if any man will take upon him to imitate Christ in this thing, he shallbe Christ's Ape, and not his follower. For it is a foolish thing to imitate external gestures, except they have some substance and weight in them. (And suffered not the Devils to speak) There might be two causes why he suffered them not: the one general, because the full time of his revelation was not yet come th' other special, because he rejected those Preachers, and Witness bearers of his divinity which by their praise could do nothing but discredit him and bring him into false suspicion. And this latter cause is most certain: because it was necessary it should be declared that it was mortal war which the author of life had with the Prince of death and his ministers. Read the 16. of the Acts. (Because they knew him) A. Namely, that he was christ as the Evangelist Luke hath. 35. And in the morning very early, jesus (when he was risen up) departed and went out into a solitary place and there prayed. (And in the morning very early) The Evangelist Luke addeth, saying; As soon as it was day, he departed, and went into a Desert place. After that he had healed the sick, he went a part, teaching us that we ought to do nothing for ostentation or vain glory: but that if we do any good thing, we should seek to hide it. BU. He teacheth also the servants of God to pray then, when they seem to be in Prosperity. Further he hereby teacheth that early in the morning is the most meet and convenient time to pray. (Into a solitary place) As concerning this going aside of christ to pray, read the 14. of Matthew. 36. And Simon, and they that were with him, followed after him. A. Simon Peter and the rest of the Disciples, seeing that jesus was gone away privily, they followed him until they came to the place where he was. In the mean time also the people which were come to the house betime in the morning, when they had learned that jesus was gone, followed him into the Desert, as Luke declareth. 38. And he said unto them: let us go into the next Towns, that I may preach there also: for therefore am I come. (Let us go into the next Town.) BU. Although prayer be holy & wholesome, yet notwithstanding Christ riseth from the same, and getteth him to preach, when the Apostles had told him that many were desirous to hear the Gospel preached. A. For they telling the Lord that a great company of the Capernaites were at hand which sought him: he answereth, Let us go into the next towns: as if he should say, This foundation which is laid among the Capernaites, is sufficient for this present time: and the time is come that we should go forward, and that I should preach the Kingdom of God, as I have done there to the towns and villages here about. For I came not to preach to one City alone, but to offer salvation by the Gospel to all men. (For therefore am I come) From whence he came he declareth in S. john, saying I proceeded from the Father & came into the world. Luke beside these things saith that the people would have kept Christ still, to whom he said, I must preach the kingdom of God to other Cities also. For to this end and purpose the Father hath sent me. In another place he saith: As the father sent me, even so send I you. And we saw and testify that the father sent his son to be the saviour of the world. As concerning the kingdom of God (which also is called the kingdom of heaven) we have spoken in the third of Matthew, and in the second verse. 40. And there came a Leper to him, beseeching him and kneeling down, & saying unto him, if thou wilt thou canst make me clean. For this matter read the 8. Cap. of Matthew, and the second verse. 41. And jesus had compassion on him and put forth his hand, touched him, and said, I will be thou clean, M. The great goodness and clemency of Christ is here set forth, in that he hath compassion on our miseries: his mercies and exceeding Benefits with the which he alured the people unto himself, were such as this is: and being spoken of in our ears at these days, aught to increase our faith in him: for look how he showed himself to the Leper which prayed in faith then, so will he show and declare himself unto us now, if we pray faithfully. As touching the rest from the 41. to the 45. verse read the eight of Matthew, and the third verse. 45. But he as soon as he was departed. etc. Read our annotations upon 8. of Matthew for this matter, beginning at the fourth verse. FINIS. Chapter the second. 1. AFter a few days he entered again into Capernaum and it was noised that he was in the house. (After a few Days.) B. Some Latin Books have. After eight days, he entered into Capernaum, but in the Greek Books we read it thus. After a few Days. (And it was noised, that he was in the House.) B. The Evangelist meaneth that House in the which he was wont to abide. For he having forsaken Nazareth, had chosen that City for himself, as S. Matthew in his fourth Chapter declareth. Math. 4. 2 And anon many were gathered together, insomuch that now there was no room to receive them, no not somuch as about the door, and he preached the word of the Gospel unto them. (And anon many were gathered.) Luk. 5. E. The Evangelist Luke writeth thus: And it came to pass on a certain Day, as he was teaching, that there were Pharisees and Doctors of the Law sitting, by which were come out of all Towns of Galilee and jury, and jerusalem, and the power of the Lord was was present to heal them. Bu. Hear (truly) there is a preparation made to the most excellent history following, by the which Christ is declared both to remit sins, and also to heal the most grievous & incurable diseases of men, and so to be the omnipotent Lord, and Heavenly Physician both of Souls and bodies. Therefore by the Divine providence and power of christ a great Multitude of people is gathered together in the famous City Capernaum, in the presence and sight of whom he, healeth a man taken with the palsy. For it was meet that a great & notable miracle should be published and declared by the testimonies of many. E. Whereupon not only the Common sort of people came thither: (as appeareth by Luke) but also the pharisees which were puffed up with ouward show of Holiness: Also the Teachers of the Law of Moses which being provoked by the fame of those things which jesus did, came hither: not only out of all Towns of Galilee (in the which Capernaum was) and of the borders of judea: But also even out of the city itself of Jerusalem, which arrogated unto itself the principality and glory of Religion and wisdom. But jesus, because he was the Wellspring of all health, did flow with nothing else but a certain divine power to heal those that were sick and diseased, for the which cause he came into the Earth. With the which power of healing he was always endued, but he did not always declare the same, saving at such times specially when he did preach and teach the Gospel, to the end, it might appear that miracles were testimonies and seals of the Gospel: the which thing shall by and by be declared. (No not so much as about the Door) B. So full was the house replenished with People, that there was no room about the door. (And he preached the word of the gospel.) The Evangelist Luke hath. And he taught them. 3. And they came unto him bringing one sick of the Palsy which was borne of four men. As touching this matter read cap. the 9 of Matthew going before. 4. And when they could not comeny unto him for press they uncovered the roof of the house that he was in: and when they had broken up the Roof they did let down the Bed, wherein the sick of the palsy lay. (They uncovered the roof.) E. Or they did pluck of the Tiles of the house. Here is to be noted the diligent care and study of those men that carried the sick man, which sought to have him healed the which care and diligence they declared in uncovering so easily the roof of the house. (They did let down the bed wherein the sick of the palsy) S. Luke addeth: In the midst before jesus. 5 When jesus saw their faith, he said unto the sick of the palsy, son thy sins be forgieven thee. For this matter read the ninth cap. of Matthew going before. 6 But there were certain of the Scribes sitting there and reasoning in their hearts. Luke saith, that there were certain of the pharisees also, whom he named before: which said thus. 7 Why doth he thus speak Blasphemies? Who can forgieve sins but god only. (Why doth he thus speak blasphemies) B. Luke hath, what fellow is this that speaketh blasphemies? (Who can forgieve sins but God only) There is nothing be it never so good or wholesome that can be either done or spoken, but to the wicked is counted as evil. There was a great multitude of the common sort of people present, which praised God for so great a miracle: but the Scribes and pharisees, found somewhat whereat to cavil: and so the first are last, and every tree bringeth forth his fruit. But how evil soever these pharisees were, yet notwithstanding they acknowledge that it belongeth only unto God to forgive sins, 8 And immediately when jesus perceived in his spirit that they so reasoned within themselves, he sayeth unto them, Why reason ye such things in your heart. (When jesus perceived in his spirit.) That is to say by the power of the holy Ghost, with the which he was endued. christ did rather seek to declare his Divinity by his deeds then to preach the same by word of mouth: that he might show unto the scribes that there was nothing so hidden in the hearts of men although they were so subtle, that could be hidden from his spirit which snarcheth all things and seethe all things. 9 Whether is it easier to say to the sick of the palsy, thy sins be forgieven thee or to say. Arise take up thy bed and walk. 10 But that ye may know that the son of man hath power in earth to forgive sins, he spoke unto the sick of the palsy: 11 I say unto thee arise, & take up thy Bed and get thee hence into thine house. The exposition of these three Verses is handled at large in the ninth Chapter of Matthew going before. 12 And immediately he arose, took up the bed & went forth before them all, insomuch that they were all amazed, & glorified God saying, we never saw it on this fashion. (Before them all) S. Luke addeth hereto: glorifying God. We never saw it on this fashion. Luke addeth: we have seen wonderful things to day. 13 And he went again unto the sea, & all the people resorted unto him, and he taught them. (And he taught them) BU. Here the Evangelist Mark repeateth again the benefit and office of teaching to the end he might thereby declare that there can be nothing better or more profitable to the Church then sound and perfect doctrine A. Whereupon our saviour christ did never cease from teaching so often as opportunity served. 14. And as jesus passed by, he saw Levy the son of Alphe sitting at the receipt of Custom, and said unto him. Fellow me, and he arose & followed him. (And as jes e passed by, he saw Levy.) All Greek Books agreeing with the Latin, have Levyn. This Levy was also called Matthew. Read the ninth of matthew going before. A. The Hebrewes had commonly two or three names appertaining unto them. And before he followed christ he had the office of a Publican. As concerning Publicans we have spoken in the fift of Matthew going before. (And he arose, and followed him.) The evangelist Luke hath: And he forsaking all, arose and followed him. Very few and brief are the Words: but there seemeth nothing to be more wonderful and hard, and less possible for a man to do then this work which Matthew did. For Matthew was very rich, and had great possessions. Beside this he had such an office that thereby he received yearly gain. And yet for all this he followed jesus. But what other thing seemed this to be then a plain pathway to his ignominy, decay, yea and to present death. For he heard that jesus was counted among the Rulers of the people an Heretic a seditious person, and worthy of extreme punishment. But Matthew notwithstanding passed through all these narrow and dangerous straights by faith, because he believed this jesus to be the very true Messiah. 15. And it came to pass as jesus sat at table in his house many Publicans and sinners sat at table also with jesus and his disciples: For there were many that followed him. (And it came to pass as jesus sat at Table) A. Luke addeth somewhat before this saying: And Levy made him a great banquet in his house. (Many publicans and sinners also) Luke hath: There was a great company of Publicans also, and of other that sat at the table with them. 16. And when the scribes & Pharisees saw him eat with the Publicans and sinners, they said unto his disciples. How is it that he eateth and drinketh with Publicans and Sinners. A. Luke saith, that they murmured against his Disciples. This truly above all other is worthy to be noted, that the Scribes and pharisees (that is to say, those which seemed to join the Religion & pureness of life with the knowledge of the Scriptures, and for that cause were counted more excellent than the rest of the people) that they (I say) should back bite and slander the Lord before all other, & should condemn all his words & deeds were they never to so excellent purpose and good effect. But this is the proper Nature of human righteousness, that the same being nothing but external and deceitful doth not withstanding despise & set at nought all other things in respect of itself. Read the ninth of Matthew. 17. Now when jesus heard it, he said unto them: The whole have no need of the Physician but they that are sick, I came not to call the righteous, but sinners to repentance. (The whole have no need of the Physician) Read the ninth Chapter of Matthew going before. (I came not to call the righteous) R. By these words it appeareth that the Publicans had polluted & defiled their life with great sins & notorious crimes, which else had been good: for he calleth them sinners, as the rest also whom he calleth to repentance. 18. And the disciples of john and the pharisees did fast, and came and said unto him: why do the Disciples of john and of the pharisees fast, and thy Disciples fast not. Read the ninth Chapter of Matthew going before. 19 And jesus said unto them, Can the Children of the marriage Chamber fast, whiles the Bridegroom is with them? as long as they have the bridegroom with them they cannot fast. (And jesus said unto them) B. Th' Evangelist Luke hath: Can ye make the children of the wedding Chamber to fast as long as the bridegroom is with them. S. Matthew hath: Can ye make the Children mourn: but in the same sense. For fasting is as it were a certain mourning according to this place of the Prophet: Esay. 58. Wherefore have we fasted & thou seest it not: we have punished ourselves and thou regardest it not. Who seethe not here that these words (we have fasted and punished) are put for one thing. Hereby we may gather, what was the cause why our Elders fasted: for their fast was not, to take meat only once a day and to eat fish: but once to put away all delights and pleasures, and to use a certain kind of mourning, and a just castigation or chastisement of the body. Whereupon, that the hypocritical Pharisees might seem so to fast, they disfigured their faces, and fared outwardly as though they did mourn & punish themselves, as appeareth by the which is written in the sixth of Matthew. Math. 6. Contrary unto the which counterfeiting was washing and anointing, as we have noted by many places of scripture in the foresaid Chapter of Matthew. Wherefore the fasting which the Lord commanded to the Children of Israel in the day of reconciliation, is called not a fasting, but an affliction & humbling of the mind. For thus it is written: Leu. ●. 23. The tenth of this same month shallbe a day of reconsilliation: shallbe an holy convocation unto you, and ye shall humble your souls. And a little after it followeth: For every person that humbleth not himself that same day, shall even be cut of from his people. For fasting, as it signifieth only an abstaining from meat is a part of that fast which was commanded to the people of Israel to observe, for the humbling and depressing of the mind. judge 2●. The children of Israel being twice put to flight of the Beniamites are said to mourn and fast before the Lord, until the evening and to offer sacrifice. 1. King. 7 Such was the fasting of the people in Maspha, by which they confessed and bewailed their sins. 1. King. 31 After the same manner did the citizens of Jabes fast, when they buried Saul and his sons. 1. King. 1 In like sort David and the men that were with him, fasting & mourning until the evening, bewailed the death of Saul and jonathas and the people also which perished with them. 3. King. 21 Such a fast did Achab observe, when he showed himself penitent for the death of Naboth. The like consideration of fasting was that, whereof Daniel, joel, and Zacharias the Prophets, make mention. Hereby we may perceive what is meant by the word mourning which Matthew useth. 20. But the days will come when the Bridegroom shallbe taken from them, and then shall they fast in those days. As concerning the exposition of this verse, read the 9 Chapter of Math. 21. Also no man soweth a piece of new cloth in an old garment: for else the new piece taketh away the filling up from the old, and the breach is worse. Luke addeth more than this, saying: And he put forth a similitude unto them. Read our exposition upon Math. for this verse and the 22. also. 23. And it came to pass as he went through the Corn on the Sabbath day, that his disciples as they went on their way, began to pluck the ears of corn. (Began to pluck the ears of Corn) S. Luke addeth: and to rub them between their hands, and to eat them. 24. And the Phariseis said unto him: Behold why do they on the Sabbath day that which is not lawful. S. Luke writeth that certain of the Phariseis rebuked the disciples with these words: Why do ye that which is not lawful to be done on the Sabbath days? As concerning this & the 25. vers. read in our exposition before upon Matthew. 26. How he went into the house of GOD in the days of Abyathar the high Priest, and did eat the show bread, which were not lawful to eat but for the Priests, and gave also to them that were with him. (In the days of Abyathar the priest) BU. Abiathar of whom mention is made here was the son of Achimilech. But the father, not the son, granted David to take the show bread. So that the name of the son is given to the Father: both, because his name was more famous in dealing with matters pertaining to David, and also because he was at that time joined in the office of Priesthood with his father: Furthermore it may be that his father had two names. But true piety & religion are put in no great hazard in such small trifles. He called the place in that which the Tabernacle or Ark of the Lord was the house of the Lord. For otherwise there was no temple as yet builded in Davides' time: for Solomon builded the Lord a Temple when David his father was dead. Read for that which followeth of this Chap. in our exposition upon Matthew. FINIS. Chapter the third. 1. ANd he entered again into the synagogue & a man was there which had a withered hand. (And he entered again) BU. This History pertaineth to the former place also as concerning the right use of festival days. God truly commanded a certain godly rest and ceasing from work, but yet he forbade not well-doing and the works of charity but rather appointed them to be done: in somuch that he rightly observed and kept the Saboth, which did by any means benefit his neighbour: (A man was there which had a withered hand) The Evangelist Luke hath, whose right hand was withered, Math 12 but the Evangelist Matthew who declareth this same History also agreeth with Mark in these words. 2. And they watched him whether he would heal him on the Sabbath day, that they might accuse him. (And they watched him) Namely the Scribes and the Pharisees, as saith S. Luke (Whether he would heal him on the Sabbath) Upon the Saboth day the law and the Prophets were wont to be read. (That they might accuse him) So hath Matthew also: but Luke hath, that they might find some accusation against him. And the same Evangelist hath: but he knew their thoughts. 3. And he said unto the man which had the withered hand: Arise and stand in the midst. The Evangelist Luke hath: Arise stand in the midst: and he arose and stood up. 4. And he said unto them: Is it lawful to do good on the Saboth days or to do evil? to save life or to kyl? But they held their peace. (Is it lawful to do● good on the Sabbath) The Evangelist Luke hath, jesus therefore said unto them, I will ask you a question, Is it lawful to do good on the Saboth? By Matthew it should seem that the jews asked the Lord if it were lawful to heal on the Sabbath day: but by our Evangelist Mark, & Luke also it may seem plainly that the Lord demanded this question of them. But seeing the Lord did demand of the jews according to their mind, this question did more belong unto than than unto christ. A. Notwithstanding this may be said, that they demanded this question of Christ by words, as Matthew plainly declareth. But to the matter. R. Christ by this question and by his miracle interpreteth the true meaning of the law as concerning the Saboth. For the law saith. Remember that thou keep holy the Saboth day: 6. days shalt thou labour & do all that thou haste to do, Exod. 20. but the seventh day is the Saboth of the Lord thy God, in it thou shalt do no manner of work.. seeing therefore Christ declareth that it is lawful to do good on the Saboth day: and doth by and by help him that had the withered hand, restoring him to health it is evident that he meaneth that although the law doth say, Thou shalt do no manner of work on the Saboth day, notwithstanding because he addeth, Remember that thou keep holy the Saboth day, it is lawful to do those works on the Saboth day, which belong more unto God than unto us: forsomuch as they do not let but that it may be a day holy and dedicated unto the Lord. For the law hath special respect to sanctification and holiness, and requireth that we do those works on the Sabbath which pertain to holiness. Whereupon in Moses it is said: See that ye keep my Sabothes: because it is a sign between me and you and in your generations, Exod. 31 that ye may know that I am the lord which sanctify you. By the which words the Saboth is consecrated for a sign, by which the Israelites may learn, that they cannot be sanctified or justified by their Virtues, but that they must of necessity keep the Saboth, and do the works of the Saboth the which are these, namely to hear the word of God, and to observe all holy Institutions which pertain to the worship of God. But we call that sanctification or making holy by which God doth make us holy and just: the which sanctification is of two sorts: the one internal, which cometh by faith. Whereupon the Apostle Paul saith, But ye are washed, 1 Cor. 6. Act. 15. but ye are sanctified, but ye are justified by the name of the Lord jesus. And the Apostle Peter saith: By faith purefiing the hearts. For as God doth sanctify us with his spirit by the sprinkling of the blood of christ, even so we obtain this benefit by faith only. And this sanctification ought to be perpetual in this life. Wherefore if we speak of this sanctification, all works which are contrary to faith as are those which we call sins against God, are not only forbidden to be done on the saboth, but on all other days also. The other sanctification is external, and it cometh by the external and Ecclesiastical ministry, by the preaching of the word of God (under the which preaching the sacrifices also which the jews offered were comprehended which were nothing else than the preaching of christ jesus) and by the dispensation of the sacraments. For by these things God doth sanctify men, & giveth unto them faith & the holy Ghost, that they may be truly sanctified before him. If therefore we speak of this sanctification, than the law forbiddeth those works which keep men back from the preaching of the word of God from the sacrifices, and the dispensation of the Sacraments. But these are the chief, as tilling of the ground, exercise of our daily occupation, & such like kind of business. Notwithstanding it was lawful in the time of necessity to do those works on the Saboth day which were not altogether a let & a hindrance from doing those holy exercises which were appointed to be done on the Saboth: as, to heal the sick, to provide meat and other necessaries, to lead Sheep, and Oxen to the water, to draw an Ox or Ass out of a pit, and such like. Some works pertained to sanctification, as to circumsise Children to kill sacrifices & such like. And of both these kind of works Christ maketh mention, when he declareth the Saboth in this place saying that it is lawful to do good on the Saboth day, as to heal the sick, and to save a man's Life that is in health. For this work doth not let, but that a man may hear the preaching of God's word, and may be present at the sacrifices: for these were the common works of the Saboth commanded in that time of the law. By these things truly it is manifest, when the Law sayeth: Thou shalt do no manner of work on the Saboth, that it speaketh not simplely of all manner of works, but only of those which are an impediment and let that the Saboth cannot be sanctified: that is to say, that those works cannot be done, which specially pertain to the worship of God: as to hear the word of God, to do sacrifice, to the confirming & testifying of faith. By these things also we may perceive what we ought to think of the Sunday, which the Christians observe and keep in the steed of the Saboth. For seeing it is meet that we come together to hear the word of God at certain days appointed, and to be partakers of the mystical breaking of the Bread; and also to join in prayer, furthermore seeing servants & other labourers must rest and cease from work; it ought not to seem new unto us, if the day which we call Sunday, be a day selecte and chosen for that purpose. But there are same which speak against this day of rest affirming that Christians continue in judaisme because they retain some observation of days. These men that thus ●eake are murmurers against all order in the Church: For we observe these days and yet are void of all judaisme, because in this point we differ far from the Jews. For we do not use it as a Ceremony necessary to Religion, by which we might think the spiritual mystery to be figured; but we receive it as a necessary remedy to retain and keep order in the Church. Neither did our Elders without great consideration point that day which we call Sunday, in steed of the Jews Sabaoth. For seeing it is the end and accomplishment in the resurrection of the Lord of that true rest which the old Sabaoth did shadow, all Christians are admonished not to cleave unto the shadowed Ceremony. B. But whereas the Lord doth require so severely certain solemnities of the Jews, (as we may read in divers places of the Law, and the Prophets) when as godliness notwithstanding did little consist in the observation of them, there are truly two causes. The first was, because in them the people might learn the law of the Lord, and increase faith: to the which things we ought to be carried with all diligence. Wherefore these solempnities could not be neglected, without as well the great contempt of the goodness of God, as the neglecting of piety and godliness. The 2. cause being more special, why so great a religion was made of days, is this, be cause it might be a figure of the rest of a mind not living to itself but unto God. For it is certain that so far as the Saboth was appointed to be kept holy & a time to cease from external labour: was a figure of the li●e in the which we do nothing so much after our own will, as we do after the will of the Lord: the which we ought to seek only & for ever. For we must meditate in this world of that thing which we hope to obtain in the world to come. And we hope to enter into the rest of the Lord: that as he, after he made the Heaven, the earth, and all other creatures, rested from all his labour: even so we should cease from all our labours when we should enjoy the everlasting rest. (To do good or to do evil) A. What he meaneth by doing good he plainly showeth when he restoreth health to the sick man. Therefore of the contrary, it is to do evil, not to be careful for a sick person and to help him if thou mayst. The which what is it else then to destroy and kill a man? E. The words of Christ therefore are as much in effect as if he should have said: Ye see this miserable creature, to whom there is no good man but he wisheth health, whom, who so ever would have neglected, he showeth himself not only far from humanity, but also from Religion. To what end therefore do ye think that the Saboth was ordained? Either to do evil, as to neglect those whom ye may help? Or else to do good? Furthermore we must note by this question of the Lord that not to do good when thou mayest, is: to do evil & not to save when thou mayest is to destroy. (But they held their peace) Neither the misery of this sick person which they evidently saw, neither the equity of the cause so manifest, could change on whit the cruelty of the Pharisees: & when they had nothing to answer they rather held their peace than to confess that which they thought in Conscience to be true. They durst not say that it was rather lawful to do evil then to do good on the Sabbath day, although they would have said so: neither would they say that it was lawful to do good. They held their peace therefore which challenged to themselves only authority to make answer of matters concerning the law, what ought to be done, and what ought not to be done. 5. And when he had looked round about on them with anger, mourning for the hardness of their hearts, he saith to the man, Stretch forth thy hand. And he stretched out, and his hand was restored as whole as the other. B. Who would not have been angry at such contemners and open despisers of the manifest power and goodness of God? Christ truly is angry, but his anger is mixed with mourning for our blindness: by the which again he declareth his loving kindness towards us, namely, that although we by our obstinacy and blindness do provoke him to anger, yet notwithstanding he according to his goodness, doth no less mourn for us and our blindness, than a father lamenteth the untowardness of his children. (Stretch forth thy hand) Read the 12. Chapter of Matthew going before. 6. And the Pharisees departed and straight way gathered a Council with the Herodians against him that they might destroy him. BU. The darkness of this world cannot abide the clear light of the Gospel but do flee from the same, yea so much as they can they seek to destroy it. This thing we may see in the Pharisees, who in all haste room out of the synagogue and join themselves to the Herodians, whom, (except it were to conjoin in this matter, they hated worse than any Dog or Snake. 7. But jesus avoided with his Disciples to the sea: and a great multitude followed him from Galyle & from jury. BU. Here our saviour Christ teacheth us by his example some times to give place to the frowardness of the wicked. (A great multitude followed him from Galilee) A. Math. showeth that a great multitude followed him, but from whence he showeth not, the which thing our Evangelist Mark doth in this place. As touching the 8. verse read the 12. of Math. 9 And jesus commanded his Disciples that a ship should weight on him because of the people, lest they should throng him. BU. The lord in every place doth teach us by his example. Now that he might use the more quiet way & avoid trouble, he avoideth all unquietness and taketh the occasion ministered unto him. And therefore he commandeth a ship to weight on him. Here therefore certain Stoyikes are confuted, which point a certain godliness in neglecting the care of the body: against whom the Apostle Paul disputeth in the 2. Coloss. 2 1. Tim. 4 Chapter of his Epistle to the Coloss. and in the 4. of the ●. to Timothy. 10. For he had healed many insomuch that they pressed upon him for to touch him, as many as had plagues. E. The Lord is rich and merciful towards all men: he putteth none from his Doctrine, nor from the benefit of healing. Such was the fervent desire of the multitude for the greediness of healing that one of them did throng another, and did violently rush upon jesus, that they might at the least touch him: for by the touching of his vesture only the diseases were put away. Neither had the mighty and gentle Physician any respect of the men or of the diseases: whatsoever they were that were troubled with any kind of disease, if it were their hap to come unto christ they were healed. And the like we see to be done at this day by the power of the spirit. For many out of all Nations of the world come unto jesus being subject to many sins & to much wickedness, and are healed by faith & a sure trust. (As many as had plagues) Plagues and diseases are scourges for sin! For the diseases of the body are very profitable for the Souls health, God scourging men as the father doth the Children. 11. And when the unclean spirits saw him, they fell down before him at his Feet, and cried saying: Thou art the son of God. A. In few words matthew declareth that all the power of this world, yea and the power of sathan, is brought under by the power of Christ. Wherefore Satan hath no power any more over the faithful. For Christ doth communicate his power to the Saints. Read for the 12. verse in our exposition of Math. 13. And he went up into a mountain, and called unto him whom he would: and they came unto him. (And he went up into a mountain) B. This seemeth to be the order of the history: When Christ had gone about all Galilee preaching and healing all those that were diseased, there were gathered together a great multitude which came unto him from all places there about, (which Matthew affirmeth in the end of his fourth Chapter) he went up to the mountain to pray, and continued there all Night in prayer to God, as Luke maketh mention. For his manner was when he was oppressed to much with the exceeding multitude of People, to go into some solitary place out of the way that he might have respete and quietness in the time of prayer: & that he might conveniently send away the people, specially such as sought for nothing but carnal things: to th'end that he might with the more opportunity afterward preach spiritual and heavenly things to those which thirsted after the same. So Luke in the end of the fourth Chapter maketh mention that he went into a desert place, and that when the people which followed him would have stayed him, he said, I must preach to other Cities also, and so sent them away. For he addeth saying: And he preached in the synagogues of Galilee. The like you may read in the fift of Luke. Even so at this time also he went a part when he saw the multitude: (as saith Matthew) and passed away the Night in prayer. And when it was day, Luk. 6. (as saith S. Luke) he called whom he would, and as our Evangelist saith here, his disciples: and they came unto him (as Matthew testifieth in his fift Chapter) and he chose 12. of them to bear him company, & to send them forth to preach, as this our Evangelist declareth until he cometh unto the twenty verse. With these Disciples therefore (as saith S. Luke) which were chosen to be Apostles, the Lord went down from the mountain, and stood in a plain place which might contain the multitude which was present. Then casting his Eyes upon all his disciples, he opened his Mouth and taught them (as saith matthew) saying: Math. 5. Blessed are the poor in spirit. etc. C. But by the way we must note that christ as yet doth not properly ordain his Apostles by this election that they might by & by take upon them the office of Apostleship; but doth only adopt them to be his fellow Disciples in hope of the Apostleship. In the which matter many interpreters are deceived which confound amiss this place of Mark, and Luke with the tenth of Matthew. But truly the words plainly sound that they are only forechosen to the embassage to come which is in joined to them in the tenth of Matthew. And Mark, and Luke hereafter in their proper place and order will declare that sending forth of the which Matthew there maketh mention. Neither is it any marvel if the heavenly schoolmaster did enure & frame them by little, & little to so hard a matter, as to teach a Province, whose rudeness could not be corrected by long exercise of discipline. The Evangelist Luke expresseth the cause (as it was said before) why christ went up to the mountain: namely that he might more freely pray in a solitary place. This Example ought to be unto us as a perpetual rule, that we begin with prayer so often as Pastors are to be chosen for congregations: otherwise that which we take in hand shall have evell success. For the Lord did pray for his own sake, so much as to prescribe a law unto us. Question. But some man will say: Did not Christ then pray earnestly to the Father that he would order this his election of the Apostles? Yes truly we deny it not, Answer. and we also say that he declared by this testimony how careful he was for the Church. So that he did not after his daily manner pray unto the Father, but he spent all the night in prayer. (And called unto him whom he would) There is no doubt but that S. Mark meaneth by these words that the disciples were not taken to so honourable for their own worthiness sake, but by the mere grace and goodness of Christ. For if ye understand the words so that they were chosen which were more excellent than the rest, what shall we think then of the calling of judas. The meaning therefore is that the Apostleship was not given according to the desert that was in man, but they which were least worthy by the mercy of God were advanced to that dignity: and so is it fulfilled which christ pronounced in another place, saying: john. 15 Ye have not chosen me, but I have chosen you. (And they came to him) B. This is the very same which Matthew saith: And when he was sitten down his Disciples came unto him. Luke hath: And he called his Disciples. afterward Mark, and Luke describe the election of the twelve Apostles, which Matthew omitteth. 14. And he ordained twelve that they should be with him, and that he might send them forth to preach. A. The cause why our saviour Christ would have twelve disciples & neither more nor less is declared already in the tenth of matthew. (And that he might send them forth) C. Christ did not send them forth by and by (as it is said before) but after they had profited in his doctrine. 15. And that they might have power to heal sicknesses, and to cast out devils. A. This place teacheth that signs and miracles are seals and testimonies of the doctrine of the gospel. 16. And he gave unto Simon to name Peter. C. Although it becometh all christians to be lively stones of the spiritual Temple, yet notwithstanding Christ according to the measure of Grace, by the which he would instruct Simon, gave unto him a peculiar name. By this Name the invincible strength and constancy of Peter, by which he continued even to the death, is set forth. 17. And he called james the son of Zebedee, and john james brother, & gave than to name Boanerges, which is to say, the sons of thunder. (And he called james) A. Because there was another james the son of Alphe there is here a difference put between the one and th'other as in other places also. (And gave them to name Boaverges) B. This our saviour christ doth according to his wont manner to declare that the excellency of the office was such whereunto he had chosen them that they must become other men than they were before, and therefore must be called by other names. So he gave new names to Abraham, Sara; and to Israel, who, as they were the authors of the carnal Israel, so they were spiritual types. But specially he gave names to these three, namely to Peter and to the two sons of zebedee because he would chief use their work and diligence to the setting up of his kingdom: Wherefore he was more familiar with these than with the rest, and when he did any matter he took them to him more than any other: as the evangelical histories plainly declare (Boanerges) B. This word is corrupted whose right pronunciation according to the Hebrew tongue is Bene reges, or, regas: but it is not unknown how easily a word may be changed, when they are translated into another tongue, In the Chaldei tongue it is Bene rigus, the sons of raging, and tumult, or (as our Evangelist interpreteth it) the sons of thunder. For it is well-enough known that the Lord used then the vulgar tongue, which we call either the syriac, or the Chaldei tongue, in the which, ragus, or rigus, is called raging, tumult, or thunder: as Mark expoundeth it. Christ called the sons of zebedee by this name, because he meant to give them a sounding voice the which they should thunder through out the whole world. B. For it was so appointed that they should strike the world with their thundering voice more than the rest. And that this was done by james, this is an argument, that Herode put him to death before any other: no doubt because he did more earnestly inveigh against him by the preaching of the gospel than the rest. C. Thunder also is heard out of the mouth of john at this day, even as the evangelical history and the Epistle which he left unto us do testify. As touching the 18. verse, read the exposition of Matthew the 2. verse of the 10. Chapter. 19 And judas Iscarioth which also betrayed him: and they came into the house. A. This judas by two notes is discerned from the rest. For he is called Iscarioth, (either of the village where he was borne, or else of the tribe of Isachar) and the same which betrayed him. But the other judas is called the brother of james, Lebbeus, & ●●●ddaeus. Question But here arise many questions. First of all, Why Christ wittingly & of set purpose chose judas, whom he knew to be unworthy of that dignity, and also that he should be a traitor. Secondarily why God, being so earnestly prayed unto of his son, would suffer such a wicked and false person to creep into the first order of Church, & to be one of the Pillars, as it were, as though he had rejected his son christ. Thirdly, why he would have the first fruits of his Church to be polluted with such a foul blemish. Fourthly, why it came to pass that Christ wittingly and willingly would prefer judas before honest and faithful ministers. Answer. The first objection is thus answered, that the Lord sought to prevent offencs to come, least we should be troubled above measure, so often as false teachers are placed in the Church, or when of Professors of the gospel they become Apostates: and also that he meant to give an example in the person of one man of horrible defection, & falling, lest they should think towel of themselves which were set in higher degree of Dignity. The second objection may thus be answered, that Christ was not rejected of his father, when that the father by his wonderful counsel and decree adjoined one Devil to 11. Angles: for he so governed the success and end of the matter, that the fall of him did rather confirm the faith of his Church than shake the same. This same answer also may serve for the third question. As touching the answer of the fourth Objection thus much is to be said, that Christ did not prefer judas before godly and holy disciples, but setting him a loft in that place from whence he should fall, he meant to make him a spectacle, and ensample for all men to behold from time to time, that they might learn to beware how they abuse the honour which God bestoweth upon them. 20. And the people assembled together again, so that they had no leisure so much as to eat bread. A. When he was in the house there was one possessed of a Devil that was brought unto him, as Matthew declareth in his twelfth Chapter. The Lord being wearied with labour returned home, that he might breathe a little, and after meat to prepare himself to labour again. But the importunate seeking of the people which desired to hear the word of God, would not suffer him to have so much leisure. For the Lord, when he preceiued their earnest desire, forsook his meat and went to teaching 21. And when they that belonged unto him heard of it they went out to lay hands on him: for they said, he is mad. C. It is marvel that in the kinsfolk of Christ there should remain such wickedness that they should affirm Christ to be mad, who ought to have been the first Helpers to further the kingdom of God. When they see that he had gotten him some name, ambition tyckelleth them to make the same known at Jerusalem: For they desire him to go thither, that he might the better set forth himself. john. 7. But now seeing him to be hated of the Heads, & Rulers, to be subject to many reproaches, and to be despised also of the greater part, lest all the kindred should receive some detriment, loss, displeasure, and shame: they think it best to lay hands on him, and to tie him up at home as a man out of his Wits: and that they were thus persuaded it is evident by the words of the Evangelist. First of all behold here how great the blindness of man's wit is, in that it so perversely judgeth of the manifest glory of God. The power of the holy Ghost truly did manifestly shine in all the words and deeds of Christ. BU. But gross and carnal reason counteth them mad men, which are not out of their Wits in the folly of this World. Secondly let us learn that the light of saith cometh not of flesh and blood, but of the heavenly grace of God, lest any man should boast in any other thing than in the regeneration of the holy Ghost? according to the saying of S. Paul: ●. Cor. 5. If any man will be counted in christ, let him be a new Creature. 22. And the scribes which came down from Jerusalem, said, He hath Beelzebub, & by the chief devil casteth he out Devils. BU. The Pharisees being the mortal enemies of Christ, did calumniate and speak evil of all the words of our saviour Christ, and did seek to prove by all means that the Kingdom of God was not yet come, and that another Messiah was to be looked for. And when the People conjectured by the signs and miracles that the kingdom of God was come, the Pharisees cried that these miracles were done by the power of the Devil. (And by the chief Devil) A. matthew declareth Beelzebub to be the chief of the Devils. Math 12. 23. And he called them unto him, and said to them in parables, how can Satan drive out Satan? A. As touching this verse and the residue, even unto the end of the Chapter, read the exposition of the 25. vers. in the 12. Chapter, and so forth. FINIS. Chapter the fourth. 1. ANd he began again to teach by the Sea side, and there gathered unto him much People, so greatly that he entered into a Ship, and sat in the Sea: and all the people was by the Sea side on the shore. (And he began again to teach) BU. Christ taught again, who, could find nothing that could set forth the glory of God, or pertain more for the profit of men than that. (By the Sea side) B. He is oftentimes said to teach by the Lakes side of Genesar. It might that the same place was very meet and convenient for the people. Read this whole Parable in the 13. Chapter of Math. 2. And he taught them many things by Parables, and said unto them in his doctrine. (And he taught them many things) B. What those many things were, this present Chap. teacheth. There were present divers Auditors of divers Dispositions, and therefore he preacheth the doctrine of the Gospel, and of the Kingdom of God by divers similitudes, wisely, and with great discretion dispensing the riches of God's kingdom. (And said unto them in his doctrine.) The Hebrewe Phrase is this: And he spoke unto them in teaching, or, he spoke unto them according to his manner of teaching. For without Parable● spoke he not unto them, as it may appear in the 34. verse following. As touching the exposition of the third verse read the 13. Chapter of Math. 4. And it fortuned as he sowed, some fell by the way side: and the fowls of the air came and devoured it up. A. The Evangelist Luke addeth saying: And it was trodden under feet. 5. Some fell on stony ground, where it had not much earth: and immediately it sprang up because it had no depth of earth. The Evangelist Luke hath: And some fell on the Rock. For the rest of the Parable contained in the 6. 7. and 8. verses, read the 13. Chapter of matthew. 9 And he said unto them: He that hath ears to hear, let him hear. (And he said unto them) A. The Evangelist Luke hath: and as he spoke these things, he cried. It is like that he spoke these things with a loud voice that he might be the more easily heard. And therefore in the seventh of john it is said: john. 7. In the last day, that great day of the feast, jesus stood & cried saying: if any man thirst let him come unto me and drink. This he did, that they might be the more attentive to the things that were spoken. By this cry also, he declared the fervency of his mind, how greatly he desired to be understood, and to have his word received. (He that hath ears to hear) R. As if he should have said: I need to explicate this Parable by many words: because they which have any Experience of things shall easily understand, what this Parable meaneth. Namely that as the fault is not in the seed if it do not always bring forth fruit: even so the fault is not in the Gospel if it bring not forth his fruit in every hearer, Let him therefore hear, to whom it is given of God to understand those things which he heareth. Moses saith: Deut. 29. And the Lord hath not given unto you an understanding heart, and seeing eyes, and Ears that might hear, until this day. By those words truly of our Saviour Christ we are admonished that all are not capable of the doctrine of the gospel, but they only whose minds the Lord hath illuminated with the secret power of his spirit. 10. And when he was alone they that were about him with the twelve, asked of him the Parable. (They that were about him) A. That is to say his Disciples with the twelve Apostles; for so Matthew, and Luke affirm. (Asked him of the Parable) Luke hath: saying, what Parable is this? that is to say: What meaneth this Parable. 11. And he said unto them: unto you it is given to know the mystery of the Kingdom of God: but unto them that are without, all things are done by Parables. (Unto you it is given to know the Mystery) A. The wicked & profane men must not be made partakers of that which is mystical and secret. The rest of this verse is more largely expounded in Matthew. 12. That when they see, they may see and not discern: and when they hear, they may hear & not understand, least at any time they should turn, & their sins should be forgiven them. A. These words are so put down by the Evangelists Mark, and Luke as if they were their own; the which notwithstanding were spoken by the Prophet Esay, as you may read in the 13. of matthew the 14. verse. 13. And he said unto them: Know ye not this Parable? 14. And how then will ye know all other Parables? The Sower soweth the Word. (The sower, soweth the word) Who this sower is, he himself declareth in the exposition of the Parable of the tars, of which Matthew in his 13. Math 13. Chapter maketh mention, when he saith: He which soweth good seed is the son of man. And what is to be understood by the word, Luke declareth, saying, God's word is the seed. But because we may know that christ speaketh of the preaching of the gospel, he in this same Parable in Matthew, even strait after the beginning of the exposition, calleth it the word of the kingdom, saying as appeareth in the 19 verse, When a man heareth, the word of the Kingdom: that is to say, by the which the Mysteries of the kingdom of heaven are set forth. Christ therefore by this Parable compareth the word unto Seed, and the preaching thereof unto sowing: Because the same happeneth to the word when it is preached that chanceth to the seed when it is sown, as it is said before. For although the Seed of itself is good, & apt to bring forth good fruit, yet notwithstanding it maketh great matter in what Ground it is sown. In like manner the word of God, although it be good, and apt to increase godliness, yet notwithstanding it is greatly to be considered, what the hearer is. As touching the rest which is contained in the 15. 16. 17. 18. 19 20. verses, read our exposition upon the 13. Math. 21. And he said unto them, Is the Candle lighted to be put under a Bushel, or under the Table? and not to be put on a candlestick. B. Our Saviour Christ used the same similitude in the fift of Matthew, where he called the Apostles the light of the World. Whereupon it appeareth that he used the same, according to the place, and occasion that was offered unto him to teach. But here he used it when he had expounded the Parable of the seed which fell in divers places, and had declared them to be sown in good ground, which hear the word, receive it, and bringeth forth fruit: for strait after he addeth: Is the Candle lighted to be put under a Bushel, etc. until the 24 verse. Which words seem to have this sense and meaning: Take heed how ye hear the word. For the matter standeth as it doth with seed which is cast into the ground, the fourth part whereof is scarce received into fertile ground even so there are very few which with a good heart heard the word and bring forth fruit. If therefore ye think that ye have rightly heard the word, bring forth fru●te. A Candle (truly) is not lightee, but that it being set on a candlestick may give light: even so they that are truly lighted by the fyerbrande of God's word, must give light unto others. For God truly did not this work, in the which his glory so greatly shineth, that it might not appear, but rather that thereby many might be called and brought to salvation, and his name the more sanctified. Wherefore let him hear these things to whom this is given, which hath ears to hear, and let him see how sincerely he receiveth the word of God. We have here to do of things in deed, and not of Hypocrisy: If any man have the word in deed, he shall have that given to him, by which he may profit, in the knowledge of God, and be plentiful in good works: but if any man have it not a right, from him shallbe taken even that which he hath: namely, that feigned cloak of honesty, and what Wisdom and righteousness soever he seemeth to have. For in very deed he can have no perfit goodness without the word of God. And thus it appeareth that the Lord used this similitude of the Candle in this place to the same exhortation almost that he did in the fift Chapter of Matthew, to the end he might declare that whosoever are truly kindled with the fire of God's spirit, cannot but shine by good works: and bring forth that to the profit of others, which in their minds they have conceived. 22. For there is nothing so privy that shall not be opened: neither hath it been so secret, but that it must come abroad. (For there is nothing so privy) In the Prophets, of me, which you shall not make manifest. This also is a general sentence, but aptly usurped of Christ to the matter which he had in hand: The which may thus be expounded, The Gospel is a Mystery hidden a long time (as S. Paul saith in the 16. Cap. to the Romans) notwithstanding it was ordained by God to this end, that it might be revealed in due time, and spread throughout the whole world. All things be they never so secret that are ordained to be revealed, must needs (in spirit of Hell gates) be made manifest, revealed, and known. Wherefore it is necessary that the Gospel also be revealed. But it cannot be revealed, except they which are called to preach the Gospel do plainly understand: otherwise the blind, leadeth the blind, and both fall into the ditch. It was meet therefore that Christ when he had chosen his Apostles to preach the Gospel, should expound and declare unto them the true and proper sense of the Gospel. Whereupon to this effect also it appertaineth which Christ saith in an other place: There is nothing hidden which shall not be revealed, and nothing secret which shall not be known. Math. 10. What I tell you in darkness, that speak ye in light: and what ye hear in the Ear, that preach ye on the houses. 23. If any man have ears to hear let him hear. For the exposition of this verse read the ninth verse going before. 24. And he said unto them take heed what ye hear, with what measure ye meat, with the same shall it be measured to you again: and unto you that hear shall more be given. (Take heed what ye hear) B. As if he should have said, There is no jesting here, but the matter is in good earnest. If ye will have regard to your calling and Office, yea, and to your own salvation, ye must of necessity give attentive ear to the Sermons of the Gospel. And to this exhortation Luke addeth these words: For to him that hath shallbe given. etc. By the which words Christ putteth his disciples in hope to receive more plenty of grace, if they profit in the word which they have heard. (With what measure, ye meat) This sentence seemeth not to be set in his right place and order: and truly the Evangelists were not curious in placing the words of Christ, but do oftentimes heap divers of his sentences together. The exposition of these words ye may read in the 7. of Math. 26. And he said, so is the Kingdom of God, even as if a man should sow seed in the ground. B. Christ by this Parable meaneth that the Gospel doth even so wonderfully contrary to the expectation of man and when they think not of it, by little and little, grow up and fructefie: not suddenly, but in that order which the father hath appointed. After this manner truly, and in this our age the kingdom of God is come unto us, men in deed looking for nothing less than the same. Whereupon in deed these ungodly sayings of the wicked came: from whence cometh this kind of Doctrine? In how short time hath it prevailed. But such is the kingdom of God: it bursteth forth before that flesh and blood can perceive the same. After this manner God disappointeth the expectation of the world: and by his base, foolish, and weak, confoundeth the glorious, 1. Cor. 1. wise, & mighty, as S. Paul teacheth in his epistle to the Corin. 27. And should sleep, and rise up night and day, and the seed should springe and grow up he knoweth not how. C. christ went about to direct this Similitude to the Preachers of his word, lest they should coldly go about their office, when they see not fruit of their labour to appear by and by. Therefore he setteth before them Husband men to follow, which upon hope of reaping cast seed into the Earth, neither are troubled with careful ear, but go to rest, and rise early again, (that is to say) according to their manner, they are always occupied in their daily labour, and do refresh themselves with sleep in the night, until at the length the Corn wax ripe in due tyme. Although therefore the seed of the Word lie covered for a time, Christ notwithstanding commandeth the godly Teachers to be of good hope, lest distrust make them slothful. 28. For the earth bringeth forth fruit of herself, first the blade, than the Ear, after that the full Corn in the Eare. BU. As if he should have said, The Seed doth not grow up so soon as it is sown, and arise to be Corn, but it hath a distance and it doth arise by increase. So doth the word of God fructefy also being cast and received into the Hearts of the faithful. For virtue groweth by certain Degrees of increase. For as no man is a perfect Artificer at the first, even so no man is perfect out of hand, or without time in all virtues. 29. But when the fruit is brought forth, anon he thrusteth in the Sickle, because the harvest is come. E. The Pharisees, Scribes, Hyghpriestes, Elders, Rulers of the People, Princes, Kings, & Philosophers have contenciously gone about and do at this day to overwhelm the seed of Gospel, least it should come forth. Nothstanding, these striveing against it in vain, it hath taken root through out the whole World, neither shall it cease to grow even until the end and consummation of the World, that the whole Corn may be ripe. When the time of Harvest shall come, the Sickle shall be put into the Corn, and then all things being cut up, the tar●s shallbe cast into the fire, and the pure, and clean Wheat shallbe put a part into the Barn as our saviour Christ himself teacheth in the 13. of Math. In the which Chapter, read the exposition of the 30. verse, and one and thirty, and 32. 33. And with many such Parables preached he the Word unto them, as they were able to hear it. E. That is to say, by these and by many such kind of Parables the Lord jesus did propound to the rude and gross people the Image of the success of the Gospel to come, framing his talk to their capascity. For he spoke nothing unto them then, but only by obscure Parables, because as yet they were not capable of the bare word. For if he had said that he should be shortly put to death of the jews, that he should by and by rise again, and spread abroad his glory through out the whole World, insomuch that he which seemed to be weakest of all, should be thought to be a Prince of the whole World, and that none should have peace and assurance of salvation but through him: none would have borne his words, neither would they have believed him. And yet notwithstanding it was meet that they should remember these things as by a dream that afterward they might know by the matter itself what the Parables meant. But he declared to his apostles by secret communication what was the secret meaning of all the Parables which he spoke. 35. And the same day when even was come, he said unto them, Let us pass over unto the other side. Math. 13 Luk. 8. A. This history must thus be ordered by the words of Matthew, Mark, & Luke, And it came to pass on a day, when jesus had spoken, these Parables, and when the even was come, he went from thence, & saith unto them, Let us pass over unto the other side of the Lake. And when he had sent the People away, he went into a ship and his Disciples with him; And so soon as he was in the Ship they loused and went over. As touching the 36. and 37. verses, read our exposition upon matthew the 13. Chapter. 38. And he was in the stern a sleep on a Pillow: and they awaked him, and said unto him, Master carest thou not that we pearish? (And he was in the Stern a sleep) Behold here how Christ declareth himself to be a man in all points, sin only excepted. What therefore will he deny us, which vouchsafed to be partaker of all our infirmities? (And they awaked him) Hear we see by what means God is wont to try his saints. For the nature of temptation is here lively painted forth. He sendeth upon his disciples a fierce tempest: and being not content with this, he suffereth the Ship to be overwhelmed and covered with water: beside this he seemeth altogether to neglect them being in extreme peril. For they looking now for extremity, he lieth a sleep, carelessly in the ship. Thus truly, the saints and Children of God are proved oftentimes, they thinking that God will lay more upon them than they are able to bear. Notwithstanding he will not suffer them what danger soever they be in to be void of hope. Even so here we may see the Disciples, who, although they looked for nothing more certainly than death, yet notwithstanding they were not altogether without hope. They awake the Lord, and pray for help: notwithstanding so that they fearing extreme peril, are not quite without trust of deliverance: the which their prayer unto the Lord doth plainly decare: For they would not have prayed at all except they had had some hope. Even so the Children of God are wont to be moved, and to tremble thoroughly when they are seriously tempted, and yet notwithstanding their faith and trust in the Lord doth not quail, as we may often times perceive in the Psalms of David. And therefore always in time they feel the presence of the Lord. (Master carest thou not that we pearish) C. They seem not here to pray simplely, but to chide with their Master. The Evangelist Luke hath: Master, Master, we pearishe. Which words have a confused fear as it might seem. Read the 25. of the 8. of Math. 39 And he arose and rebuked the Wind, and said unto the Sea, peace and be still: and the Wind ceased, and there followed a great calm. (And he arose and rebuked the wind) B. What doth the Lord here? He would have his to be tempted, not to pearish. (And rebuked the wind) The Evangelist Luke addeth: And the tempest of Water. What is meant by rebuking the Wind our Evangelist declareth in these words: (Peace, bestill) Read the 26. verse of the 8. Chapter of Math. (And the wind ceased) Luke hath: And they ceased, and there was made a great calm. So that we see consolation is commonly measured by the measure of affliction. Hereupon the Prophet David saith: In the multitude of the sorrows that I had in my heart, psalm. 94. thy comforts have refreshed my Soul. And the apostle Paul: As the afflictions of Christ abound in us, ●. Cor. 1. even so by Christ our consolation doth abound. 40. And he said unto them, why are ye fearful? how is it that ye have no faith. matthew hath: Why are ye afraid O ye of little faith? A. How cometh it to pass, that ye despair of safeguard, I being with you. B. Luke hath, Where is your faith. The Children of God are tempted to this end, that they may that better know themselves, and God also, that they feeling their own infirmity and the great goodness of God, may forsake themselves and flee unto him only in time of need. 41. And they feared exceedingly, & said one to an other, Who is this? For both Wind and Sea obey him. (And they feared exceedingly) B Luke hath: And they being afraid marveled, and said among themselves, who is this, that Wind, and water obey him. Our Evangelist hath: (For both wind and Sea obey him) Here let us note the great effect of true miracles: for always by them the power of God and Christ is set forth: that the godly may see how safely they may commit themselves unto him which hath power of all things: and with how great fear and reverence they ought to worship of God. Read the 27. verse of the 8. of Math. FINIS. Chapter the fifth. 1. ANd they came over to the other side of the Sea into the Country of the Gadarenites. (And they came over to the other side of the Sea) BU. That which the apostle john doth show by the holy Sermons of the Lord, the other three Evangelists do demonstrate and set forth by the wonderful and most effectual works of Christ, that Christ is the lord of all things, to whom the World, the Devil, sin, diseases, calamities, life, & death are subject: and that the rule of those things is given of Christ the deliverer by faith, to all those that embrace the Gospel. The History following teacheth that Christ is the Conqueror of Satan, whose force & cruelty is declared by many ways, to this end that the strength & power of him that overcometh him, might the more appear. (Into the Country of the Gadarenites) B. Matthew in his eight Chapter saith that he came into the Country of the Gergesites. For so that Region or Country lying on the other side of Genesar, Luke. 8. and over against Galilee (as Luke maketh mention) was called of the City Gadara, of which josephus maketh much mention. In that Country (as Hierom saith) there was a City called Gergessa: to the bounds whereof the Lord peradventure arrived by this passage: and that therefore it is written of Math. that the Lord came into the Country of the Gergesites. Therefore when he came out of the Ship to land, (as Mark, & Luke make mention) strait way there met him 2. possessed of Devils. Our Evangelist Mark & Luke make mention only of one, because they might as well describe and set forth the power of Christ in one as in two. For they took not in hand to write the history of those whom the Lord healed, but of the Lord himself which did heal, that his power, and not the number of those that were helped by him might be known. Read the 28. verse of the eight of Matthew. 2. And when he was come out of the ship▪ immediately there met him from among the towns, a man possessed of an unclean spirit. B. Luke addeth; Out of the City. As touching this verse, and the 3. 4.5. 6. and 7. Read our exposition of the eight Chapter of Math. 8 For he said unto him, Come out of the man thou foul spirit. This is the cause why the Devil said he was tormented. For there is no greater torment to the Devil than to have those taken from him whom he thought to be his own. Furthermore the Kingdom of christ is a torment unto him, than the which nothing is more against him. They are not yet so tormented as they shallbe tormented after the coming of christ, but they are tormented now by themselves. The nearer the Kingdom of christ approacheth, the more they burn. To be short, as Peter teacheth that the Souls of the Godly were delivered by the coming of Christ: even so the Devil and all the wicked shall have the greater pain, because he is showed unto them to their despair. 9 And he asked him, What is thy name? And he answered and said unto him, My name is Legion: For we are many. C. He asketh what the devils name is, not that the Devil hath names, but because he would show the power of the Devil. (My name is Legion) Hear the certain number is put for the uncertain; by the which he declareth that he is of a great number. Whereby we gather that to be a vain opinion, by which many men think that every one hath two angels appointed him, the one good, the other evil: the which error came from the Gentiles, who so thought of good and evil Angels. But why one Legion possessed one man, it is not our part to inquire: except he therefore call himself a Legion because he hath more power in one than in another: as when God hath more care for one then for another, he giveth the greater company of Angels: not that he lacketh so great a number, but so he declareth the abundance of his grace. R. seeing therefore he nameth himself a Legion, he declareth that he goeth about this one thing, namely that he might do much hurt: and also that he is of the mind, that although one Angel of Satan can do more than all corporal Creatures, notwithstanding that he might do the more hurt unto man, he putteth into one man not one Angel only, but a whole Legion of Angels or evil spirits, that he might destroy and overthrow all. (For we are many) Luke expoundeth it thus: Because a M. Devils were entered into him. 10. And he prayed him instantly that he would not send them away out of the country. B. Luke hath that he would not command them to go into the deep. By these words it seemeth that the devils were addicted to certain places. This place of S Paul declareth that they have to do in the air: Ye walked after the governor that ruleth in the Air, Ephe. 2. the spirit that now worketh in the Children of disobedience. Ephe. 6. And in another place he calleth Devil, spiritual craftiness in heavenly things, or in heavenly places, that is to say in the Air. Furthermore, experience teacheth, that they are oftentimes conversant in desert places: and some times also they haunt those houses out of which men have departed this Life; to the end they might make men believe that the dead Bodies walked. By the which illusion truly, the simpler sort of people have not been a little brought to superstition. But truly the word (Deep) which Luke useth, for the which we have the latin word (Abyssus) which sometime signifieth the diepenesse of Water, or rather water wanting bottom being called in Hebrew, Tehum, Appo. 20. ) seemeth here to be taken for Hell, where S. john affirmeth the Devil to be tied up. There are many which take this word (Abyssus) for a desert place void of inhabitants. The Devils do not pray that Christ would not cast them out of that Region, or into the deep, because they lived there more delicately: but because they desire to be there where they may do most hurt. They will not be Idle, but will destroy all that they can: 1. Pet 5. seekeinge continually, like a roaring Lion whom they may devour. Read in the exposition of the eight Chapter of Matthew both for this verse & the eleventh verse following, and the twelfth also. 13. And anon jesus gave them leave, And the unclean spirit went out, and entered into the Swine: and the heard ran headlong into the Sea (they were about two thousand) and were drowned in the Sea. C. The Devils went about to make the inhabitants of that Country to speak evil of Christ for the loss of of their Hogs. B. For the Lord meant to try the Gadarenes. But it appeared that they were more moved by the small loss of their Hogs then by the grace of Christ, of the which also they made themselves unworthy. As concerning the 14.15. and 16. verses, read in the eight of Matthew. 17. And they began to pray him that he would departed out of their coasts. (And they began to pray him) C. Luke hath. And all the multitude which dwelt round about the Region of the Gadarenes. These Gadarenes bear a type and figure of all those which are addicted to earthly things, and which are blinded with the desire of riches: these men, as they are unworthy of Celestial riches: So also they did willingly refuse them being offered unto them, and could better bear all manner of raging Devils, than jesus christ the author of all salvation. (That he would depart) Luke addeth: Because they were greatly afeard: but he took a Ship and returned. Behold here how christ consented to the request of the Gadarenes, and went from the unworthy. For he had taught before that the precious pearls of God's word ought not to be cast unto swine. Math. 7. And he had commanded his Disciples not to preach the Gospel where they were refused. Math 10. It was meet therefore that he should forsake these hoggish contemners of his grace offered unto them. 18. And when he was come into the ship, he that had been possessed with the devil, prayed him that he might be with him. BU. He is not offended at the ingratitude of the multitude, which had received so excellent a benefit of health at the hands of the Lord. For when he saw the author of his health to go away, he prayeth him that he may be in his company. C. Whereby it appeareth how great Difference there is between the knowledge of God's power and his goodness: for his power bringing fear, maketh men to flee the presence and sight of God: but his goodness doth sweetly draw them, in somuch that they desire nothing more than to be united unto God. 19 How beit jesus would not suffer him: but said unto him, go home to thy friends, and show them how great things the Lord hath done for thee, and how he had compassion on thee. B. Luke addeth saying; But he charged him saying, Return to thy own house and declare whatsoever God hath done for thee. C. But why christ refused to have this man's company it is uncertain, except because he thought that there should come greater profit thereby, if among his country men he might remain a witness of so notable a benefit: and so it came to pass in deed, as our Evangelist Mark, and Luke also do testify. Whereby also is to be noted the wonderful goodness of God toward the Gadarenes, although they were unthankful, that he would not give him leave whom he had healed to be in his company, although he did crave it, but commanded him to go home to his house, and to show how great things the Lord had done for him. Therefore the Lord being rejected of the Gadarenes, did according to their desert, presently forsake them: but because he could not as yet utterly cast them of, he left unto them an apostle, more acceptable unto them then himself. And by this example of the Lord the ministers of the Gospel are taught not to despair by and by if any receive not straightway the Gospel preached by them: but rather to prove all things as well by others as by themselves, that at the leastwise they may gain some. For all men have not one hour appointed unto them to believe. Wherefore undoubtedly they may look for some fruit at the length. (How great things the lord hath done for thee) In that Christ commandeth him to show the work of God and not his, he doth it to this end that he being accounted for a true Prophet and Minister of God, might obtain authority to teach. For that was the way by little, and little to instruct the rude People, to whom as yet his divinity was not known. And although Christ be the Ladder by whom men ascend unto God the Father, notwithstanding because he was not yet revealed, he began with the Father, until he had a more convenient time. But Christ did show forth that Grace in the person of man, which is extended to all mankind. For although we be not tormented of the Devil, yet notwithstanding he hath some rule over us until we be delivered from his tyranny by the son of God. So that now we must declare our thankfulness for the same by celebrating his grace. 20. And he departed & began to publish in the ten Cities how great things jesus had done for him: and all men did marvel. A. Christ at other times commanded the fame of miracles to be suppressed for a time, until the time of revelation came: but now by his commandment, this man that was healed preacheth the power of God, and maketh many to wonder, to the end we might learn, that the revealing of the truth, hath also his convenient and due time. 21. And when jesus was come over again by ship unto the other side, much people gathered unto him, and he was nigh unto the Sea. (When jesus was come over again) BU. The occasion of the third miracle or benefit, is foreshowed. E. Read the 9 Luke. 8. of Math. Luke saith, It came to pass when jesus returned &c: the which our Evangelist doth more plainly express in saying, And when jesus was come over again. (Much People gathered unto him) Luke hath: The People received him: for they all waited for him. As concerning this verse and that which followeth in the 22. verse, read the 9 of Math. 23. And besought him greatly saying my young Daughter lieth at the point of death, I pray thee come & lay thy hand on her, that she may be safe and live. (And besought him greatly) Luke the Evangelist hath, Praying him that he would come into his House for he had but one Daughter only upon a twelve years of age, and she lay a dying. (Lieth at the point of death) E. Or according to the Greek text: She is even in extremity. Read the ninth of Math. for that which followeth in the story until ye come to the 30. ver. 30. And jesus immediately knowing in himself that Virtue proceeded from him, turned him about in the press and said: Who touched my Clothes? (jesus knowing in himself that Virtue) As concerning this power of Christ read the 9 Chapt. of Math. (Who touched my Clothes) M. christ is thronged of the multitude as the Disciples witness, and yet notwithstanding he saith not that he is touched: but as one void of sense he holdeth his peace at the thronging which he suffered of the people: neither saith he that any virtue went out of him. But so soon as this Woman came, who touched not his Body but the Hem of his Vesture only, and that lightly, he standeth still, and turning him about he asketh who touched him, and he saith that he felt virtue go out of him. But what other thing is here commended unto us than the excellency of faith: that is to say, how strong the teaching of faith is. For there is no mention made that any virtue went from him at the touching of the multitude: but at the touching of this Woman it goeth out by and by. 31. And his Disciples said unto him, Thou seest the people thrust thee, & askest thou, Who did touch me. (And his Disciple, said unto him) M. Luke hath: But all men denying, Peter & they that were with him, said, (Thou seest the people) Luke hath: Master the People thrust thee and vex thee, (And askest thou: Who did touch me?) Luke hath: Some body touched me: for I know that Virtue is gone out of me: As touching this virtue and that which followeth until ye come to the 35. verse, read the exposition of the ninth of Math. beginning at the 22. verse. 35. While he yet spoke there came from the Ruler of the synagogues house, certain which said, Thy Daughter is dead, why diseasest thou the Master any further. (There came from the ruler of the synagogues house) These messengers came as he was talking about the Woman that was healed of her Issue of blood, and they said, (Why diseasest thou the master?) Luke putteth down these words without any interrogation, thus, Trouble not the master The 23. verse of this Chapter doth sufficiently declare how weak the faith of this Ruler was: but by the example of the foresaid woman which was healed by the power of Christ and the coming of faith between, it was somewhat erected: but now again beaten down by these messengers, and made weak. By the which example the trial of faith is depainted unto us, as you may read more at large in the 9 of Math. 36. Assoon as jesus heard the word that was spoken, he said unto the ruler of the synagogue: Be not afraid, only believe. (Be not afraid) M. The Ruler of the synagogue began to doubt, as appeareth by these words, which Christ would never have used else. He execteth therefore his hope, & faith by this consolation, which before began to quail. Whereby we see the love and care of Christ in erecting & strengthninge the weak, and also that he is not ignorant of our Infirmities and temptations: We see also that he doth not neglect those that are his but increaseth the Faith a new which they have once conceived of him, lest so precious Treasure should pearishe. (Only believe) Luke addeth, And she shallbe safe. What he would have him believe it is evident enough by Christ's own words, which asked this question of the blind men, Math. 9 Do ye believe that I am able to do this? He putteth him in mind therefore of that faith, by the which he might believe that he was able to save his daughter being dead. He saith not simplely, Believe, but, Only believe. By the which words he plainly declareth that he seeketh for nothing saving only faith: Heb. 11. without the which it is impossible to please God. As concerning the rest unto the end of the Chapter, read the ninth of Math. beginning at the 24. verse, etc. FINIS. Chapter the sixth. 1. ANd he departed thence and came into his own Country, and his Disciples followed him. As concerning the exposition of this verse, Read the exposition of the 53. verse of the 13. Chapter of Matthew. 2. And when the Sabbath day was come, he began to teach in the synagogue: & many that heard him, were astonied and said: from whence hath he these things? And what wisdom is this that is given to him, & such mighty works that are wrought by his hands? (And when the Saboth day was come) BU. The Lord which came to redeem and lighten the World doth now again fall to teaching. Therefore the Church of Christ hath nothing better than Doctrine. For it is the Food of the soul, the rule of life, and a light unto our paths. (From whence hath he these things) That which Math. spoke in few words, Math. 13 namely thus: Whence cometh this Wisdom & powers unto him, our Evangelist amplifieth by many words in this place. 3. Is not this the Carpenter mary's son, the Brother of james, & joses, and of juda, and Simon, and are not his sisters here with us? & they were offended at him. For this verse, the 4. 5. & 6. also, read the exposition of the 13. of Math. beginning at the 55. verse. 7. And he called the twelve, and began to send them forth two, and two, and gave them power against unclean spirits. (And he called the twelve) A. This place agreeth with that which is in the 10. of Math. the 1. verse. (And began to send them forth two, and two) Luk. 10. Luke saith that the Lord having appointed the seventy disciples, sent them two, and two before him. (And gave them power against unclean Spirits) These words are expounded in the first verse of the tenth of Math. Where also look for the exposition of the 8. verse following. 9 But should be shoed with Sandales: and that they should not put on two Coats. (But should be shoed with Sandales) E. A Sandale is a kind of Shoe among the Grecians appertaining to Women, the which, only kept the soles of the feet from harm, and were tied cross the foot with narrow latchets. (And that they should not put on two Coats) Luck more plainly saith: Neither shall ye have two Coats, Namely, one on, and another to carry. For the rest of this verse, and that which is contained in the tenth, and 11. following, read the tenth of Math. beginning at eleventh verse. 12. And they went out and preached that men should repent. (And they went out and preached) C. Math. declareth not what the apostles did. Our Evangelists Mark, Luk. 9 and Luke say that they went through that Province that they were appointed: By whose words it doth evidently appear that the Office which christ then conted unto th'apostles was but temporal and for a few days. For they say, that they went through towns & cities: and there is no doubt but the very shortly they returned to their master again: as it is said in another place. (That men should repent) Math. saith that the Lord commanded the apostles to preach that the Kingdom of Heaven was come. Math. 10. Luk. 9 Luke simply saith that he commandeth them to preach the kingdom of God, and to heal the sick. The same commandment he gave to the other seventy Disciples, whom he sent before him to those places, whether he meant to come. But as it may appear by this place, this also was added, that men should repent because (as Matthew hath) the kingdom of heaven was come. And this was the very sum and principal point of the preaching of john the Baptist, of Christ also and his Apostles, the which thing is diligently to be noted. 13. And they cast out many Devils, and anointed many that were sick with Oil, and healed them. (And they cast out many Devil,) B. Where as Christ commanded with the preaching of the kingdom of God to heal the sick, to cleanse the Lepers, to raise the dead, and to cast out Devils, he did it to this end that this doctrine of life might by great signs be commended to the whole world: with no less excellency than the law was commended to the jews: and that it might also be declared that the kingdom of Christ doth bring saving health both to body and soul. (And anointed many with oil) C. Here it may be demanded, Obiecti. why the apostles used to anoint with Oil, and to what end, seeing they had the gift of healing. Answer. Certain learned men say that it was a kind of medicine: And we confess that Oil was very much used in those countries: but yet there is nothing more unlikely than that the Apostles used ordinary and Natural remedies which might obscure the miracles of Christ. For the Lord did not make them cunning in the Art of healing or of Physic, but rather commanded them to do miracles that thereby they might stir up all jewry. We do determine therefore that this was a visible sign of spiritual, & invisible grace, by the which they declared that health did proceed from the secret power of God of which they were ministers. For in the time of the law the grace of the spirit was commonly figured by oil. But how preposterously and out of all order have they imitated the apostles, which have brought and established in the Church a continual order and rite of anointing the sick, seeing that Christ gave the gift of healing to his apostles, not that they should commit the same as by right of Inheritance to their Posterity, but that it might be for a time a seal of the doctrine of the Gospel. An abuse of Christ's miracles by the Papists. And at this day the foolish ignorance of the Papists is very ridiculous which say that their stinking anointing is a Sacrament, by the which they bring those that are almost dead to the grave. A. They abuse also the commandment of james, which saith, Is any diseased among you? james. 5. let him call for the Elders of the Church and let them pray for him, and anoint him with oil in the name of the Lord. 14. And king Herode heard of him, Math. 14. a Luke. 9 b. (for his name was spread abroad:) and he said, john Baptist is risen again from the dead, and therefore mighty works do show forth themselves in him. (And king Herode heard of him) A. By the words of Matthew and Luke these words are thus to be framed, At that time Herod the king heard of the fame of jesus, and all that he did. Our Evangelist, in steed of these words, (the fame of jesus) hath His name was spread abroad. But these things are expounded in Math. Chrysostom saith, that this fame of jesus was not known to Herode at the first beginning of miracles, but long after, namely, shortly after the death of john. (And he said, john Baptist is risen again from the dead) The same words hath the Evangelist Matthew. But Luke seemeth to disagree saying, And he doubted, because it was said of some that JOHN was risen from the Dead, and of other some that ELIAS appeared: and of some others, that some of the old Prophets was risen. And Herod said, john have I beheaded: But who is this of whom I hear such things? But these places may easily be reconciled if we say that HERODE first of all contrary to the expectation of others, spoke these words which LUKE hath, So soon as he heard of the Fame of JESV: But afterward the power of Christ's Miracles being corroborated and confirmed, that he fell into their Opinion which said that JOHN was risen from the dead, and that he spoke those things which are written by our Evangelists S. matthew and Mark, the which is most likely. As concerning these verses, read in the 14. Chapter of S. Matthew. 15. Other said that it is Elias. Some said that it is a Prophet, or as one of the Prophets. 16. But when HERODE had heard of him, he said, It is JOHN, whom I beheaded: he is risen from death. 17. For HERODE himself had sent forth His servant's. and laid hands upon JOHN, and bound him in Prison for Herodias sake his brother Philip's wife, because he had married her. 18. For JOHN said unto HEROD, ●enit. 18. d ●nd 20. d It is not lawful for thee to have thy Brother's Wife. 19 Therefore HERODIAS laid wait for him, and would have killed him: but she could not. 20. For Herode feared john, knowing that he was a just man, & holy, and gave him reverence: and when he heard him he did many things, and heard him gladly. B. There is no doubt but that john moved and admonished Herode in due convenient time, and that not without hope of Fruit. Lest that any man should think that he gave that which was holy unto dogs, the which may be gathered of those things which our Evangelist here declareth, But when we read that he● reprehended the adultery of Herode, let us not think that he reprehended not other vices: But this was the most notable vice. For he would easily, & willingly have suffered other vices to be reprehended, but this was so odious that he could in no wise bear it. notwithstanding we see somewhat in Herode worthy of praise: For he reverenced john, he did many thingesing taught of him, he willingly heard him: the which truly were not the signs of one past hope: for they that are such will easily contemn God and his ministers. There are many Reprobates which will not hear one word, but this man heareth willingly neither doth he hear as many are wont, which are delighted as if one should tell merry tales: no, this man did many things as he was taught. How many are there at this day which are worse than Herode, which do not only contemn the ministers which live, but the apostles and Prophets also? How many do tremble, if mention only be made of God? How many are there which hear, & receive no profit. And although Herod had these affections, yet notwithstanding he abstained not from john: whom he had killed before his birth day, had not the fear of the People stayed. 21 And when a convenient day was come, that Herode on his birth day made a supper to the Lords high captains, and chief estates of Galilee: (And when a convenient day was come) M. The Adulterers seeking all means possible to slay john took his birth day of Herode, for a convenient time to bring her wicked purpose to pass. For the subtle and crafty woman knew the disposition & nature of Herode. More over she knew the manner & luxurious banqueting that should be on that day, in somuch that she hoped that the same day would bring great occasion to finish her purpose. Read in the 14. chapter of matthew for that which followeth in this Chapter till ye come to the 30. verse. Math. 10 Luke. 9 30 And the Apostles gathered themselves together unto jesus, & told him all things, both what they had done, and what they had taught. The Evangelist Luke hath. And the Apostles being returned told him all that they had done, The Apostles were sent to preach; but being now returned they gather themselves together unto jesus, and and to declare what they had done and taught. For recourse must always be had unto christ, from whom all things do come. To this Christ we must bring all that we have to be tried. He which desireth to please the world, & forgetteth christ his head, he shall altogether forsake his calling. Neither must any thing be attributed unto us, if any thing by us be brought to good pass, but all praise & glory must begeven unto christ, who worketh in us, & by us all good things. 31 And he said unto them, Come alone out of the way, into the wilderness, and rest a while. For there were many comers and goers: and they had no leisure so much as to eat. Matthew in his fourrene Chapter saith that Christ went therefore apart because he heard that john was beheaded by Herode: but our evangelist saith, that he went out of the way, that his Disciples might rest for a while from the trouble which they had by the recourse of the people. Both of them truly speak rightly. For it is no absurdity to say that there many causes of one deed, so that they be not contrary one to the other. In that cause whereof Matthew maketh mention, we are taught to avoid the mad fury of the wicked for a time, and to give no occasion to set the same on fire. It is lawful to fly from the wicked which are ready to murder that afterwards more profit may be brought to the godly by our ministry. Math. 12. Even so christ at this time fled, or went apart from Herode, because the time of his death was not yet come. As touching the cause which our Evangelist Mark bringeth the humanity of christ is to be considered, who knowing the imbecility of his disciples, & the yrksomnes of continual labour, gave the space and time and space to rest them. 32 And he went by Ship out of the way into a desert place. B. He went out of the way by Ship over the Sea of Galilee which is the Sea of Tiberias, that is to say, the Lake of Genesar, as S. john writeth. Luke saith, that he went aside into a solitary place, nigh unto the City which is called Bethsaida, when as notwithstanding on the other side of the shore which lay over against this city. The Lord multiplied the bread: because our evangelist writeth about the end of this chapter. that the Lord commanded his Disciples to go over unto this City while he sent away the people. Wherefore it is necessary that either Luke Luke speak of the place in the which the Lord taught before he sent them over the Lake, or else that the Desert was called Bethsaida, and that it was beyond the Lake. But he had not much rest, for by, & by, they came to him on foot out of all Cities. As concerning the verses .33.34. and 35. Read the 14. of Matthew beginning at the thirteen verse. 36 Let them depart that they may go into the Country round about and into the towns and buy them Bread, for they have nothing to eat. B. According to the manner of the Hebrews the evangelist hath put in this word bread for food or meat. For the Evangelist Matthew hath: that they may buy them food. (For they have nothing to eat) The desire of this people, to hear christ, is to be noted, with the which the People were so inflamed that they desired the same more than Meat. Where the grace of christ truly is felt, all things are despised in comparison of that. The Evangelist Luke addeth: Because we are in a Desert place. 37 He answered and said unto them, give ye them to eat. And they said unto him, shall we go and buy two hundredth pennyworth of Bread and give them to eat. As concerning the exposition of this Verse, the 38. and the 39 also read in the 14. Chapter of S. Matthew, beginning at the 16. Verse. 40 And they sat down here a-row and there a-row, by hundreds, and by fiftyes. E. Hear is to be noted the obedience of the People, in sitting down so orderly, a hundred in one row, and fifty in another according to the convenient aptness of the place. As concerning the 41. and the 42. verses, read the 14. Chapter of Matthew. 43 And they took up twelve baskets full of the fragments, and of the fishes. The Evangelist S. john addeth, And when they were satisfied, he sayeth to his Disciples, gather up the fragments which are left, lest any thing be lost. They gathered up therefore, and filled twelve baskets full with fragments of the five Barley loaves. Read the 14 of Matthew for this verse, and the 44. following. 45 And strait way he constrained his Disciples to go into a Ship, and to go over the sea before into Bethsaida, while he sent away the people. (And strait way he constrained his) B. So before we read, that when he had showed his Divine power, & was exceedingly troubled with the multitude of People, he sought to escape for a time. For he cared not, neither would he have the Carnal commendation of the People, he rather sought to have men hunger after the word of GOD And in john the very cause in deed is declared why he sent away the people. For this he writeth: jesus therefore when he knew that they would come & carry him away, to make him a king, went away again alone into the mountain. He would not have an earthly kingdom which was the heavenly King, and at this present he would be seen in the form of a Servant, not in the form of a King. (And to go over the Sea before) Read for this Verse, and for the exposition of the 46. following in the 14. of Matthew. 47 And when even was come, the Ship was in the midst of the sea, & he alone on the Land. S. john hath, And when Even was come, his Disciples went down to the Sea, and gate up into a Ship, & went over the Sea towards Capernaum, And it was now dark, and jesus was not come to them. All the rest of this story until the 52, Verse with the exposition thereof is contained in the 14. of matthew before, beginning at the Verse unto the 32. Verse. 52 For they understood not what was done of the Loaves because their heart was hardened. (For they understood not) 2. That is to say. They forgot so great a miracle which the Lord had done for them even of late, when he fed five and twenty thousand, with five Loaves. And he doth as it were show a reason why the Disciples were so out of measure afraid. Whereby we learn that the faith of many men is very slow and fearful. But the Lord suffered his Disciples to fall away, to be ignorant, and to be infirm in many things, lest the weak that should be afterward in the church should be discouraged whenthey should see the chief Apostles to have so great infirmity. But these things only pertain to the Disciples of christ, that is to say: to those which hear his word, & cleave to the same, and follow it: not to those which hear not his word, or which persecute his word. As concerning the Verses 53. and 54. Read the exposition of the fourteen chapter of Matthew. 55 And ran forth throughout all the Region round about, and began to carry about in Beds, those that were sick thither, where they heard that he was. BU. christ is the saviour of all men. Therefore he doth not only deliver his Apostles which are in danger in the swelling waves of the Lake: but he cureth the Diseases of all Men, of all those I say which come unto him by Faith. The Benefit that christ did to the woman that had the bloody issue was now well known: Now therefore they desire to touch and it were but the Hem of his Vesture. By the which thing the Garment of christ is not commended unto us, but his great power, and the faith also of the other in him. B. In that the sick are brought unto the Lord from every place, they declare him to be the Saviour which is specially delighted to help those that are afflicted, and in misery. After the same manner truly ought so many of us as have christ to endeavour ourselves, that many may know that we have him, to the end, all that are diseased may come also as well as we to him for health. For we are hereby taught to have a care and love towards our brethren as well as to ourselves. 56 And whethersoever he entered in to towns, Cities, or Villages, they laid the sick Folks in the streets, & prayed him that they might touch and it were but the Hem of his Garment. And as many as touched it were made whole. (But the hem of his garment) As concerning the touching of the Hem of his Garment read the ninth of Matthew. (And as many as touched it were made whole) And so many as touched jesus were made whole, of what disease soever it were, that they had. They believinge touched the Hemme of his Vesture, which was given afterward to them which crucified him, and they were cured of their bodily diseases: how much more ought all men to endeavour themselves to touch jesus himself with their mind, and to be healed of the diseases of the same. Touching doth profit nothing at all without faith, they touched the bare body of christ which strike him on the Face, which bound him, which scourged him, which nailed him to the Cross, and yet for all that this touching did profit none of them all, he which readeth the Gospel: toucheth jesus: but he which readeth it negligentely doth touch jesus in vain. FINIS. Chapter the seventh. 1. AND the pharisees came together unto him, and certain of the scribes which came from Jerusalem. BU. To the Disputation, as concerning the word of God, and sound Doctrine is added the treatise of the Traditions of Men. A. All the which are expounded in the fifteenth of Matthew. 2 And when they saw some of his Disciples eat Bread with common (that is to say) with unwashen hands they found fault. A. Note here that common hands are expounded by the Evangelist himself to be unwashen hands. 3 For the pharisees and all the jews except they wash their hands oft, eat not, observing the traditions of the Elders. (Observing the traditions of men) A. Here we see what the Traditions of the Elders are, namely those things which are added to the words of God. 4 And when they came from the market except they wash they eat not. And many other things there be which they have taken upon them to observe, as the washing of Cups, and Pots, and brazen vessels, and of tables. (And when they come from the market. Namely where things are accustomed to be sold, where also they were constrained to touch, and to talk with the Gentiles, and to handle some unclean things: and therefore they did thoroughly wash themselves. (Which they have upon them to observe.) Hereby we see that God was not the author of these traditions, but the Elders: Further we see that the People took upon them to keep them of their own Voluntary will without constraint. And therefore matthew also calleth them the Traditions of the Elders. As touching the exposition of the 5. Verse following. Read the 15. of Matthew, beginning at the second verse. 6 He answered and said unto them Surely Esaias hath prophesied well of you hypocrites, as it is written: This people honoureth me with their Lips but their Heart is far from me. BU. By these Words Christ confuteth the Traditions of men, proving by the Testimony of the Prophet, that they do nothing pertain to the Worship of God, and that they please not God which observe the Traditions of men yea, that these Traditions do hinder the worship of God: and do bring a rertayne neglecting of God's word. B. As if he should say, ye declare by your deeds that Esay did truly & justly prophesy of you Hypocrites which abroad have a show of holiness, when ye be full of Iniquity. By the which Prophet the Almighty God complaineth on this wise, saying this people honoureth me with their Lffppes, but their heart is far from me. As concerning the rest that concerneth this Verse, and the seventh Verse following, read the 15. of Matthew. 8 For ye lay the Commandment of God apart, and observe the tradition of men, as the washing of Pots, and Cups, and many other such like things ye do. A. By these words the Evangelist declareth that which matthew also saith. Wherefore do ye also transgress the Commandment of God, for your own Traditions, that is, that ye may keep the Tradition of men. For that which concerneth the 9 verse following, read the 15. of Matthew. 10 For Moses said, honour thy father, or Mother, and who so curseth Father and Mother, let him die the death. BU. He proveth by a most evident Example, that human laws do make the laws of God, to be forgotten. In stead of this which Mark hath For Moses said, the Evangelist Matthew hath. For God commanded. The which is as much, as if thou shouldest say, god gave this Law by Moses. By these words we are taught, that they are Gods words and commandments, which Moses commanded & taught. As concerning the eleventh Verse following, read in the 15. Chapter of Matthew. And for the word (Corban) let him read the 6. Verse of the 27. of Matthew. 12 And fo it suffer him no more to do ought for his Father, or Mother. E. As if he should say, he which casteth money into the Treasury, to him you say, that he needeth not bestow any thing on his poor Parents, because he hath sufficiently fulfilled the commandment of God: and in the mean time he make the parents so afraid that they dare not ask that thaes of their Children which seemeth once to be given unto God, lest they should make themselves guilty of sacrilege. 13 And make the word of GOD of none effect through your own tradition, which ye have ordained: and many such things do ye. (And make the word of God of none effect) A. That is ta say ye lading the people with your own constitions, bring to pass that they neglect the holy commandments of God, as things worn out and abrogated. (And many such things do ye) BU. These words have their Emphasis, and force. For least any man should restrain the words of the Lord to this only example, he comprehendeth all other things like unto this. We must take heed therefore of all the traditions of men, and must shun all those which agree not with the word of god. As concerning that which followeth from the 14. verse, until ye come to the 32. Verse. Read in the 15. Chapter of matthew, beginning at the tenth verse, etc. 32 And they brought unto him one that was deaf, and stambred in his speech, and prayed him to put his hand upon him. (And they brought unto him one that was deaf.) BU. Hear is another benefit added here, by the which the power & goodness of God is declared, faith also is commended, by which we are made partakers of heavenly things. (And stambred in his speech) C. Our evangelist Mark only maketh mention of this History. The order of the History is this. As the lord was going to the Sea of Galilee, they brought unto him this deaf, and dumb man, to whom Christ restored his spoach and hearing. The fame of this dumb man that was healed stirred up many. Wherefore matthew in his 15. Chapter saith: And there came to him much people bringing with them the lame, the blind, the deaf, & the dumb. (To put his hand upon them) By the places going before, it mao be gathered. Wherefore they prayed him to lay on his hands. For the laying on of hands was a solemn sign of consecration, by that which also the gifts of the holy ghost were exhibited: And there is no doubt but that our Saviour christ did oftentimes use this ceremony. For these men asked nothynr of him but that which they knew he had always used hythereo. 33 Then he took him aside from the Multitude, and put his fingers in his ears, and did spit, and touched his tongue. C. In that christ taketh the deaf man aside from the multitude, he did it partly to show the standers by, as yet were but rude witnesses) the glory of his deity a far of, and partly that he might pray the more earnestly without molestation of the people. (And he put his fingers in his ears) C. christ here useth an other sign, beside the laying on of hands, for he layeth his spittle on the tongue of the Dumb man, and putteth his finger into his Ears. The only laying on of his Hands truly had been effectual enough, yea, he could have done it with beck as it were, and never have stirred his finger, but it is manifest that he used signs as time and place offered oecasion for the profit of men. For now he laying Spittle on the Tongue meant to declare that he only gave power to speak, and putting his finger into the Ears, he taught that it is proper office to boar and open the ears of the Deaf. For it shall not be need full for us to fly unto allegories, as some do, who thereby bring nothydg sound or perfect, but do as it were dally with the Scriptures. 34 And looking up to heaven, he sighed and said unto hlm Ephatha, that is be opened. C. In that he looked up to heaven and sighed it was a sign of avehement affection. Whereby we may see what a singular love he bore unto men, for whose miseries he so greatly sorrowed. Buc hereby he showeth the great power that he hath in correcting all vices, and in restoring of health, when he simply commandeth the tongue and the ears to be opened, saying. (Ephatha, that is be opened) Z. Ephatha, is, the imparatyve, or commanding mood in the Chalde tongue, which signifieth, be thou opened, that is to say have thou or receive thou open or hearing ears, & a leuse Tongue C. The Evangelist Mark doth not without cause put down the Chalde word, but that it might be a witness of the Divine power of christ BU. And further that we might know that the Lord used no words of enchantment inhealing Diseases. For hereby every man may now gather that the virtue of healing was not in the words, but in the power of christ, which had his proper effect in all things that he commanded. 35 And strait way his ears were opened, and the string of his Tongue was loused, and he spoke plain. A. The cyrcumstance of the time doth not a little set forth the power of our saviour christ. 36 And he commanded them that they should tell no man: but howemuch soever he forbade them, the more a great deal, they published it. (But how much soever he forbade them the more) C. Certain interpreters wrist this commandment diversly, and to the contrary part, as though christ of purpose had pricked them forward tocelebrate the fame of his miracle, not withstanding the simple and true meaning thereof is, that he would not have had it published until a more fit, and convenient time. Wherefore there is no doubt but that their zeal wanted the more dyscretion, for that they make somuch hast to speak, being commanded to Silence. Notwithstanding it is no marvel that men unacquainted with the Doctrine of christ, were rashly moved to do that which they should not. Howbeit christ maketh that to turn to his glory which they rashly attempted. Because the miracle was known and all that region despising the Author of heavenly gifts was made void of excuse, 37 And were beyond measure astonied, saying, he hath done all things well, He maketh both the deaf to hear, and the dumb to speak. C. The evangelist Matthew after he hath gathered many Miracles, he addeth at the length this little sentence, namely that the people marveled and praised the God of Israel, because God shewing his power by unwonted means renewed the memory of his covenant. But our Evangelist hath. (He hath done all things well) In the which words, there seemeth to be an Antithesis, or comparison. For, because the rumour of christ was divers, the people seem to say that they are evil disposed which speak evil of his deeds, when they rather deserve praise then reproach. And we know: by the sense of nature, that there is nothing more unmeet, then to envy and calumniate benefits that are bestowed of good will. (He maketh both the deaf to hear) C. The Lord is not slow, neither doth he differre his benefits. christ taketh not a long time as commonly Physicians do, to heal diseases, but doth it quickly and out of hand. Here upon it is said, he hath done all things well, no man can speak evil of his doings. FINIS. Chapter the eight. 1. IN those Days when there was a very great company, and had nothing to eat. jesus called his disciples to him, and said unto them. Bu. Our flesh always standeth in fear that it shall want at some time those things which are necessary for the body. Whereupon it cometh to pass that many neglecting the word of God, and Holy Exhortations, set all their mind upon gain, and how to increase their substance. But the Lord jesus doth openly teach that nothing shallbe wanting at any time of things necessary and pertaining to the Body to those that seek after the word of God, and live in sincere Godliness. And beside that, the soul of the just man shall not hunger for ever. For the rest that concerneth this Verse, and the residue following unto the twelfth verse. Read the 15. cap. of Matthew. 12 And when he had sighed deeply in his Spirit, he saith. Why doth this Generation seek a sign. Verily I say unto you, there shall be no sign given to this Generation. (And when he had sighed deeply) Read the 16. Chapter of Matthew beginning at the third Verse. (There shall no sign be given to this Generation) The evangelist matthew hath, the wicked and Adulterous Nation requireth a Sign, but there shall no Sign be given to them. As touching the Exposition of this Verse, and the Verses following unto the 22. Verse. Read the sixetenth, of Matthew. 22. And he came to Bethsaida: & they brought a blind man, to him, and desired him to touch him. (And he came to Bethsaida) A. This was a City of Galilee, john .1. of the which, Peter, Andrew, and Philip the Apostles were. (And they brought a blind man to him) Only this our evangelist Mark maketh mention of this miracle. 23 And he caught the blind by the hand, and led him out of the town, and when he had spit in his Eyes, and put his hands upon him, he asked him if he saw aught. (And he caught the blind by the hand) A. As christ took the deaf, and dumb man apart from the multitude (whereof before mention is made) so now he being about to heal this man leadeth him out of the town, to the end the rude, and such as were unmeet witnesses might not behold his glory. (And when he had spit in his Eyes) C. It seemeth that Mark made mention of this miracle, omitted by the rest specially for this Circumstance, namely, because christ restored not sight unto the blind in a moment or at a sudden, but by little and little, and with circumstances. The which is likely to he done, that he might give us a lesson in this man of his free Dispensation, & that he is tied to no thing, but that he may show his power by what means he will. He doth not therefore so open the eyes of the blind, that they should by and by be able to do their office, but doth give unto them an obscure & confused sight. After that by the other laying on of hands, he maketh them to see perfectly. (I● asked him if he saw aught) At the first touching this blind man (as we said even now) saw not perfectly. For the Lord meant that he should feel after a sort his power bestowing the same by little and little, no doubt to to this end, that by the benefit received he might more certainly and fully acknowledge him to be the saviour. Howbeit he observed not one manner of healing: teaching thereby that we should simpely commit ourselves to his goodness, not appointing unto him how and after what manner he shall help us with his grace. For he doth not give us all things at the first, to the end he might the more inflame our desire as no doubt the mind of this blind man was set on fire, when he saw that he was somewhat holpen. And he which knew all things asketh the blind whether he saw any thing, not so much for himself, as for the others sake, and for our sakes also. 24. And he looked up, and said: I see men, for I perceive them walk as if they were trees. C. The blind man was asked, for the Disciples sake, that they might know that somewhat was now given to him, but as yet the beginning of the healing was very small. He answereth therefore that he seethe men, because he saw some walking, which are upright like unto trees. By the which words he doth plainly confess that as yet he hath not a clear sight, seeing he could not discern men from trees, yet notwithstanding hereby he declareth himself to have some sight. 25 After that he put his hands again upon his eyes, and made him see, and he was restored, and saw every m n clearly. BU. The Lord layeth his hand again upon the sick man's Eyes, that that he might fully and perfectly restore him, and he by, and by, seethe all things plainly. For the works of the Lord are most perfect. 26 And he sent him home to his House, saying. Neither go into the town, nor tell it to any in the town. C. In that christ suffereth him not to return to Bethsaida (where the miracle might have had many witnesses) some think that it was done, because christ in depriving the inhabitants of that place of his grace, mente to plague them, Whatsoever the cause was, this is certain that he did not the miracle to the end it should be buried in silence for ever, but he would have it to lie hid with other miracles also, until the Sins of the world being put away by his death he was ascended into the glory of his Father. As concerning the exposition of that which followeth from this verse, unto the 31 verse, Read the 16. of Matthew, beginning at the 13. Verse. 31. And he began to teach them how that the Son of man must suffer many things, and be reproved of the elders, and of the high Priests and Scribes, and be killed, and after three days rise again. (And he began to teach them) A. The evangelist matthew speaketh more plainly saying, that he must go up to jerusalem, & suffer many things of the Elders. So that in stead of (he) our Evangelist hath the son of man. (And after three days rise against) The evangelist Matthew hath, the third day, the which words are all one in effect with the which our Evangelist hath. As concerning the exposition of that which followeth unto the 38. verse, read the 17. of matthew, the 22. verse, and the 16, of Matthew, the 24. verse. 38. Whosoever therefore shall be ashamed of me & my words, in this adulterous and sinful generation of him also shall the son of man, be ashamed when he cometh in the Glory of his Father, with the holy Angels. These words are expounded in cap. 10 of Matthew, and in the 33. Verse. FINIS. Chapter the 9 And he said unto them, verily, verily, I say unto you there be some of them that stand here which shall not taste of death till they have seen the Kingdom of GOD come with power. For the Exposition of this Verse. Read the 16. Chapter of matthew, beginning at the first verse. 2. And after six Days jesus taketh Peter and james and john, and leadeth them up into a high mountain out of the way alone, and he was transfigured before them. A. Read cap. 17. of Matthew. (And leadeth them up into a high mountain.) S. Luke writeth that he went up, into a mountain to pray, & that as he was praying his countenance changed. As concerning the 3. verse, read the 17. of Ma. 4 And there appeared unto them Elias with Moses: & talked with jesus A. How these two appeared, we have showed in the 17. of matthew the 3. Verse. (And they talked with jesus.) Of what they talked, S. Luke showeth in the 31. Verse of his ninth Chapter. As touching that which followeth unto the 8. verse, read the 17. of Math. 8 And suddenly when they had looked round about they saw no man more than jesus only with them. A. The Evangelist Matthew hath. And when the Disciples had heard these things they fell on their face and were greatly afraid. But when they had life up there eyes, they saw none save jesus only. As concerning the exposition of that which followeth unto the 14. verse, read in the 17 of Math. going before. 14 And when he came to his Disciples he saw much people about them, and the scribes disputing with them. (And when he came to his Disciples A. The Evangelist Matthew in his seventeen Chapter maketh mention of this miracle. But Luke saith that it happened the next day after the christ was transfigured in the mount. (He saw much people.) The Scribes in the absence of christ, knowing the Simplicity and ignorance of the disciples, went about according to the manner of all Enemies, to make them a jesting stock to the people. (And the Scribes disputing with them) These proud Scribes not daring to dispute with christ, who oftentimes had put them to Silence by the Instigation of Satan, set upon the disciples and that before the Rude and Unlearned Multitude, who by their Sophistications might easily be deceived. This is always the practise of Satan to make assault, where the hold is most weak: and to this he marcheth forward his Soldiers. They thought that by this means they might obscure the glory of Christ, and of his doctrine, if the Disciples could not answer exactly unto all things, or if they might make some part of that infirmity of the Disciples manifest before the people. And as it may appear by this our Evangelist, their disputation was about casting out of devils, and of the power of christ, which he had given to his Disciples to exercise in his name: as may be gathered by that which is written in the 17. Verse following. By which it is evident that the disputation was about this, that the disciples could not cast out a devil in calling on the name of christ, the which they had oftentimes done before. What may we think that the Scribes said here? Certainly there is no doubt but that they directed all their Arguments against the glory of christ, as that he cast out devils, & healed the sick not by the power of God, but by the power of the Devil, And that therefore he could not now heal this lunatic person. As if they should say: Ye boast that ye have power to do Miracles, now show it if ye have it. But seeing ye can do nothing, it is apparent enough that neither ye, nor your Master can do any thing. 15 And strait way all the people when they beheld him were amazed, and ran to him, and Saluted him. (And strait way all the people) B. In these words, the great Authority which christ had among the people, is noted. For the evangelist saith, that they ran to him. and Saluted him. He had this reverence both for his doctrine and life also. C. Hereby it appeareth that many of those which were present at this disputation were not evil affectioned towards him, because so soon as they see him, they salute him, yea: and his presence doth cease the rage of the Scribes, because when they were asked whereof they disputed, they held their peace. For it followeth. 16 And he asked the Scribes: what dispute ye, among yourselves, B. The Lord suffered his Disciples here to be not a little confounded, because they could not cast out the devil. Notwithstanding he came to them in time, lest they seeming to be overcome by the Scribes, should not only bring shame and reproach to themselves, but also to the Gospel which they preached. But their own unbelief was the cause of all the Ignominy which they suffered. Let us therefore at all times boldly trust in the Lord, and he will never suffer us to be confounded: For by unbelief the glory of the Father is hindered. As concerning that which followeth until ye come to the 20. Verse. Read in the seventeen Chapter of S. Matthew. 20 And they brought him unto him, and when he saw him, strait way the spirit tore him, and he fell down upon the Ground wallowing. C. Hereby we see that the presence of God oftentimes, when the time of manifesting his grace is come, doth make the Devil to rage. For although he seethe that he is not equal with God, yet notwithstanding he seeketh to resist him as much as he can, Every man by experience knoweth what great difficulty there is in overcoming temptations, when he feeleth the God: the which temptations truly the wicked do not feel. Notwithstanding sometimes he doth so reign that his kingdom doth not appear. Let every man way and consider with himself how long time he hath been under Satan, when he lived in Superstitions. The nearer that christ cometh, the madder is the Devil, a manifest proof whereof we have in this history. Who would not have said, seeing the devil so to rage. What profit hast thou in bringing this thy son. This man is commonly a provocation to the Devil to make him more mad: but we may not judge by the beginning we must always weight for the end. For at the first, the Child was torn and rent, john 2 but after that he was delivered. When christ commanded to fill the vessels with water, who would not have said that it had been a jest, as though the Water had been the better in them, but the purpose of the Lord was not yet known. To the end therefore the Devil might hinder the faith of the Father, and move the people to the hatred of Christ, he raged the more behemently and tore the Child. After the same manner Satan pricked Pharaoh forth to oppress the People of Israel more and more before their departure out of Egypt, and also to bring them to desperation, & to make them envy Moses, and Aaron the servants of God. 21 And he asketh his father, how long is it ago, since this came unto him? And he said of a Child. A. christ demandeth this question, as though he were ignorant who knoweth notwithstanding all things before they come to pass. (And he said of a Child) C. If he had this Disease from his infancy, it is certain that it was not a punishment laid upon him for any sin that he had committed, but rather the secret judgement of God. It is most certain truly that even the very infants so soon as they come forth of the mother's womb are guilty before God: but the punishments of God have oftentimes secret causes and that to prove our obedience, & we cannot more justly honour God, then if we reverently & modestly adore his justice, when it is hidden from us, we know what christ said in an other place. Neither the blind man, neither his Parents have sinned, that he should be born blind. john 9 He denieth blindness to be a punishment for sin: and yet notwithstanding it is certain that he was not innocent. 22 And oftentimes he casteth him into the fire, and into the water, to destroy him, but if thou canst do any thing, have Mercy on us, & help us. A. Hereby we may gather, that this Child was preserved by the grace of God from a thousand Deaths: And further, that Satan can not do what him listeth. For seeing he is a murderer from the beginning, he seeketh by and by to kill those, upon whom he hath any power. But truly the Lord of Host doth restrain this his cruel tyranny. The which we may evidently so in job, and in divers others. (But if thou canst do any thing) C. We do see here how little honour he doth attribute unto christ, for he thinking him to be some Prophet, whose power might be lymitted, he cometh unto him doubtfully. But truly the first Foundation of Faith is to embrace the immeasurable power of God. 23 jesus said unto him th●● thing if thou canst believe, all things are possible to him that believeth. C. Because the Father of the child thought nothing of christ more than of a man, his false Opinion is corrected For it was necessary that his Faith should be framed, so that it might be capable of the grace which he desired. For this exception of christ (If thou canst believe) is as much as if he had said: Thou prayest me to help if I can, but truly thou shalt find in me a bottomless well of Virtue, if so be thou bring with thee a Buckette of Faith big enough to draw the same. To the end therefore thou shouldest not doubt but that I can, I require of thee thy Faith. If thou haste not the which thou demandest, the fault is in thee, not in me. And here a very profitable Doctrine may be gathered which shall Generally pertain to us all: Namely, that the cause why we have not the Fruition of God's Benefits oftentimes is the weakness of our Faith. Oftentimes we complain of God because he is not present with us, and because we feel not his power, but such complaints are Wicked, seeing we ourselves are the cause. (All things are possible to him that believeth) There is no doubt but that christ taught that the fullness of goodness was given to him of the Father, and that we should hope no less to receive all manner of help at his Hand, then at the hands of his Father: as if he had said Only believe, and thou shalt obtain. So in the Gospel after Matthew he saith: If ye have Faith like a Grain of Mustard Seed, ye shall say to this Mountain, remove from hence thither, and it shall remove, neither shall any thing be impossible to you. All things are said to be possible with GOD, because he can give and bring to pass all things. And all things are said to be possible unto men, when they are capable of some thing: as wax can receive the Seal being Impressed in it, that which is impossible for the stone and Water do. All things therefore are possible to him, that believeth, that is, there is nothing which the believing man can not obtain at the hands of God. The Lord meaneth that his Father will never forsake us if we be capable of his Grace. GOD can do all Things, but we cannot obtain those things that we would have without faith. Therefore S. james saith. But let him ask in faith without doubting. So christ said unto the two blind men. james 1. Math 9 Do ye believe that I can do this? And in the Verse following: according to your Faith be it unto you. And again, Thy Faith hath saved thee. M. And least any Man should think that all Things simpely are possible to him that believeth, christ promiseth nothing which he will not gyeve, but Faith desireth not all things. There is nothing more contrary to Faith then the Desires of the Flesh. Faith hath all ways respect unto the Word of GOD, to the which it submitteth itself, and obeyeth, and passeth not his Bounds. It desireth not those Things which it knoweth to be contrary to the glory and will of God. 24 AND strait way the Father of the Child cried with tears saying, LORD I believe, help thou my Vnbelyefe. (And strait way the father) M. Hear we see the straight of the mind, the Fight between faith and distrust. The Cry and Tears do declare the grief of the mind. And these Words do express the fight between Faith, and distrust. (Lord I believe help thou my unbelief) C. He saith he believeth, and yet he confesseth himself to be unbelieving. Although these Things seem to be repugnant. Yet nevertheless there is no man which feeleth not the like in himself. For when Faith is not perfect, it must needs follow that in some point we are unbelieving. Notwithstanding GOD doth so bear with our infirmity, that he accounteth us faithful according to the small measure of faith, wherewith we are endued. In the mean time it is our part with all diligence to cast of the relics of infidelity which cleave so fast unto us, and to pray unto the LORD that he will, amend them in us. If we do well weigh what is given to every man, it shall evidently Appear that there are very few which are endued with an excellent Faith. 25 When jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, thou Dumb, and Deaf spirit, I charge thee come out of him, and enter no more into him. (Thou Dumb and Deaf spirit.) M. He reproacheth the evil spirit with that malice, by the which he had taken away the Speech and the hearing of the Child. And he reprehendeth him, not the the Child, because he had defiled works of God. (I charge thee come out of him) These Words were spoken with a great Emphasis and Force, & with great Aucharitye, that he might know it to be the Commandment not of some Servant but of the Lord himself. As if he should say, thou which hast contemned the commandment of my Disciples, hear my authority. Thou must obey my power, although thou wouldst not give place unto my Disciples. (And enter no more into him) As concerning this thing the Father of the Child never thought. But christ (who thinketh it not enough to heal the diseased for a time, and who gyeveth more than we can ask) when he knew the nature of the unclean Spirit, how readily he would return to destroy that which he had begun, added this. 26 And the spirit when he had cried and rent him sore came out of him, and he was as it had been one that had been dead, insomuch, that many said, he is dead. (And the spirit when he had cried) C. Hereby we see how loath sathan is to yield men unto christ. By the which we are taught to cleave unto christ with a more firm and perfect Faith, and never to suffer Satan to have any part in us. (And rend him sore.) C. Hear again we see that the nearer the Grace of christ shineth, and the more Effectual it is, the more impotentely Satan rageth. By the presence of CHRIST therefore he is moved to bestir himself no less then by the sound of a Trumpet. And we had need to remember this always before the time, lest our faith be troubled so often as our mortal enemy according to his wont manner doth violently rage at the beginning of the grace of CHRIST, 27 But jesus caught him by the hand and life him up, and he arose. A. Hear the power of Satan giveth place to the power of christ. By him therefore let us hope for all good things, and especial for the victory over our Enemies. As concerning the 28. and 29. Verses read the 17. of Matthew. 30 And they departed thence & took their journey through Galilae and he would not that any men should know it. (And they departed thence) Matthew, speaking more plainly hath while they were occupied in Galilee. (And he would not that any man) Namely his departure; the which some think to be done, because he had set his face to go up to jerusalem, because the days of his departure were fulfilled. He sought to fulfil the will of his Father before all other things: Therefore when he saw that the time when his race should be finished was at hand. He would neither teach, nor show miracles, but would be as it were one forgotten, that he might go directly and without delay to Hyerusalem, where he should be offered up. Even so it is our parts to esteem of nothing more than that to the which our heavenly father hath called us, whether it be death or life: and it shall go luckily with us, when we shall be destroyed for the name of God. 31 For he taught his Disciples, & said unto them. The Son of man shall be delivered up into the hands of men and they shall kill him, Luke 9 and after that he is killed, he shall rise again the third day. (For he taught his Disciples.) B. Read the 43. verse of the ninth Chapter of Luke. This seemeth to be the order of the History. When the Lord had restored to the Father, his Son in perfect health and had disposessed him of the Devil, all were amazed. But the Lord nothing regarding the praises of the people, or that they were amazed, & going strait way from thence, that is to say out of the Coasts of Caesarea, he went through Galilee toward Jerusalem, and as he went now to his death so he thought it good to confirm and stablish the minds of all his disciples, that they might bear the same without despair. Therefore the Multitude wondering at his deeds, he commanded his Disciples rather to consider what he should shortly suffer, lest they being offended at the cruel show of the cross should fall from him whom they confessed a little before to be christ. Whereupon he said, ponder these things well with your Ears. For the Son of man shallbe delivered into the hands of men. As if he should say suffer other to marvel at my deeds, ere it be long they shallbe otherwise minded, and shall desire me to be crucified. Fall not ye away therefore from me with them, understand these my sayings, for it shall come to pass that the Son of man shallbe delivered into the Hands of men: Way ye rather this and believe that it is appointed of my Father: and that it must needs come to pass, that when I am delivered into the hands of men I shallbe killed; but being put to death, I will rise again the third day. Let your mind be occupied to consider of these things, and arm yourselves against the base show of the cross. For this admiration of the common sort of people is not your perfect Gl●ry, there is another manner of Glory abiding you: But the same must be attained unto by Death. These things weighed & believed, shall keep and preserve you, that ye be not hereafter offended at me. Our Saviour christ knew the weakness of his Disciples and the great force of the temptation to come: Math 11. and therefore he thought it good to fortify their minds before the Danger came: for he had said before (as appeareth in the 11. of Matthew). Blessed is he that is not offended at me. 32 But they understood not that saying, and were afraid to ask him. B. The evangelist Luke hath more, saying. But they witted not what that word mente, and it was hid from them that they understood it not: and they feared to ask him of that saying. matthew addeth. And they were greatly filled with Sorrow. They were grieved when mention was made of death, they thought not upon the Glory of the Resurrection aforesaid, and they were ignorant of the mystery of the cross. Read the 17. Chapter of Matthew. 33 And he came to Capernaum, and when he was come into the house, he asked them what was it that ye disputed among yourselves by the way? BU. That wicked Vice Ambition doth very much hinder the work of Piety. The Lord therefore in this present place doth seek to take away the same and in steed of the same goeth about to inserte Humility & modesty. Of the which we have spoken more in the 18. cap. of Matthew. 34 But they held their Peace: for by the way they had reasoned among themselves who should be the chiefest. C. They hold their peace for shame, suspecting that the Lord would reprove this ambitious mind. C. They hold their peace yet the Lord saw the thoughts of their hearts (as saith S. Luke) and at length when the Lord did ask them they could not deny that which they would have hidden. Let the ministers of christ note this, that they do not only abstain from all contention of supremacy, but from all thought also. For if any of them conceive this spirit that he would be greater than his fellows, how soever he hide it before men, he hath God his witness and judge. Let them abstain therefore from all wicked desires, and let them only seek to serve God and the Church. For the Lord saith. Luke 28. He which exalteth himself shallbe brought low. 35 And when he was set down, he called the twelve, and said unto them, if any man desire to be first the same shallbe last of all, and Servant unto all. (And when he was set down) M. He sitteth down using his authority, Math 5. & going about to declare some seriose matter. (He called the twelve) Luke 10 No doubt he knew who they were that desired to be chief. He calleth the twelve because he knew that this admonition was necessary for them all. (If any man desire to be first) He meaneth by these words that he is unworthy of all Honour, and meet to be the most abject which would be chiefest in his kingdom. They thought that after the resurrection there should be a possession of some carnal Kingdom. They thought thus with themselves, christ shall not always be despised. They Dreamt of a Carnal Kingdom, such a one as the jews at this day dream of As concerning the exposition of the 36. & 37 verses, read the 18. cap. of Math. beginning at the 2. verse. 38. john answered him saying. Master, we saw one cast out devils in thy name, & he followeth not us, and we forbade him, because he followeth not us. B. This story is also declared by the Evangelist Luke in his cap. 9 (We saw one cast out Devils in thy name.) C. Hereby it appeareth that the name of christ was famous at that time, insomuch that they used it which were not his familiar disciples, or else peradventure abused it. For we can affirm nothing for certain. It may be that he, of whom mention is made here, embracing the doctrine of christ took in hand to do miracles with a good mind: But because christ endued none with this power, but those whom he chose to preach the Gospel, it is likely that he rashly took upon him this office. And although it was a preposterous presumption of him, to imitate the disciples without any commandment, yet notwithstanding this boldness wanted not success: because it pleased the Lord by this means also to set forth his name. But to come to the matter. The disciples say that they forbade a man co do Miracles. But why did they not first ask whether it were lawful for them so to do, or nay, for now they being doubtful of the matter require their masters judgement. Whereupon it followeth that they took upon them to forbid rashly. Wherefore whatsoever he be that taketh in hand more than he knoweth to be granted unto him by the word of God, is to be condemned of rashness. Furthermore it is to be thought the ambition was in the minds of the Disciples of christ, because they Labour to maintain the privilege of their dignity. For how cometh it to pass that they so suddenly put an unknown man from doing of Miracles, but only because they would Enjoy this Dignity alone. The cause which they allege for themselves is, for that he followeth not Christ: as if they should say, he is not thy Disciple as we are, why then shall he be made equal to us in dignity. R. Here therefore we have another in the Disciples as concerning the kingdom of christ. For as they thought the Kingdom of christ to be, external & Earthly, so they thought the congregation of those which acknowledged christ to be external and Corporal, insomuch that he which was in that Congregation Externally him they thought to be a member of the Church of christ: but he which was not in the same, him they thought not meet to be counted for a member of the Church. To this Error also was joined an ambitious mind. So joshua by a preposterous zeal prayed Moses to forbid Eldad, Num ●● and Nedad prophesying in their Tents: fearing lest for their sakes Moses and the majesty of the three score and ten Elders should be put in hazard. Math. 5. So the Disciples of john give their Master counsel to forbid jesus to baptize. john 3. Master (say they) he which was with thee beyond jordane to whom thou gavest witness, behold the same baptizeth & all men that come unto him. A. To conclude the evil men may have power to do miracles in the name of christ it is evident by this testimony: Many shall say unto me in that Day, Lord, Lord, have not we prophesied in thy Name: and by thy name have cast out devils, & done many wonders? 39 But jesus said forbid him not: for there is none which if he do a miracle in my name, can lightly speak evil of me. (Forbidden him not) C. christ would not have him forbidden not that he was his author, or allowed his deed, or would have his disciples to think well of him: but because when God is glorified by any occasion the same is to be borne withal, and to be rejoiced at. So Paul rejoiced as ye may read in the first to the Philippians. M. Hereby let us learn not to reject any preaching or confession of the Glory of christ: but rather to admonish those that do it not so decently as they ought to do, that the same which is wanting may be in them: and not to discourage them from the which of itself maketh to the glory of God. Even so at this day a man may find many, both princes & others also which favour the Glory of Go: but yet do seek the advancement of the same more in others than in themselves, seeking rather to live in pleasure. For there is none which if he do a miracle. (C: This reason which is added is to be noted, namely that it cannot be that he should speak evil of christ which doth miracles in his name. For her upon it followeth that if the Disciples had not more sought for their own glory than the glory & praise of their master, they would not have been grieved, when they saw the same to be advanced by a foreign & strange means. 40. For he that is not against us is on our part. A. that is to say. He which resisteth not our gospel, he which persecuteth not our doctrine, but professeth the same is on our side, although he led not his life in our external congregation. C. And yet notwithstanding christ doth not so acknowledge, that he counteth those to be of his flock whtch are on the middle part, or indifferent between his enemies and his friends: but he meaneth that so far as they hurt not they do profit & help. 41. whosoever shall in my name, give you a cup of cold water to drink because ye belong to christ, verily I say unto you, he shall not lose his reward B. The like sentence we read of in the 10. of Mat. but upon another occasion. After that christ answered that such ought not to be prohibited as work miracles in his name he goeth forward by & by to exhort his disciples that they seek not to excel: showing that they are in estimation enough with the father, insomuch that whosoever giveth them a cup of water only shall not lose his reward. As concerning the which is contained in the 2. verses following, read 18. of Mat. 6. verse that, 5. of Mat. 29, verse, 18. of Mat. 8. verse; & the 25. of Mat. the 41. verse. 44. Where their worm dieth not, Esay 66. & the fire goeth not out. B. This place is taken out of the prophecy of Esa. where the prophet speaketh of the punishment of the wicked, saying. And they shall go forth & look upon the dead carkaces of the men that have transgressed against me. For their worm shall not die, neither shall their fire be quenched, & they shallbe an abhorring unto all flesh. We may not so understand the words of the prophet here, nor the words of christ, as though he spoke of natural worms which bite the hearts of the wicked (such as the Poets feign of Prometheus & others) neither of a material fire. For they are metaphorical locutions by the which neither christ, nor the prophet meant any thing else than that the wicked shallbe tormented in Eternal punishments, even as if a worm should gnaw the heart of any man, or the fire burn, Esay 32. & yet neither the gnawing, the burning ever to have any end. The like Metaphors the same prophet used saying. For hell is prepared of old, it is even prepared for the king: he hath made it deep, & large, the burning thereof is fire & much wood, the breath of the Lord like fire, and brimstone doth kindle it. The Scripture setteth before our Eyes, Fire, and compareth the Punishments of the wicked unto fire, that it might the more terrify. For what doth make men more afraid than fire, to whose capascity the spirit of the Lord doth apply itself in the Scriptures. They therefore which go about by this place to prove that Hell Fire is material, it is necessary that they confess the wooer there to be material also. According to the opinion of Theophilacte. For the Exposition of that which followeth unto the 49. Verse. Read in the fifth Chapter of matthew, beginning at the 29. Verse. 49. Every Man shall be salted with fire, and every Sacrifice shall be seasoned with Salt. R. As if he should say. As in time past no Sacrifice without Salt was accepted of God, so: Whosoever will rightly offer himself unto God, it is necessary that he be seasoned as well with fire, as with salt. And it is a most apt translation, that as fire to boil or seethe, and salt take away and purge with his sharpness corrupt and superfluous humours: Even so must we season our affections: the which thing the mortification of the old man bringeth to pass, The Lord had said before that it was better for a man to pull out his Eye: & to cut of his right hand, then to have all the body to perish. But because it is sharp and hard so violently to handle himself. christ bringeth in the simillitude of the Sacrifice, and exhorteth his to offer themselves now to God to be seasoned with fire & Salt that they may be holy Sacrifices, lest they bring upon them for their sins that fire which shall never be quenched B. The Salt truly doth bite, but yet it purgeth: The like doth fire also. Let us not therefore take it grievously to be offered unto God in sacrifice after this manner. Now let us see the occasion of this sentence. In the Law, the Lord expressly commandeth no Oblation to be made without Salt: For thus it is written: And thou shalt season with salt every Oblation of thy Sacrifice, neither shalt thou suffer the Salt of the covenant of thy God, to be lacking from thy meat offering, but upon all thine Oblations thou shalt offer Salt. Levit 2. C. But now he teacheth the faithful to be salted with the Word of the Gospel, that they may be sanctified. 50. Salt is good but if the Salt be unsavoury, with what thing shall ye season it? Have Salt in yourselves, and have peace among yourselves one with another. (Salt is good) Read the 13. Verse of the 5. chapter of S. Matthew, (Have Salt in yourselves) C This word Salt may be taken diversly, as to signify the relish of a sweet smell which is gotten by faith: Or else the wisdom of the spirit: according to the saying of S. Paul. Let your Speech be always in Grace powdered with Salt. Notwithstanding because it is more likely that this latter sentence of the words going before. christ doth rather seem to exhort his Disciples to keep the Vigour and strength of faith, the which also shall season other. As if he should say You must endeavour yourselves not only to be salt within, but also to season others. Notwithstanding, because Salt with his psalms doth bite, therefore, by and by he doth show that the sauce must be tempered, that peace notwithstanding may abide inviolable. john 13. A. The Peace (I say) the Foundation whereof is God's truth: to the which peace christ exhorteth his, saying in another place: In this shall all men know, that ye are my Disciples if ye love one another. FINIS. Chapter the tenth AND when he rose from thence he went into the Coasts of jewry, through the Region that is beyond jordane: And the People resorted unto him afresh, and as he was wont, he taught them again. (And when he rose from thence) A. Read the 25. Chapter of Matthew. (He went into the Coasts of jewry) As if he should say. He leaving Galilee, he went into that part of jewry which is beyond jordane, in the which john first taught. (And as was want he taught) B. Hear the ministry and office of teaching is commended, in the which it is evident that the Lord was daily conversant. Whereby we are admonished that the Church hath nothing more necessary and wholesome than the preaching of the Gospel. For Mark affirmeth here that the Lord was accustomed to preach daily. As concerning the Exposition of the second Verse. Read the 19 of Math. going before, and the third verse. 3. And he answered and said unto them: What did Moses command you to do. A. Matthew writeth that the Pharisees asked the Lord at the second time, as concerning the Bill of Dyvorsement, when they had heard the answer to their first question, whether it were lawful to put away a wife. Whereby we see that the evangelists sought not so much to place the deeds of Christ in order as his words Matthew doth more orderly and plainly entreat of this History than our evangelist Mark. As touching the Exposition of that which followeth from this third verse unto the 32. Read the 19 Chapter of Matthew. 32 And they were in the way going up to Jerusalem: And JESUS went up before them, and they were amazed, and followed and were afraid and jesus took the Twelve again, and began to tell them what things should happen unto him. A. christ went before, meaning thereby to declare with how priest and willing a mind he went unto the cross. The Disciples follow, but sorrowing, murmuring, and with Heavy Cheer, because he would cast himself willingly to manifest Danger. Also they marvel at his constant mind: and they feared lest they themselves through him should come into like peril. Read the 20. cap. of Math. beginning at the 17. verse. 35. And james and john the sons of zebedee came unto him, saying. Master we would that thou shouldest do for us whatsoever we desire BU. These words declare how greatly flesh and blond falleth from the right path, and with how great Desire inflamed by ambition it climbeth unto Honour. The disciples heard a little before, what and how great things the Lord should suffer: But as though they had heard no such matter they dream by and by of a temporal Kingdom. But it was said unto them ye wots not what ye ask. As concerning the agreement between our Evangelist Mark, and Matthew about this History, we have sufficiently spoken in the 20. Chapter of Matthew all ready. As touching that which followeth unto the forty two Verse. Read the Twenty chapter of Matthew. 42. But jesus when he had called them unto him, said unto them ye know that they which seem to bear rule among the Nations reign as Lords over them: and they that be great among them exercise authority upon them, (But jesus when he had called them) A. Our Saviour, christ used great modesty and gentleness toward his disciples, who, although they had heard him so often speak of the cross, yet foolishly and ambitiously looked for earthly dominion and government. (Ye know that they which seem to bear rule) Matthew more plainly saith. Ye know that the Princes of the Gentiles have dominion over them: and they that are great exercise authority upon them. As if he should say. So often as ye hear me speak of the Kingdom of Heaven, (the which is spiritual, and differeth no less from the Kingdom of this World, than the Earth differeth from the Heaven) I would not have you to imagine such a show and Glory of Things as you see in earthly kingdoms. B. For ye know that they which seem to bear rule among the nations of this world, exercise authority upon the people which are subject to their authority, take heed that it be not so among you. BU. A man truly may marvel with what Face they can challenge to themselves Kingdoms and lordships, which require to be counted for the true Successors of christ, and of the Apostles: seeing the Lord so plainly saith, it shall not be so among you. B. It is the Office of Bishops to teach, and to go before the flock, in example of Godly life: But truly disdain pomp and the pleasure of this World will not suffer many to do as they should do. But for this, and that which followeth unto the 46. Verse Read the twenty Chapter of Math. 46. And they came to Hiericho, & as he went out of the city of Hiericho with his disciples, and a great number of people: Blind Bartimaeus the Son of Timaeus, sat by the highways side begging. (Bartimaeus the Son of Timaeus) Our Evangelist maketh mention but of one blind man adding his name of whom Matthew maketh mention saying that there were two blind men And he saith that he was called Bartimaeus: and making the same more plain, he addeth also saying: The son of Timaeus. Whereby it appeareth that this man was well known among the greatest part of men. As concerning this Verse and the two Verses following, read the 20. cap. of Matthew. And jesus stood still and tommaunded him to be called: and they called the blind man saying unto him. Be of good comfort, rise he calleth thee. (And jesus stood still.) A. Luke hath: And he commanded him to be brought. Matthew hath. And he called them. (And they called the blind) Only our evangelist Mark maketh mention of these things. E. The Apostles obeying the commandment of the Lord, do call him, adding moreover this saying. Be of good cheer arise jesus calleth thee, By the which words the blind man conceived such hope, that casting away his cloak, by the which he was defended from the could, that he sprang & ran to jesus. As touching that which followeth concerning the exposition of the other two verses following. Read the 20. cap. of Matthew. 51. And jesus answered and said unto him. What wilt thou that I do unto thee? The blind man said unto him master, that I might receive my sight. (Master) A. Our Evangelist useth here the Chalde word, Rabboni, master for the which the Hebrews have Rab, or Rabbi, The Evangelist Mat. hath: Lord that our eyes may be opened. Luke hath. Lord that I may receive my sight. 52. jesus said unto him: Go thy way thy faith hath saved thee. And immediately he received his sight & followed jesus in the way. (Go thy way thy faith) A. Luke hath, receive thy sight, thy faith hath saved thee. And by & by, he received his sight and followed him: glorifying god, And all the people when they saw it, gave God the praise. As concerning this faith. Read the 9 of Mat. BU. Faith truly saveth us & not our works, nor merits. For it cometh by the divine mercy & free grace of God, that we live. (And followed jesus in the way) wheresoever faith is, there is a diligent study to hear God's word: & a following of christ without delay. For Faith before all other things justifieth us, and keepeth us in the obedience of the law of christ, that we may at no time departed from his way. FINIS. Chapter the 11. ANd when they came nigh to jerusalem unto Bethphage, & Bethany, at the mount of Olives, he sendeth forth two of his Disciples. Our Saviour christ at the last cometh to Jerusalem in the which he should be offered a sacrifice for the sins of the whole world, and should redeem the believing from sin and death. But before he played the priest in offering himself, he would show himself to be a king also, and a deliverer of his faithful people, For therefore he entereth with kingly pomp into Jerusalem. 4. And they went their way, and found the Coulte tied by the door, without in place where two ways met and they loosed him. A. This our evangelist & Luke also make a large description how the Apostles went to bring the ass, and the coulte. In stead of the which the Evangelist Matthew only hath. And the disciples went & did as jesus commanded them. (And found the coul●) Luke more briefly saith. And they found as he had said unto them. 5. And divers of them that stood there, said unto them. What do ye losing the Ass. Luke writeth that they were the Owners of the ass that asked this question (what do ye loosing the ass.) That is to say: why do ye lose the ass. Or eyes it is thus much to say what will ye do when ye have loosed the Ass. As touching the rest, and that which followeth. Read the one and twenty Chapter of Matthew. 9 And they that went before, & they that followed cried saying. Hosanna. Blessed is he that cometh in the name of the Lord. (And they that went before) B. At what time this acclamation or cry was made unto christ by the multitude. S. Luke declareth in these words: saying. And when he was now come to the going down of the Mount of Olives, the whole Multitude of the disciples began to rejoice and to praise GOD with a loud Voice for all the Miracles that they had seen, saying. Blessed be the King that cometh in the Name of the Lord. And straight way he addeth that which neither Matthew nor our evangelist Mark addeth, saying: Peace in Heaven and Glory in the highest. By the which Words the People mente to declare that then true Peace was given to men in Heaven, and that the Glory of GOD shined forth. Luke 19 As if they had said. The Heavenly GOD is pleased with us. Wherefore we must exalt him he dwelling in the high Heavens: seeing he sendeth unto us the promised king we do well perceive that he is at one with us. Whereupon we will glorify and praise his name, which only of his mercy and goodness hath performed that unto us which he promised. C. It may be the men may be at peace among themselves, and in the mean time at War with God. S. Paul saith that christ hath pacified all things both in Heaven, Coloss. ●. and in Earth Christ therefore is the bond of our conjunction. Wherefore God must be glorified for that peace. For than he revealed his Glory which shineth in all his works, but specially in this his mercy and redemption. Luke beside these things addeth saying. And some of the pharisees of the Company said unto him, Master rebuke thy Disciples. He said unto them. I tell you that if these hold their Peace, then shall the Stones cry. And afterward when the Children cried to him Hosiahna in the Temple they were displeased which were the chief priests, because the honour of the Messiah was attributed unto him and they said unto him. Dost thou hear what these say. Read the one and twenty Chapter of Matthew. christ doth plainly declare that those things which are here done, are done by the spirit of God. If these saith he, hold their peace, the stones shall cry. R. That is to say, God hath so appointed that christ at this time should be made manifest, and shall enter into his Kingdom. And who can make the decree of GOD of none effect. That which is done, is God's work. Luke 19 And who can let that this Work of God shall not be promoted. If Men hold their peace, then shall Children cry, And if Children keep silence, then shall the stones make anoyse, For christ must be revealed, maugar the Heads of the high priests, Scribes, and Pharisees. After these things he addeth by and by, saying: ●uke 19 And when he was come nigh, he saw the City and wept over it saying. If thou hadst known. etc. The which we will declare when we come to the same chapter of Luke. As concerning the Exposition of that which followeth unto the 18. Verse Read the 21 cap. of Matthew. 18. And the Scribes and high Priests heard it, and sought how to destroy him: For they feared him, because all the People was astonied at his Doctrine. A. The evangelist Luke hath: And he taught daily in the temple, but the high priests, Scribes, & Elders of the People sought to destroy him etc. B. Let every Christian here note in these high priests and scribes the nature of true impiety. That which christ did was the work of the Holy Ghost, whereat the Scribes and Sacrificing priests might justly have marveled: And because they had the lawful administration of Ecclesiastical matters, they should have followed it: But behold impiety: it is so far from acknowledging it to be the work of God, and from repentance, that it rather provoketh to cruelty, and to conspire the death of christ As touching that which followeth unto the 25. Verse. Read the 21. Chapter of Matthew. 25 And when ye stand and pray forgieve, if ye have aught against any man: that your Father also which is in Heaven may forgive you your Trespasses. B. We have this matter largely in treated of in the sixth Chap. of Math. God doth require of us nothing more than mutual love, that we might be Gods as it were one to another, that is to say, that his image and goodness may shine amongst us. Now there is nothing that doth more withstand this then Offences by the which the minds of men are alienated and revoked from goodness. To the end therefore we might know that we can obtain nothing at the hands of God without forgiveness of those faults committed against us by our Brethren, he addeth this short sentence. As concerning this remission or forgiveness. Read the Parable in the eighteen Chapter of Matthew. 27. And they came again to Jerusalem: and as he walked in the temple, there came to him the high Pristes, and the Scribes, and the Elders. This time when he came again unto Jerusalem was the third Day after his Kingly entrance into the same. This Verse, and the rest which followeth unto the end of the Chapter is expounded in the 21. Chapter of Matthew. FINIS. Chapter the 12. 1. AND he began to speak to them by Parables. A certain Man planted a Vineyard, and compassed it about with a Hedge, & ordained a wine Press, and built a tower, and let it out unto husband men: & went into a strange country. (And he began to speak to them by parables) BU. The great rebellion of the People of Israel and of their rulers and heads was very notable. The more benefits they received, the more plainly they were instructed in the doctrine of truth, the more they hardened their hearts, the more they contemned yea, a great deal, the more they persecuted the truth, the which notwithstanding, by all that ever they could do, they could convince of error. The Lord therefore now in very good time, setteth forth their ingrateful cruelty, & the just punishment that they had deserved. Namely the besieging and destruction of that nation with their perpetual rejection. (BY Parables.) B: The Evangelist Luke hath. And he began to speak unto the people this parable. (A certain man planted a vineyard) Matthew (who expoundeth the parable) hath. There was a certain householder which planted a vineyard, etc. Because every tree which waxeth barren, must be cut up, as he taught them by the parable following (although outwardly they seemed godly) Even so now he putteth them in mind of the vengeance which hanged over their heads because of their barrenness in Chrystianisme. 2. And when the time was come, he sent to the Husbandmen a servant that he might receive of them the fruit of the Vineyard. A Matthew maketh the matter by these words more plain, saying. And when the time of Fruit drew near, he sent his Servants. Some affirm that those servants which our Evangelist Mark, and Luke affirm, were sent at the first: one, by one: were not the same whom Matthew maketh mention of, to be sent at several times. And therefore, (say they) the parable is thus to be understood, that the owner of the vineyard sent now some, and then some of his Servants about the ninth month which is September, to gather the first and ripest fruit and to bring thereof as a present. But in the month of December, which is twelfth, and last month, he sent (say they) more of his Servants together, to bring to him the whole profit of the Vineyard The which Opinion seemeth to be confirmed by that which followeth in the 5. Verse of this Chapter, where it is said. And again he sent another, and him they killed: and many other, beating some, and killing some. As touching all that which followeth unto the 34. because it is at large expounded in the 22. chapter of Matthew, it shallbe here omitted. 34. And when jesus saw that he answered discreetly, he said unto him. Thou art not far from the kingdom of God. And no man after that durst ask him any question. (Thou art not far from the Kingdom of God. Z. The Kingdom of God is here taken for the Gospel, & for the knowledge of God by christ. To know God and to believe in him, Christ is to be in the kingdom of God. This Scribe certainly had a certain faith and knowledge of things, a mind also which consented unto the truth, the which he professed and acknowledged one thing notwithstanding which was very necessary, was wanting as yet, namely to believe that jesus is he by whom only all things are given, that are good, & that the same is the son of the living God, the anointed christ of the Lord. This thing the Scribe knew not. For he stood with those which questioned with christ to tempt him, as you may read in Matthew. For the exposition of the 6. Verses following. Read the two and twenty Chapter of Matthew. 41. And when jesus sat over against the Treasury, he beheld how the People put money into the treasury, and many that were rich cast in much. (And when jesus sat over against the Treasury) A. This treasury is called in Greek Gazophulakion, the which signifieth a place for treasure to be put into. The Ark was that into the which the money that served for the use of the temple of the lord was put; ●. Kin. 12. of the which we read thus. Then jehoida the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as every man cometh into the Temple of the Lord, And the priests that kept the door, put therein all the money that was brought into the house of the Lord. All voluntary oblations were cast into this treasury, of the which whatsoever was necessary for the use of the temple was bought, we read of another treasury in the book of Nehemy, where it is said. Nehe. 10. The children of Israel, and the children of Levy shall bring up the Offerings of the Corn, of the wine, and of the oil unto the chambers, & there shall be the vessels of the sanctuary, & the priests the minister, & the porters & the singers. it was needful truly to be a place meet to contain much, that should have all these things in it, & not little. But it is evident that the treasury whereof Mark, & Luke make mention was a coffer, as we read in the place cited out of the book of Kings. For the exposition of the 42. verse, read the 22. of Math. 43. And he called unto him his Disciples, & saith unto them, verily I say unto you, that this poor widow hath cast more in, than all they which have cast into the Treasury. C. These words of christ contain doctrine very profitable, namely, that whatsoever men offer unto God is not esteemed according to the outward price, but only according to the affection of the heart, yea: & that his piety is more which offereth a little according to his ability, then his, that offereth much of his abundance. Therefore this doctrine is profitable in two respects. For God doth encourage the poor which seem to be destitute of ability to do well, that they might not let to declare their desire to do well, though it were never so poorly: because, if they consecrate themselves, their small oblation shallbe no less precious than if they did offer all the treasure of Croesus, Again they are admonished which have more plenty, & which are endued with more gifts, that it is not enough if they excel in giving those that are poor & not able to give: because it is less thankeworthy before god for a rich man to give some mean gift of his great abundant, then for a poor man to strain himself in his poverty to give a mite or dodkin. That therefore which is here spoken of oblations ought now to be extended to giving of alms. For they tend both to one end, & both are given to god. As we have no external temple, as we have no external sacrifice te offer, & as we have no external priesthood even so we have no treasury but the relieving of the poor, & the feeding of the hungary, & helping of those also the minister to the temple. whatsoever we give unto these God truly acknowledgeth it to be given unto him. Every man ought to have regard to his ability: god hath respect unto ●. things, namely to the mind & to the person. Now therefore saith S. Paul) perform the thing which ye began to do: that as there was in you a readiness to will, 2. Cor. 11. even so ye may perform the deed of that which ye have. For if there be first a willing mind, it is accepted according to that a Man hath, and not according to that he hath not. And to what end doth the Apostle speak these things. Surely that as well the poor as the rich should give freely with a cheerful mind, to the relief of our Brethren and to perform those Offerings which God hath commanded. But let the Rich men take heed that they despise not the small gift of the poor: and let not the poor be discouraged in that they want ability to give freely as the rich do; it is sufficient to bring a willing mind. If we be poor, let us Offer for all that the things which we are able & then we may assure ourselves that we offered an acceptable sacrifice to God. 44. For they all did cast in of their superfluity: But she of her Poverty did cast in all she had, even all her living. (For they did cast in) C. The Lord here showeth a reason wherefore this poor widow offered more than all the rest. (She of her poverty did cast in all she had) The piety of this Widow was not to be found in many, which came not into the presence of the Lord without somewhat, no, rather than she would so do, she would leave herself destitute of Food. And this simplicity is commended of the Lord, that forgetting herself, she would declare that she & all she had was the Lords. And in deed the principal sacrifice that is required of us is the denying of ourselves. FINIS. Chapter the 13. 1. AND as he went out of the temple one of his Disciples said unto him. Master, see what stones, and what buildings are here, BU. Our Saviour christ at the length preacheth banishment and Destruction to a nation and People, not knowing how to repent, and despising eternal Salvation. These hoped that they should be preserved by the holiness of the temple, (even as their Fathers cried in the time of jeremy the Prophite. The Temple of the Lord The Temple of the LORD, (But the Lord doth prophecy that the Temple also shall be destroyed. These things are expounded in the 24. Chapter of Matthew. 11. But when they lead you, & present you, be not careful aforehand, neither take thought what ye shall speak: But whatsoever is given to you in the samehower, that speak ye for it is not ye that speak, but the Holy Ghost. These Words are expounded in the tenth of Matthew. (Be not careful aforehand) Matthew hath. Be not careful how or what ye shall speak. Let this sink in your hearts that ye must not premeditate what your defence shallbe. (But whatsoever is given to you) Matthew addeth, for it shallbe gyeven to you in the hour what she shalspeake. (For it is not you that speak) The like words hath Matthew in effect. But Luke thus. For I myself will give unto you a mouth and Wisdom, the which your Enemies shall not be able to Gainsay nor resist. For the exposition of the twelfth verse. Read the tenth of Matthew. 13. And ye shallbe hated of all men for my name's sake: But who so endureth to the end the same shallbe safe. (And ye shallbe hated of all men) Luke addeth: And one Hair of your head shall not perish. The which expoundeth the Words of Matthew. Where he saith, but all your hairs are numbered. (But who so continueth to the end) Luke hath: By Patience possess your Souls. R. It is a commandment, and consolation in all Adversities. For it teacheth what is to be done, and what is to be hoped for: As if he should say: Conceive Patience in your souls, seeing you are compassed about on every side with so many troubles. I would not have you under the pretence of the Gospel, violently and seditiously to resist, but I would have you to be patiented. For God hath such a care over you. that he will even preserve the hairs of your head, neither shall one hair of your head be pluck up, without the will of your Father. For whether it abide in the head, or whether it be pluck out, it is God's gift. Wherefore if God have so great care of your hairs, how much more will he care for your life & safeguard. Whereby we have to learn that whatsoever happeneth unto us by the will of the Father is not loss is not destruction, is not death, but it is gain life & felicity. For no trouble by the will of the Father can happen to the Godly, but it is most happy and the best. All that followeth unto the 34. verse is expounded in the 24. cap. of Mat. 34. As a man which is gone into a strange Country, and hath left his house, and given authority to his servants, and to every man his work & commanded the Portar to watch. B. This parable pertaineth Generally to us all, because we are all as Servants, to whom the Lord departing hath committed his substance hath enjoined to every man his work and hath commanded the Portar to watch. For there is no man which hath not received some gift of christ to dispense to his Brethren. Neither is there any that hath not his proper office and Vocation. We must watch therefore Faithfully to dispense the gifts of the Lord according to his will. But specially it is the portars office to watch, because the custody of the house is committed unto him: Even so truly they must watch more than the rest, to whom the care of congregations is committed. By this parable therefore christ speaketh thus unto us. It fareth with you as it fareth with Servants which are set in Authority by their Master to govern the house. Among whom the portar hath received special charge to watch against the Thief that cometh in the Night. Therefore as every one of them do their office, and the portar diligently playeth the Watchman, even so, I require of you above all things diligent and faithful watching. For I depart in Body, but the time will come when I shall return again in judgement. But for that I point no certain Day, I show no certain time: only I show that I will most certainly come, the time being uncertain to you. Watch therefore always looking for that my coming. Read the 24 Chapter of Mat for the next Verse. 37. And that I say unto you, I say unto all watch. Lest any man should think the same which was spoken to the disciples not to pertain unto them these Words were added. (Watch) BU. Not without cause these words of the Lord, watch: aught always to sound in our Ears. For it telleth us what we should do all our Life tyme. Our life is a warfare upon earth. Therefore we must always watch. FINIS. Chapter the 14. AFter two Days was the feast of Passover, & of unleavened bread and the high Priests and the Scribes sought how they might take him by craft, and put him to death. BU. Now the Evangelist Mark, cometh to the absolute perfection of our salvation. Namely to the description of the salutiferous and wholesome Sacrifice of our Redemption by the Death of christ: in the which first he rehearseth the causes of his death, the which in deed appertaineth to the Adversaries of christ, to the high priests I mean, and to judas the traitor, who being blinded with covetousness and Envy sold the Lord for a small price. And then he maketh mention of his last supper. All the which Things are at large expounded in Math. Read the 26. cap for that which followeth unto the 10. Verse. 10. And judas Iscarioth one of the twelve went away to the high priests to betray him unto them. The evangelist Luke sayeth that Satan entered into judas, in these words. And Satan entered into judas, whose surname was Iscarioeh which was one of the twelve, We have plentifully entreated here of in the 26. of Math. where you may read of the same. 47. And one of them that stood by, drew out a Sword, and smote of a Servant of the high Priests, & cut of his Eare. Luke addeth saying. But jesus answered and said, suffer ye thus far forth, and when he had touched his ear, he healed him. R. jesus turning to his Disciples, said. God forbidden that ye should fight with the Sword, I will that ye suffer my Adversaries to show their cruelty upon me, so far forth as it is permitted unto them. I know not you to be my Aduengers, there is an other to whom I have committed all Vengeonce, he when he seethe time convenient will revenge all injury done unto me. Wherefore suffer ye them to rage's against me at this time so far as they can. For in healing Malchus Ear, he sufficiently declareth that he misliketh of Peter's deed above all the rest. So that the more infirm and weak christ seemeth to be at this time, the more respect we ought to have unto this Miracle. For he was captive unto his Enemies in body, but not in Power and Majesty. For although he useth not his majesty to the oppressing of his enemies, he declareth notwithstanding by this healing of Malchus that the same is present with him, to the end he might declare that he was a Captive by his own free will, and not by man's force. 51 And there followed him a certain young man clothed in linen upon the bare, and the young Men caught him. C. How it cometh to pass, that certain imagine this to be john, we know not: neither doth it make any great matter: it pertaineth more to the matter to note wherefore our Evangelist only maketh mention of this story. He did it truly to this end that we might know how shamefully and ragingly the wicked ranged and hanched their prey, in apprehending a man unknown to them and not suspected of any matter. Who this young man was (as it may be by probable reasons conjectured) we have showed in the 2●. cap. of Math. 54 And Peter followed him a great way of, even till he was come into the Palace of the high Priest: and he sat with the Servants and warmed himself at the fire. BU. It is a token of great love that Peter followeth the lord: and of fear in that he followeth him a far of, & of rash foolishness in intruding hymhimselfes into the Court of the high priest. For the rest that followeth in this Chapter, read the 26. of Math. FINIS. Chapter the fifteenth ANd a none in the Dawning the high priests held a Council with the Elders, and the whole Congregation, and bound jesus and led him away, and delivered him to pilate. BU. Now Mark declareth what was done with the Lord before Pilate the Deputy, to whom the jews delivered him to be put to death. All these things are more plentifully expounded in the 27. of Matthew. 6. At that Feast pilate did deliver unto them a Prisoner whomsoever they would desire. BU. The intent of the Deputy is declared in that he goeth about to deliver an innocent, and one that deserved no punishment: but in vain, for he was overcome by the wickedness of the jews. Furthermore Pilate dealt not so seriously and with so great constancy as it was needful. Ye shall have a more plentiful Exposition of these Things both in matthew, and in john. 16. And the Soldiers led him away into the Hall, called praetorium, & he called together the whole band. BU. first the evangelist noted what the Lord suffered of the ministers of the jews in the palace of the high Priest: & now he teacheth what he suffered at the hands of pilate's servants a heathen judge after he was condemned in the judgement hall, and finally, lie how he was led unto the Death of the Cross. All these things are to be seen more at large in Matthew, and john. And they brought him to a place named Golgatha: which is if a man interpret it is the place of dead men's Skulls. Mark diligently describeth what was done after his condemnation in the place call Calvary. Namely how christ was nailed and hanged on the Cross between two thieves, what he did speak on the cross, what was done about him, and at the length how he yielded up the Ghost. 34. And at the ninth hour jesus cried with a loud voice, saying Eloy, Eloy, Lamasabacthani, which is, if one interpret it. My God, my God, why hast thou forsaken me. The Evangelist Mark bringeth here many words which were then used of the most of the People among the jews. Notwithstanding they were corrupted by the long captivity of Babylon: Among which also he wrote this Eloy, Eloy. The Hebrews say Eli, Eli, as Matthew also hath. Many affirm that Mark wrote Eli, Eli, But what this word Eloi signifieth read the 27. of Matthew. 37. But jesus cried with a loud voice, and gave up the Ghost. (And gave up the Ghost) After that christ had thus given up the Ghost, and committed his soul into the Hands of the Father, some have written that he then descended in to hell, which they call Limbos Patrun where (as they dream) the souls of the Father's rest: to whom (say they) he preached, until he rose a gain, being moved so to affirm, by this place of Peter, where it is said: 1. Pet. 3 In the which spirit also, he went and preached to the spirits that were in prison. And the Veil of the Temple did rent in two parts, from the Top to the Bottom. BU. Mark now maketh mention of certain things which followed the death of the Lord which do commend the Price of his Death, and do set forth the Majesty of him being now a Dying. Straight way after that death of the Lord saith Mark the vail of the Temple rent in two from the Top to the bottom. The Vale was that which went between the sight of the People and the Holy things which were in the Temple. Whereby we have to learn that shadows vanish away so soon as the light of the truth shineth. The rest concerneth the Exposition of this Verse, and that which followeth ye shall find in the seven and twenty Chapter going before. FINIS. Chapter the sixteenth AND When the Saboth day was past, Marry Magdalene, & mary the Mother of james and Salome, brought sweet smelling Ointments that they might come and anoint him. (And when the Saboth day was pass) BU. In this last Chapter, the evangelist describeth the true resurrection of the true Body of our Lord jesus christ from the dead, and that which the other two Evangelists have done largely, our evangelist Mark hath knit up in few Words: because these few words in steed of many might seem to suffice. The Godly women come to anoint the body of the Lord that it might abide sweet, & that it might not stink through corruption. Therefore they bring such ointments as are of force to dry up and consume the moist humours of the body, to the end the same might thereby be kept uncorrupted. Now, because they found not his body: it is evident that the same was risen. 2. And early in the morning the first day of the Saboths' they came unto the Sepulchar, when the son was risen. BU. The time is here noted when these women went to the Sepulchre, that thereby we might gather the time of the resurrection also. (The first day of the Sabothes) This day is the first day in the week next following the Saboth, being the very same which for a memorial of the resurrection we call Sunday. That which is here called the Sabothe is to us Saturday. A. Read the 28. cap. of Matthew. 6. And he saith unto them be not amazed: Ye seek jesus of Nazareth, which was crucified: He is risen, he he is not here, behold the place where they had put him: BU. Note here diligently how by the Testimony of the most holy Angels of God, the special points of our redemption are revealed and declared unto Men. Luke 1. For the incarnation of our Lord was showed unto the Virgin Mary by the Angel Gabriel. And now Angels, being ministers of truth are witnesses of his resurrection from Act. 1. the deed: When the Lord standing upon mount Olivet ascended into Heaven. Angels appeared and testified that the Lord jesus should so come again to judgement as the Disciples saw him ascend into Heaven. Wherefore if we will not let to believe sworn witnesses, how much more ought we to give credit unto Angels, & the Ministers of truth. (Behold the Place where) It is the true property of a human body to be in one certain place. And because the Body of the Lord which was risen from the dead, was no more there, where it was at the first, it followeth that the true body is risen, & the very same which was laid in the Sepulchre, and to conclude it followeth that the same body rising again lost not the property of a human Body, for then the Angel should not have truly said. He is not here. Read the 28. cap. of Matthew. 7. But go your way, and tell his Disciples, and Peter that he goeth before you into Galilee. there shall ye see him, as he said unto you. BU. This also pertaineth to confirm the verity of Christ's body. For that Local moving doth show the Verity of Christ's body. (There shall ye see him) As if he should say. There ye shall see him he place being certain, ye shall see him not as a spirit, but as a true man. 11. Afterward he appeared to the eleven as they sat together, and cast in their teeth their unbelief and hardness of heart: because they belyeved not them which had seen that he was risen again from the dead. Some English translations have. (As they sat together at meat) But it cannot be gathered by the Hebrew nor Greek text, but rather that they sat together weeping, Luke 24 and in prayer. For certain it is, that this was the first Vision or appearing of christ, which was about Midnight (as it may be gathered by Luke) which was no fit or convenient time for supper. Again if they had been at meat, it is not like that Luke would have said that the Lord standing before them asked them for meat. Or if they had any thing to eat. For he should have seen himself whether they had, or no. But it is the Hebrew phrase of Speech to use this word sitting for resting in any place. (And cast in their teeth) Where as some restrain these words of Mark unto Thomas, it seemeth to be to much coacted, or Wrested, so that it is better more simpelie to expound it thus, that Christ when he Appeared at the first to his Apostles, rebuked them because they would not believe those Witnesses that saw him after his Resurrection. Howbeit their hardness of heart is not only condemned in this that they give no credit unto the words of men, but because they being convicted by the event of the matter itself, would scarce believe the testimony of the Lord himself: Wherefore justly the hardness of their hearts is cast in their teeth: because to their slow dullness obstinacy was also joined, even as though willingly they desired to suppress that which manifestly appeared to be true: not that they went about to extinguish the glory of their master, but because of their dullness which made them uneasy to be taught, & hardened them. BU. But it is not here expressed unto us, what words the Lord used in this reprehension of his disciples. Luke 24 In Luke we read certain words which tend to this end where by we may gather what that was which is not here expressed. Let us hereby learn to know that the Lord is angry, & greatly displeased with our unbelief which have such evident testimonies of the resurrection of our Flesh, and yet do doubt. We must all ways firmly believe that which is confirmed with such undoubted testimonies, As touching that which followeth unto the 19 verse. Read the 28. of Matthew. 19 So then when the Lord had spoken unto them. He was received into Heaven, and sat him down on the right hand of God. (So when the Lord had) BU. An other special point of our Religion is here put down unto us by Mark, to the which at the length all Things being finished our lord jesus came at the length. (He was received sayeth he into Heaven) He hath put down that unto us in few words which Luke by many words declareth. For the ascension of the Lord into Heaven. Read the 8. of Math. (And sat him down on the right hand of God.) BU. That is to say, he being entered into his Kingdom hath received power of all things both in heaven and in Earth. As concerning the right Hand of God, the sitting of CHRIST at the right Hand of the Father, and the Kingdom of CHRIST we have spoken largely in the 22. cap. of Math. 26 and 28: 20. And they went forth, and preached every where, the Lord working with them, & confirming the Word with signs following. BU. Hear the exact faith, and the continual diligence of the Apostles of the Lord is commended unto us. They Obeyed the LORD which commanded them to preach the gospel throughout the whole World: leaving unto us an Example to frame ourselves, and all that we have according to the will and pleasure of the Lord. As touching that which concerneth the more Ample enlarging of the exposition of this place Read the 28. Chapter of matthew, the 20. verse. FINIS Finalis. AMBROSE in Lib. DE Virginibus. Omnis anima accedit ad Chrystum: quia omnia Christus est nobis. Si vulnera curare desideras medicus est. Si febribus aestuas, fons est. Si gravaris iniquitate, justitia est. Si auxilio indiges, virtus est. Si mortem times, vita est. Si coelum desideras, via est. Si tenebras fugis, lux est. Sicibum queris alimentum est. THE NAMES OF THOSE out of whose works this exposition is gathered as followeth. Martin Bucer. B. Caluine. C. Erasmus. E. Musculus. M. Philip Melanchton P. Erasmus Sarcerius E. Brentius R. Bullinger BU. Zuinglius Z. Vitus Theodorus V. Augustine Marlorate A. The Argument. C. LUKE, the faithful writer of the evangelical History, was the inseparable Companion of the Apostle Paul, even as he plainly giveth Testimony of himself. Many affirm that this Luke was at the first by his profession a Physician at Antioch. afterward, when he came to the Knowledge of Christ, that he was studious in the Faith, and exercised in Christian piety to his great commendation: and they apply unto him this place of S. Paul. Dear Lucas the Physician greeteth you. A. The which notwithstanding hereafter we will show to be very unlikely. Colos. 4.14 But their opinion is more probable, which affirm him to be one of those three, which brought the latter Epistle to the Corinthians, as we may read in the 18. verse of the 8. Chapter to the Corinthians. 2. Timot. 4.11. And this is without all controversy, that Paul made mentition of this our evangelist, when he wrote thus unto Philemon: Marcus, 2. Timo. 2.8. Aristarchus, Demas, Lucas, my fellow labourers salute you. And writing unto Timothe, he showeth that he suffered with him all manner of perils for the name of Christ, when as all the rest of his fellows either forsook him, or else fell away. Luke (saith he) is with me alone. C. notwithstanding that which Eusebius affirmeth is to childish as that Paul is the Author of that Gospel, of the which S. Luke beareth the name, because he maketh mention of his Gospel. As though it did not evidently appear by that which is strait after added, that he speaketh of the whole preaching, and not of one Book. For he saith, For the which I suffer trouble, even unto bonds. And it is certain that he did not suffer bonds, for the writing of a Book, but because he did minister & preach with open mouth the Doctrine of Christ, A. More over this faithful Servant of christ. S. Luke hath left unto us two sacred Histories, the which he hath written no less diligently than faithfully. R. In the first he hath written both Learnedly and also most plainly, concerning the acts, Doctrine and Gospel of our Lord and Saviour jesus Christ: in the other, he hath very artificially penned the Acts of the Apostles of christ from the time of his ascension into Heaven. And both these he he queathed to a certain godly Religious man named Theophilus his dear friend: C. that having the custody of this Heavenly treasure, he might faithfully leave and dispose the same unto his Posterity. A. But because the author himself, contrary to the manner of the other evangelists, hath made a preface to this evangelical history, let us contented with these few words, come to the explication of the same. FINIS. Chapter the first. 1. FOr as much as many have taken in hand to set forth in order the declaration of those things which are most suredly to be believed among us. (For as much as many) R. This Exordium and preface, which Luke hath set before his work, showeth to whom this work was dedicated: and also what moved the author himself to write the same. C. Where fore only Luke maketh a preface to his Gospel, that he might briefly show the cause which moved him to write. But where as he writeth to one man alone, it seemeth very absurd: seeing it rather appertained to his office, to call men generally to the Faith, by the open sound of the Trump. Therefore it seemeth not meet, that the Doctrine, which belongeth not to one or to two, & no more, but to all estates of men, should be by him privately dedicated to his Theophilus. Hereupon it came to pass the some thought this word Theophilus, to be a name appellative, and that all the Godly are called theophilos, that is to say Lovers of God, of the Greek word Theos and Philos. To the which Opinion the Epithet which is therewithal added is contrary: For he calleth him, Most excellent Theophilus. And, we need not be a feared, of that absurdity, which moved them to that judgement and opinion: for the doctrine of the Apostle Paul, doth not therefore the less appertain to all men, because he hath dedicated some of his Epistells to certain Cities, and other some also to men. Nay, if we call to mind the condition of their times, we will confess that this was very well & wisely foreseen and done of Luke; The World was full of Tyrants, which with fear and terrors hindered the course of their Doctrine. This gave sathan and his ministers occasion to disperse abroad the clouds of errors, which might obscure and trouble the pure light. And because the common sort of men were not careful enough for the keeping of the purity of the Gospel, and few diligently weighed what sathan craftily went about, and how great danger there was in such fallacies and subtle snares: as every man excelled others in faith which was rare, and in the excellent gifts of the spirit, so it became him to use the greater care and diligence to keep the Doctrine of Piety, all that he could, pure and unspotted from all corruption. Such were chosen of God to be as it were preservers of his word, and faithfully to leave and to Dispose unto their Posterity, the heavenly Doctrine which they had in their custody. Wherefore, to this end, and for this cause Luke dedicateth his Gospel unto Theophilus, 2. Timot. 2 14. and 3.14. that he might take upon him the faithful custody of the same. The which office Paul also commendeth and enjoineth his Tymotheus. B. Also many of the ancient Fathers affirm that the Evangelist Mark, writ his Gospel upon the report of Peter, and the Evangelist Luke his Gospels from the mouth of Paul. Many think that Mark did so, whom Peter calleth his son. Furthermore, they say that he was also a Companion of Paul, 1. Pet. 5.13 Colos. 4.10 of whom he himself speaketh, saying, Aristarchus my Prison fellow saluteth you, and Mark, Barnabas sisters son. Last of all, they say that he preached Christ the twelfth year after he had suffered his Passion; in Egypt and in Alexandria; and that he interpreted those things which Peter preached. And heereuppon they are brought to believe that he saw the Lord in the flesh, and that he believed in him, and also that he knew many of those things which he hath written by his own sight. BU. For whereas some make him only an Abbridger of Matthew that is altogether untrue: For otherwise there should be only three Evangelists: even as we have showed in the Argument of the Gospel after Mark. But concerning Luke, it is evident enough by this Prologue that he received those things which he hath written, not of Paul, (who knew not Christ before Stephen was put to death) but of th●se which had seen with their Eyes from the beginning those things which were done by the Lord, and were some part of those things which they declared. But why these two writ their Gospels after Matthew, or Matthew after these two, when as notwithstanding the whole three show one thing, this seemeth to be the more likely cause, for that they wrote them in divers countries, and the same far distant one from another, in so much that the one had no hope that the writings of the other would come unto the Country where he was. For who need to doubt but that they, which from the beginning knew & understood by Faith these wonderful jests and most wholesome words of the Lord, appointed their Preachers to put the same in writing, least any of them should be forgotten: and so by this means other Gosples were written to other some? The which occasion Satan by and by taking, thrust in al-also his Evangelists into the Churches, which took upon them to write the sayings and deeds of the Lord, but mingled withal their own dreams and Imaginations. Whereby it came to pass (as the Nature of man is always wont more to fancy the Imaginations of men, the which thing the delight itself which is always taken of Fables, Tales, Pageants, and such like vain Fantasies, manifestly proveth) that many preferring Lies before the truth, forged unto themselves a sayned Christ. And thus a book concerning the Infancy of our Saviour was received of many, with many other gospels and writings, not only Apocrifa, but also very pernicious; with the which the godly Bishops afterwards had no light contention. This mischief began to take place in Luke's time: whereupon seeing that neither the Gospels of matthew, nor of Mark were in that Region, was moved with the love of truth and sincere Chrystianisme to write the Gospel, by which, not so much this Theophilus (to whom specially he wrote the same) as others also, omitting trifells, might have the certainty of those things, concerning which they were taught. Therefore the Evangelist Luke saith here (For so much as many have taken in hand) As they which have written Gospels in the names of Bartholomew, of Andrew, of Nicodeme, of Mathie, of the Nazarites, and in the names of many others. C. He seemeth here to allege the cause of his writing, which ought rather to have stayed him from writing. For to write a new which was handled already of many, was a superfluous labour, if so be they had faithfully and truly done their duty. But he doth not so much as in one word accuse them either of deceit, or of negligence, or of any other fast: therefore in effect his words are as much as if he should say that he will do that which is already done. To this we answer. That although he spareth others which had written before, yet notwithstanding he doth not altogether allow their labour. He doth not expressly say they had written of doubtful things: but challenging unto himself the certainty of matters, modestly derogateth from them sure and undoubted credit. If any man object and say, that it rather became him sharply to inveigh, if so be they deceived; We answer again, that it might be that their offence was not great, which was rather committed of rash zeal than of malicious wickedness: and that therefore there was no cause why he should vehemently reprove them. And it is likely that they were only certain entrances and proffers, which being at the time not greatly hurtful, had afterward done more harm to the faith, if so be they had not been provided for in tyme. Moreover it is profitable to note, that God which provided this remedy by Luke for superfluous writings, by his wonderful counsel brought to pass, that others being by public consent rejected, these only might have credit, in whom his reverend majesty perfectly shined. Whereby their madness is less tolerable, which do now set forth unto the whole World wicked and ungodly fables, under the name of Nicodemus, or of any other. (To set forth in order) E. He useth this phrase of speech, because some others had set forth certain things unperfectly gleaning here and there and not prosecuting any thing at the full. Yea the Evangelist Matthew himself, although he be more plentiful than the rest, and beginneth with the very Nativity of Christ like a historiographer, yet notwithstanding he hath pretermitted almost all the Chyldhoode, and youth of Christ. Also the Gospel of Mark omitteth many things, and beginneth the evangelical History at the preaching of john the Baptist. john toucheth certain things gleaningly, as omitted of the rest. Wherefore S. Ambrose giveth unto Luke a Historical or peculiar style. For when he hath given to every one of the Evangelists that which belongeth unto him, he saith, S. Ambro. But S. Luke observed as it were a certain Historical order, and hath revealed unto us more of the Lords Miracles: notwithstanding so that the History of this Gospel might comprehend all the Virtues of Wisdom. And a little after he saith, For we have said that this Book of the gospel was penned with a Historical style. To be short, if so be we compare him with others we shall see that he hath bestowed much more Labour, as well in writing of matters, as in expressing Precepts. Also this our Evangelist after the Historical manner beginneth with narration. There was (saith he) in the days of Herod the king. etc. The which History he prosecuteth to the end. (Which are most suredly to be believed) B. The evangelist would have those things which he is about to show, to be taken and received not as matters of Chance, but as Matters of weight and credit, evidently proved, & without all doubt. For somuch doth the Greeke word import. C. There is in this speech a secret Antithesis, or comparison (as we said before) because he challenging to himself the authority of a faithful witness, abrogateth credit from others which taught the contrary. B. Let us learn by this example of Luke, to follow with all diligence, sincerity, & certainty in God's matters, lest at any time we embrace the Imaginations of men for the word of God. Let us be no longer Children wavering and carried about with every wind of Doctrine, in the wiliness of men, Ephe 4.14 in craftiness to the laying wait of deceit. They which are led by their own opinions must of necessity abide doubtful: the which is far from a Christian man, who ought to be most certainly persuaded by the spirit of God of those things which he believeth concerning christ. Wherefore also they which are faithful ministers appointed of God to give unto his family the word of salvation, if at any time (as often times it happeneth unto men) as undiscreet persons they do mingle with the true heavenly food the poison of human inventions, they ought not only most willingly to suffer both themselves & also their Brethren to be admonished thereof, but also entreat them to do it. Whereupon Paul when one did prophesy would have the rest to judge, 1. Cor. 14 29. lest any human thing should creep into the Churches under the name of God's word. Here we see that Luke doth note or accuse none of all those which took upon them to set forth a story of the Lords Acts, of any notable lie or error, but only of uncertainty: and yet notwithstanding he thought that cause sufficient, for him also to write the narration of these things. Verily if in this life we have nothing more wholesome than the Word of God; it is meet that we should not be less careful to set forth & preserve the sincerity of the same, than Satan continually laboureth to leaven & corrupt the same. (Among us) C. This aught to be referred to the faithful. B. But he seemeth very slenderly to ground faith upon the report of men, which ought to be stayed only upon the word of God. And in deed the certainty of faith is attributed to the sealing of the Spirit. We answer, that Faith, except the authority of God be chief esteemed and do first take place will be contented and satisfied with no testimonies of men: notwithstanding when there is first in them the internal confirmation of the Spirit, that they have also given unto them a certain Hystorical knowledge of things. We call that a Historical knowledge, which we conceive of matters done, either by our own sight, or else by the report of others. For concerning the manifest works of God, we must give no less ear unto eye Witnesses, Knowledge Hysterical. than we must give credit unto experience. Moreover Luke doth not follow private Authors, but such as were also Ministers of the word. By the which title he extolleth them above the degree of human authority, saying, 2. Even as they delivered them to us, which from the beginning saw them, themselves with their Eyes, and were some part of those things which they showed. (Even as they delivered them to us,) E. Therefore it evident that the Evangelist LUKE hath written those things which he heard of others. For that is delivered which is by narration uttered from one to another. But he writeth not those things which he hath heard of every one, but that which he hath heard of men of undoubted credit: (that is say) of those which were present at the doing of all those things which they showed. (And were some part of those things which they showed) A. Or, which were ministers of the word. For so they which have been well exercised in the word of GOD thought good to translate it. For he calleth the apostle's ministers of the word, which were appointed ministers in preaching the word of the Gospel. He which only seethe, may report otherwise then he saw: but these were not only eye witnesses, but were appointed also ministers. C. Wherefore they faithfully reported that which they had seen and preached. He meaneth therefore that they testified unto him concerning the Gospel, to whom authority was geeven of GOD to preach the same. Hereof also cometh that security of the which straight way he maketh mention, the which except it be stayed on God, may afterward be shaken and troubled. Therefore it containeth great weight, that he calleth those ministers of the word, of whom he hath received his gospel: because the faithful may thereby gather that they Witnesses which ought not to be denied or excepted. 3. I determined also as soon as I had searched out dylligently all things from the beginning, that then I would write unto thee, most excellent Theophilus. (As soon as I had searched out diligently) E. The old translation hath, When I had attained all things. And the Greek word is metaphorically taken from those, which follow one step by step, lest they lose any whit of the way. Therefore the mind of Luke in this place is to express his pains and diligence in enquyringe & searching out the truth. This note beginning at L. is taken o●t of Francis Lambert by the translator, and added because Marlorate is but brief. L. How diligently we ought to examine those things which are taught, the Evangelist showeth by his Example when he saith, I determined also as soon as I had searched out diligently all things from the beginning. etc. For the Teacher must take heed, that he teach nothing but that is sound, true, and most certain. Also the Godly hearers must be ascertained of that doctrine which they must believe, that it is the word of God, and the most sincere truth. Otherwise they shall not be able to stand against Sin, Death, and Hell. For by Faith only in the word of God these are overcome, the which cannot be firm & sincere, except first of all the mind be assured concerning the truth of the word. (Most excellent Theophilus) E. Theophilus is the proper name of a notable and worthy parsonage, to whom this Book (which appertaineth to all the faithful) was dedicated by S. Luke: even as we have said before in the first verse. 4. That thou mightest know the certainty of those things, whereof thou hast been informed. (That thou mightest know) E. The latin word is not, ut Cognoscas, but ut Agnosias; between the which there is difference: for Cognoscere signifieth to know, but Agnoscere signifieth to know of old, or by proof: As we know him whose face we have seen not many years before. (Whereof thou hast been informed) In old time, they which were newly baptized, had delivered unto them the mysteries of the Christian faith, but by word of mouth without writing: according to the manner of those old divines among the Egyptians, Druids, were sometime in F●ance called Gallia one of the the two estates of l●ke con●ition as the spiritualty is now among us. and of the Druids among the Frenchmen. This, was to be newly instructed in the mysteries: the which Paul, and Luke call in Greek Gatechein: for Echein, signifieth to sound with the voice: whereof came Catechein, which signifieth to teach and instruct by word of mouth those things, which thou wilt not leave in writing. Whereupon they which were taught were called after the same manner Catechoumenoi, or Catechetoi, that is, not yet entered into Religion: and they which taught Catechetai, that is to say, Teachers. The Sense therefore and meaning of S. Luke is this, That thou mightest now more fully and certainly know by writing those things which thou afore time at thy entry into Religion learnedst by word of mouth. Hereby we learn that we must read S. Luke to this end that we might be without all fear and secure in his narration, not doubting whether he speak in good sooth yea or no, but assuring ourselves that we have a true and most certain narration. (The certainty of those things) E. We do the more assuredly know those things, which we have learned by writing and order, specially if we have heard the same before of others, or all one thing of the self same men: because the continuance of the narration doth bring great credit to any thing. C. This place verily is worthy to be noted with diligence: for the World cannot discern faith from an opinion. For that which the World conceiveth hath no certainty: But God would have us sure. There is also another common error, for some men when they would have any certainty, do rather canfirme and stay themselves upon things which come unlooked for, then upon the manifest truth. But we see that God will not have us to wander: for he hath given us that upon the which we may stay ourselves, as this History. Let us use his benefit, and not settle our minds in error and in doubtful matters under the pretence of Faith. And withal let us know that we must not receive for a certainty what soever is spoken, but must use judgement. As for Example, there were many vain Opinions spread abroad after the resurrection of Christ: all which if a man will embrace, there shall be no end. Therefore the Lord gave unto his apostles a deep & wise consideration in writing that we might have somewhat certain. Nevertheless, we must take heed, that we think not the authority of that holy Scripture, to depend upon men, as the enemies of truth dream, but upon the true God, who hath spoken by his holy spirit in his servants. R. Wherefore, how well so ever we know the Canonical Scripture, because the Church hath allowed the same, yet notwithstanding neither the true Church of Christ, nor the Hypocritical and false Church, which is mixed with the true Church, ought to usurp unto them so great authority, as to invert the holy Scripture, to appoint new Commandments of God, and to make new Articles of faith: but we ought rather to do this, that seeing this holy Scripture which the Church hath delivered to us as it were from hand, to hand, is approved and confirmed by most assured testimonies, and seeing that we men are not the Authors, but the Witnesses of the Scripture, not Heads, but Members of the Church, not masters, but ministers, not Lords but the servants of Christ: this I say considered we ought to embrace this Scripture with both hands. Let us submit ourselves to these commandments of God, which are contained in this Scripture, and let us obey this faith, which is prescribed unto us long before by the Prophets and Apostles and so by the whole apostolic church that we may attain true Salvation in christ jesus, the which we ought to desire above all Things in the World. 5 There was in the Days of Herode the King of jury a certain Priest named Zacharias, of the course of Abia, and his wife was of the daughters of Aaron, and her name was Elyzabeth. (There was in the Days of Herode.) B. The Miraculous rising of john the first evangelist, made somewhat to the commending of the price of the Gospel, and of the acceptable time which began when the Gospel was preached in the World. C. Wherefore very fitely Luke beginneth his Gospel at john the baptist: even as a man which would speak of the Day Light, beginneth at the Day star. For he went before the Son of righteousness, which was even arising, as doth the Morning star. The rest of the Evangelists also make mention of him, but they begin at that time when he executed his Office. But Luke seeketh to bring Credit and estimation unto him before he was borne, setteth forth the wonderful and mighty power of God in his Infancy, and showeth that he was appointed of God to be a Prophet before men could discern what he should be, the which he doth to this end & purpose, that he might be heard with the greater reverence, when he should come abroad to set forth the glory of christ. And this Herode of the which Luke maketh mention, was the son of Antipater whom his Father advanced unto the Kingdom: in enlarging whereof he took such pains and Labour that he was called Herode the great. And there are some which think that he was therefore here named of Luke because he was the first foreign King. And that therefore it was a convenient time for the redemption, because the Sceptre was come to a strange Nation. But they which so say, do not well understand the prophesy of jacob, Goe 49.10. where the coming of the Messiah is not simpely promised when the jews should be deprived of the Sceptre, but when the same was taken away from the Tribe of juda. Howbeit this was not the meanings of the holy Patriarch, that the Tribe of juda should be spoiled of his Sceptre before christ came: but that the regiment of the People should be stable in the same, until christ, that in his person the continuance of the same should at the last be permanent. And although at what time the Maccabees flourished the Tribe of juda had no pre-eminence among the rest, and shortly after the last Captain john of the same Nation or Tribe was slain: Yet notwithstanding the Regiment and Rule was not quite extinguished, because there remained as yet a chosen Counsel of the Family and Posterity of David to whom belonged the chief authority: and it continued until the coming of Herode, who by the wicked slaughter of the judges revenged the punishment laid upon him, because he being condemned of Murder, was constrained to choose exile and banishment then to suffer Death. Therefore the Reign of Herode did not break the Sceptre of the Tribe of juda because he was a stranger: but because by his Robbery, and cruelty all the dignity which remained in that Tribe was abolished. And although the Kingly dignity was decayed long before, and the Regiment by little and little almost quite gone, yet notwithstanding that decay is not repugnant with the prophesy of jacob. For God had promised two things which might seem contrary one to the other, namely, that the seat of David should be everlasting: and that after it was decayed he would repair the same again: that the power of the kingdom should be everlasting, and yet notwithstanding a branch should come out of the dead stock of isaiah. Both which must needs be fulfilled. Therefore GOD suffered the Rule which he had erected in the Tribe of juda, to decay for a time, to the end the people might the more earnestly hope and look for the Kingdom of Christ. And when as by the loss of a counsellor, the hope of the faithful was as it were clean cut of, the Lord suddenly shined. And now this appertaineth to the order of the History, when the time of the thing done is noted: but not without cause the miserable condition of that time was therewithal noted under the name of the King, to the end that jews might know, that they must now have respect unto the Messiah, if so be they would faithfully embrace God's covenant. john 1.15.3.18. (A certain Priest named Zacharias) R. Luke going about to describe the Nativity of Christ, because john the Baptist his forerunner was to be sent before him, to testify to Israel that he was the promised Messiah, therefore first of all he describeth the conception and Birth of john. And because a witness hath no credit (specially in matters of great weight) except he be very honest, & of good Fame: Therefore first of all john is described by the honesty of his Stock and Parents, and by the miracles, by which not so much his natitivity was adorned, as the authority of his testimony which he should give concerning Christ was commended. (Of the course of Abia) C. It is evident by the sacred Scriptures, 1. Cor. 24 that the kindreds of the Priests were described of David by certain degrees. In that which matter David did nothing against the commandment of the law. God had given the Priesthood to Aaron and to his sons: the rest of the Levites he had appointed to lesser offices. In this thing David made no alteration: but his purpose was partly to provide that there might be no tumult among the multitude: and partly also to cut of Ambition, & withal to bring to pass that a few might not draw unto them the whole office, and the greater part sit Idle at home. And in that distribution Abia the son of Eliazar had the eight place. Zacharias therefore was of the Priestly stock, of the Posterity of Eleazar, who succeeded his Father in the Office of the high Priest. (And his Wife was of the Daughters of Aaron) R. Luke seemeth to make mention hereof, to show that Zachary took not a Wife of any other Tribe, as many other did, which was against the law of God. C. Moreover for honours sake Luke maketh mention of the stock of Elyzabeth. For it was lawful for Zacharias to marry the Daughter of any common Levite. It appeareth therefore by his Parents one either side that he was in his order no contemned person. But how Elizabeth being of the daughters of Aaron, could be the Cousin of Mary, we will show in the 36. verse of this Chapter. (And her name was Elizabeth) That is to say, The rest of my God. This signification did very well belong and agree to this Woman, seeing that of her he was borne, which preached the everlasting and blessed Rest which was to come by Christ. And Zacharias, is as much to say, as mindful of God. 6. They were both righteous before God, and walked in all the laws and ordinances of the Lord, that no man could find fault with them. (They were both righteous before God) C. Luke giveth notable testimony to the Father & mother of john, not only that they lived holy and unblamable before men, but justly also before God. And briefly he showeth what righteousness this was, when he saith that they walked in the precepts of the Lord. Both are diligently to be noted. For although Zachary & Elyzabeth are praised to this end, that we might know that the Candle which shined before the son of God, came not out of an obscure house, but rather out of a noble and holy stock: notwithstanding under their example, the rule of Godly and upright living is withal set forth unto us. ●e firiste 〈◊〉 to a ●●ly life. This therefore is the first thing which we must observe in ordering of our life, namely that we endeavour ourselves to make ourselves acceptable before God. ●d re●reth a ●e Con●nce. For we know that he specicially requireth a pure heart and sincere Conscience. Therefore he shall begin at the wrong end, which omitting the integrity of the heart followeth only an outward show of life to fulfil the Law. Works without a sincere heart are not acceptable to God. For we must remember that God to whom we are commanded to have respect, doth not behold the outward show of works, but specially the heart. Secondly we must embrace obedience that is to say, The second step to godliness. no man must frame to himself a new form of obedience at his own pleasure, without the word of God, but they must suffer themselves to be governed by him. For this definition is not to be neglected, that they are just which frame their Life according to the commandments of the Law. By which is proved that God is not delighted with Man's feigned worshipinges, & that the whole course of human life is erroneous so soon as he forsaketh the Law of God. Therefore Luke calleth Zacharias & Elyzabeth, righteous, because they walked in the commandments of the Lord, & because they were accepted for such before the Lord. For they are not therefore called just, because they observed all the commandments of the Law (even as job was called just because he performed the whole Law) but because they being received into the favour of God, then also they pleased him with their works, the which he weighed with fatherly compassion and not with extreme Rigour. For although we do all those things which are commanded us to do, Luk. 17.10 yet notwithstanding we are unprofitable servants. For what doth God owe unto us? Could ever a●y man fulfil the Law? Or shall a man be counted righteous for doing one or two good-works being a transgressor of all the rest of the works of the Law? This were very absurd. Or shall he be counted righteous for many good works sake, if so be he be guilty of transgression in any point? No man dare affirm this, the prescript of the Law denying the same, and proclayminge all those to be accursed, which do not all their Life time fulfil all the commandments of the Law. Finally, is there any work, which deserveth not to be condemned of impurity or imperfection? And how should it be then in his sight for whom the stars are scarce clean enough, job. 15.14. nor the Angels righteous enough? Thus we are constrained to grant that there is no goodwork which is not polluted with transgressions and with his own corruption, that it may be without the honour of righteousness. Therefore it cometh of the righteousness of faith, that works are counted righteous before God which otherwise are impure, unclean, unperfect, and unworthy his presence divine. Righteousness of faith. Zacharias and Elizabeth therefore were righteous because God imputed not unto them their sins: Sin is in the most holy. for they also were not without their corruptions. But God accepted their obedience though it were unperfect: because they bended themselves to serve the Lord. An example hereof we have in Abraham. Could he do a more notable deed than to be willing to offer his only son? But shall we think that he was so willing to obey and fulfil that which the Lord had commanded that he wavered & doubted nothing at all? No doubt the flesh wonderfully rebelled. But seeing he withstood the same we must acknowledge the greater constancy to be in him. But yet if he come before the tribunal seat, & if God enter into extreme judgement with him, shall he (think you) be found so perfect that nothing is wanting: No verily: seeing the very stars (as we said before) are impure in his sight. Such are all the works of his saints: but God of his fatherly mercy and compassion, accepteth them for righteous and perfect. Therefore they are said to walk in the commandments of the Lord and to be righteous. (In all the Laws and Ordinances of the Lord) C. Between Laws and ordinances this is the difference, that the name of ordinances is properly referred to the exercises of piety & divine worship: but the first is more general, and pertaineth as well to the worship of God as to the duties of Charity. For the Hebrew word (which signifieth statutes, and decrees) is turned by the Greek Interpreter to justifications for the which our English translation hath, Ordinances. But the Hebrew word in the holy Scripture signifieth Ceremonies, by which the People exercised themselves in the worship of God and in the confession of faith. And although Hypocrites are in this part very curious and diligent, yet notwithstanding they are far unlike Zacharias and Elizabeth. For the sincere Worshippers of God, as were these two, do not embrace naked and bare Ceremonies: but bending themselves wholly unto the truth, do observe them spiritually. But impure and Hypocritical men, although they daily weary themselves in external Ceremonies, yet notwithstanding because they observe them not as they are commanded of God, they do nothing but trifell and lose their labour. To be short, in these two words is comprehended the whole law. Objection But if so be Zacharias & Elizabeth were irreprehensible in keeping the law, they had no need of the grace of Christ: for the full observation of the law bringeth life: and where there is no transgression of the same, there is no condemnation. We answer, Answer that this commendation which is here given unto the servants of God is to be taken with exception. For we must consider how God dealeth with them, namely after the law and covenant which he hath made with them: The first principal point whereof is the free reconcilliation & daily pardon by which he forgiveth their sins. Therefore they are counted just & irreprehensible, because their whole life testifieth that they are given to righteousness, that the fear of God reigneth in them, so long as there is in them a certain pattern of holiness. But seeing their godly study is far wide from perfection (as we said a little before) it cannot please God without pardon. Wherefore the righteousness which is commended in them, dependeth upon the free Mercy of God, whereby it cometh to pass that he imputeth not unto them the unrighteousness which remaineth in them. Thus we must of necessity expound whatsoever is found in the scripture concerning the righteousness of man, least we overthrow remission of sins: the which righteousness of man can no more stand without the said remission, then can a house without a foundation. righteousness by imputation. And here the foolishness of the Papists may be easily refelled. They set this which is here attributed to Zacharias against the righteousness of faith: the which as it is most sure that it floweth from the said righteousness, so it is meet that it be subject unto the same, or at least that they concur & agree together. And vain is their fallacy which they build upon one word. justifications (say they) are called the commandments of the law: therefore they justify us. As though we denied the true righteousness were given in the law, or blamed the doctrine for not iustef●ing, and not rather our own flesh. Therefore although we confess a hundred times that Life is contained in the commandments of the Law, yet notwithstanding men shall have no profit thereby, which by Nature are quite contrary to the Law: and being now regenerate by the spirit of God, are not withstanding as yet far from the perfect observation thereof. (That no man could find any salt with them) B. This agreeth with that which Paul requireth a Bishop to be, namely, irreprehensible. 1. Tim. 3.2. That is to say, they led such a life that no man could justly reprehend them: Namely not only from evil, but abstaining also from all outward appearance of evil. 7. And they had no Child because that Elizabeth was barren: and they both were now well strooken in Age. (And they had no Child) BU. The Evangelist prosecuteth his narration until he come to the conception of john the Baptist. C. And it came to pass by the singular purpose of God, that john was begotten not after the common and usual order of Nature. The same also came to pass in Isaac, in whom God had determined to show forth a rare and notable example of his Grace. Elizabeth was barren all the flourishing time of her youth: the which time being past, Goe 17.10. and 21.2. Age maketh fruitful Women barren. Therefore in two lets there appeareth a double miracle of the power of God: and that to this end that the Lord as it were by his stretched out Arm from Heaven might declare that the Prophet was sent from him. He was Borne a Mortal man of earthly Parents: but a supernatural mean doth no less commend him than if he were fallen from Heaven. (Because that Elizabeth was barren) E. Barrenness was very reproachful among the jews, as Elizabeth herself testifieth when she saith, Luke. 1.25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take from me my rebuke from among men. So Moses speaketh of Abraham, and Sara, saying, Goe 18.11. Now Abraham and Sarah were old and stricken in age. 8. And it came to pass, when Zacharie executed the Priest's office before God, as his course came. (And it came to pass) A. Now he beginneth to show how john was promised to Zacharias himself, namely when he was executing the office of the Priest. (Before God) That is to say when he entered into that part of the Temple which is called Holy, the which was rightover against the Sanctum Sanctorum, in the which was the Ark of the Lord, upon the which he appeared: Levi. 16.18 for the which cause the Ark sometime beareth the name of God himself, as in this place, and oftentimes also in the old Testament. These things he declareth in the verse following, saying, 9 according to the custom of the Priest's office his lot was to burn Incense when he went into the Temple of the Lord. (according to the Custom of the Priests office) C. The Law commanded to burn Perfume twice a day, that is to say, in the Morning & in the evening. And whereas the Priests did serve by turn, that was so appointed by David, as we showed before. Therefore that which is spoken here of burning Incense, the Law of God expressly commanded. For thus it is written in the Law, Thou shalt make an Altar for sweet Perfume of Shittim Wood thou shalt make it. Exo. 3.1.7 And in the seventh verse following it is said, And Aaron shall burn thereon sweet Incense every morning: Exo. 40.26 when he dresseth the Lamps thereof shall he burn it. C. But whatsoever was more it was added by David: Howbeit that which he appointed was not disagreeing from the Law. For he only showed the way how every one might disdischarge that office which was enjoined him. (When he went into the Temple of the Lord) C. By this word (Temple) is meant the holy place. The which is therefore to be noted, because sometime this word Temple comprehendeth the Churchyard. But Zacharie is said to go into the Temple, whether it was lawful for none to go but the Priests only. Therefore Luke saith that the People stood a far of between whom and the Altar upon which they burnt Incense there was a great distance: because in the midst there was an Aulupon which they offered burnt sacrifice. And it is to be noted that Luke saith Before God. For so often as the Priest entered into the holy place, The priest a mediator between God and the People. he came as it were into the presence of God, that he might be a Mediator between God and the people. For God would have this known unto his People that no man had access unto Heaven but by the mediation of the Priest: yea, and that so long as men live upon the Earth, they come not unto the heavenly Throne, but in the person of a Mediator. Therefore seeing there were many Priests, it was not convenient that two of them at once should execute the office of Intercession for the people: but they were therefore appointed turns, that one alone might enter into the sanctuary, and that so there might be but one Priest at once. Incense & the use thereof in the law. And to this end pertained the burning of Incense, that the faithful might be admonished, that smell of their prayers did not asscende into Heaven, but by the sacrifice of Mediator. But how these Figures are applied to us, read the ninth Chapter of the epistle to the hebrews. 10. And the whole multitude of the people were without in prayer while the Incense was burning. (And the whole multitude) C. The multitude was not in the holy place, when the high Priest entered into the same, at that time when Incense was burnt: even as Moses writeth, Levi. 16.17. There shall be no man in the Tabernacle of the Congregation, when the high Priest goeth in to make an atonement for himself, and for the People. But the multitude abode without in the Court or Yard: the express form whereof and of the holy place, with the Altars for Incense, & Sacrifices is to be seen in those bybles which Robert Stephanus hath printed, in the sixth Chapter of the third Book of Kings. 11. And there appeared unto him an Angel of the Lord, standing on the right side of the altar of Incense. 12. And when Zacharias saw him, he was troubled and fear came upon him. (And when Zacharias saw him) C. Although GOD doth not therefore appear unto his servants to terrify them, Fear is very necessary. yet notwithstanding it is profitable and very necessary that they should be made a feared, that they being confounded in themselves, may learn to give the due honour unto God. And Luke doth not only show that Zacharias was a feared, but also addeth. (And fear came upon him) Where by he giveth us to understand that he was so afeard that he was overcome therewith. And the fear which cometh upon men at the presence of God, doth not only bring them to reverence, but also humbleth the pride of the flesh, which is so perverse, that men will never submit themselves unto God except they be violently constrained thereunto. Whereby also we gather the men never flatter themselves & wax proud, but when God is absent, that is to say, when they withdraw themselves from his presence & sight. For if so be they did behold God as a judge, they could not but presently be a feared. And, if this happened to Zacharias at the sight of the Angel, to whom the praise of righteousness is given, the which Angel is but a spark of the divine light: What shall become of us miserable men if so be the Majesty of God appear unto us at the full? Thus we are taught by the example of the holy Fathers, that none have the feeling of God's presence, but they which fear and tremble at the sight of him: and that they are very blockish and dull which carelessly neglect his voice. Let men therefore cease to stand in their own conceit, and let them humble themselves before God. 13. But the Angel said unto him, fear not Zacharie, for thy prayer is heard: and thy wife Elizabeth shall bear thee a son, and thou shalt call his name john. (But the Angel said unto him) C. God doth manifest his glory unto the elect, that they might not be swallowed up with fear and trembling, but only that they forsaking the vain trust in themselves, may with humility behold God himself. Zacharias is amazed and abashed with fear, and yet he is not destroyed therewith. For God did moderate his dejection, that he might be cast down so far as was profitable for him. Therefore so soon as God hath beaten down the pride of the flesh in his faithful he lifteth them up by reaching unto them his hand. But he dealeth otherwise with the Reprobate. For so often as they are brought before the tribunal seat of God, they are overwhelmed with desperation. And this God giveth unto them as a just reward for their vain delights, by which they give over themselves to sin. Wherefore we must embrace this consolation, by which the Angel comforteth Zacharias, namely that we must not fear when God is favourable unto us. For they do much deceive themselves, who to enjoy Peace hide themselves from the Face of God: when as we must seek peace in him. (For thy prayer is head) C. Zacharias might seem to have done amiss, and contrary to his duty, if he entering into the Sanctuary in the name of the whole Multitude, prayed as a private man to have a Child. For the Priests office was taking upon him a public person, as forgetting himself, to pray for the common wealth of the Church. If so be we say that there was no absurdity in this that Zacharias having finished the special part of prayer, thought next of all privately upon himself, the solution shall not be much amiss. B. For the high Priest when he entered into the Tabernacle is said to pray for himself, Levi 16 17. for his family, and for the whole Congregation. C. But it is scarce likely that Zacharias prayed then to have a son, for the obtaining whereof he had no hope by reason that his Wife was well stricken in age. Neither can we gather by the words of the Angel any certain moment of tyme. Wherefore we simplely understand it that his prayer was heard at the last, which long before he had made unto the Lord. B. For the Saints without any offence unto God may pray for the obtaining of a child, and for other external benefits, if so be they have this first in their mind, Hallowed be thy name. Mat. 6.9 Thy Kingdom come. Thy will be done. And whereas the Fathers so earnestly desired Children, christ was the cause thereof who as yet was not exhybited unto the World, whom every man desired to come of his Seed. Exod. 23.26. Deu. 7.13. Howbeit we and they have all one cause, for that we count the Procreation of Children the blessing of God. Seeing, therefore Children are a testimony of God's blessing, it followeth that we may crave them at the hands of God upon the foresaid condition. (And thou shalt call his name john) God was wont in old time to give names unto those whom he chose to do great things, agreeing to the same, as we may see in Abraham, in Sarai, and in jacob. So our Lord had the name of jesus given unto him: and he himself afterward changed the names of the more special apostles. Hereupon also john had his name given unto him of God before he was Borne, john. 1.42 Mar. 3.17. whose office was to preach Christ present unto the World, and to point him out with the Finger. His Office was to be a Preacher of Grace, and Mercy: and therefore he received his name of Grace. For, him whom we call john the Hebrews call johanan, of the Hebrew verb, which signifieth to gratify, to endue, to give freely. Therefore johanan, or john signifieth gracious and accepted, who in deed was most acceptable, whom in deed God had chosen to so notable an office of the Gospel with so great miracles. But rather he was called gracious & accepted, because he was a Preacher of the grace of God by Christ. C. Therefore not only the grace with the which God did specially end we him is commended in this name, but that grace also which his office was to bring unto all men. In like manner whereas God gave unto him a name before he should be borne, it was as it were a seal of the promise. As if he should say, To the end thou mayest know that it shall not be in vain which I tell thee, thou shalt call thy sons name john. Even when God promised deliverance unto the People by Moses, he addeth, This shallbe a token unto thee that I have sent thee, ●o. 3.12. After that thou hast brought the People out of the Land of A●gypte, ye shall serve God upon this Mountain. C. The force therefore and weight of the name of the son of Zacharias, amplifieth the time, because God imprinteth in him a token of his Grace, before he is borne. 14. And thou shalt have joy & gladness, and many shall rejoice at his birth. (And thou shalt have joy) C. In that the Angel promiseth joy, he showeth that the same shallbe not only for the Child, but for some greater matter. For an old grave man is not joyful and glad for a trifle. We are all glad for receiving children: but afterward cares arise, especially when they do degenerate, & are not according to our mind. Here is no such thing. For the angel showeth that the son of Zacharias shallbe such a one as he durst not ask for. (And many shall rejoice at his birth) C. The Angel goeth farther, showing that the same shall not be a domestical joy for the Parents to have alone, but belonging to strangers also, to whom the Fruit of the Nativity shall come. Therefore the words of the angel are as much as if he had said, that a son should be borne not to Zacharias only: but also to be a Teacher and a Prophet to all the People. B. Whereupon his Father afterward did prophesy of him, thus, And thou Child shalt be called the Prophet of the highest, for thou shalt go before the Face of the Lord to prepare his ways. C. Papists have abused this place, to bring in the Profane manner of celebrating the birth of john. But to omit their magical practices in hallowing that day, it shall be sufficient for us briefly to show that the words of the Angel are falsely wrested of them to a yearly reioyseinge of a birth day, seeing the Angel simply commendeth the joy which should come to all the Godly by the fruit of his Doctrine. For they rejoiced that a prophet was borne unto them, by whose ministry they were brought into hope of salvation. B. Therefore when we see that john was so great and notable a Servant of God, we have also great cause to rejoice, that such a Preacher is sent unto us, which in some part should premonstrate Christ unto us. For howsoever he served his age and time, yet notwithstanding he speaketh still unto us: and that notable Sermon, Behold the Lamb of God, is directed unto us. 15. For he shallbe great in the sight of the Lord, and shall neither drink Wine nor strong Drink: and he shallbe filled with the holy Ghost, even from his Mother's Womb. (For he shallbe great) C. The Angel confirmeth that which he had spoken concerning joy: because john was appointed to a great and wonderful calling. (In the sight of the Lord) Z. Here now the third time he saith, In the sight of the Lord, but not all in one sense. Here in this place, In the sight of the Lord, signifieth, in the business and work of the Lord. C. For here the virtues in the which he excelled are not so much commended, as the greatness and excellency of the office is extolled. Even as Christ, when he affirmeth him to be the most excellent among women's Children, he hath not respect so much to the holiness of Life as to the ministry. Math. 11.11 (And he shall neither drink Wine nor strong Drink) C. The purpose of Luke was not to repose the greatness of john in the abstinency of Wine and strong Drink: only his intent was to show that he should have some special gift disagreeing from the common life of men: not that this of itself simply is so great a matter (for wicked men are found to abstain) but the Lord meant by this evident sign, Abstinency of john. to give a badge unto his servant, whereby the world might know him to be a perpetual Nazarite. The Priests also abstained from Wine and strong Drink, when their turn came to serve in the Temple. Levi ●0 9 The same abstinency was prescribed to the Nazarites, until such time as their vow was at an end. Num 6.3. The Rechabites also abstained for ever, Ie●e 356 because it was so commanded them of their Father. But God showed by a notable token, that john was dedicated a Nazarite unto him during his life: judg. 13 even as we read also of Samson. B. Moreover it was meet that john should excel all the Prophets which were before him in divine preaching, beside this that he was specially appointed a Prophet to the jewish Nation: Wherefore it was meet that he should want nothing of the most excellent holiness even in external things: that there might be no occasion taken at him to reject the Gospel which he should preach. Howbeit, this served not the Reprobate. For when they saw that he far excelled all that went before him, Math. 1● they said notwithstanding he had a Devil. C. Moreover we may not under the pretence of this place feign a worship of God in abstaining from Wine: as do the apish Papists, who imitate the Fathers in every thing. Only let every one embrace temperancy. Let them which feel harm by drinking of Wine, willingly abstain from the drinking of the same: and let them which want wine be content to miss the same. (And he shallbe filled with the holy Ghost) C. By these words nothing else is noted, but that there shall appear such a towardness in john, which shall show the hope of his greatness to come. And we speak not of such towardness as is in Profane men, but with such as agreeth with the excellency of the Office. Therefore the sense and meaning is this, The power, and Grace of the spirit shall not only then show itself when he shall begin his Office, but he shall excel in gifts of the spirit so soon as he cometh out of his Mother's womb, which as certain tokens shall testify what he shallbe. For from his Mother's Womb is as much to say, as from his first infancy. We confess that the power of the spirit wrought in john, when he was as yet included in his mother's Womb: but the Angel hath here a farther meaning, namely, that john being yet an infant, should be openly discovered with singular commendation of the grace of God. Therefore there were two signs, namely the external sign, which was the abstinence of Wine and strong drink: and in the inward sign, which was excellent gifts. There is no need that we should here subtly dispute, or rather trifle and spend the time in vain, concerning the fullness of the spirit: because the Scripture by this name meaneth nothing else but the great abundance of the gifts of the holy Ghost. ●n. 1.16. ●or. 12.11 ●e. 4.7. We know that the spirit was given above measure to Christ alone: that we all might receive of his fullness: but to others it is given by measure. But they which are endued with such plenty of grace that the common sort of men have no such measure, are said to be full of the Spirit. Moreover as the plentiful power of the Spirit, was the extraordinary gift of God in john, so we must note that the spirit is not given by and by to all men from their Childhood, but when it seemeth good unto God. john bore a badge from his mother's womb of the grace to come. Saul, all the while that he was a Keeper of beasts, had no manner of kingly show in him, but being chosen at the length to be king, he was suddenly chosen into a new man. Therefore let us learn by this Type, that there is the free operation of the spirit in men from the first Infancy, unto extreme old age. 16. And many of the Children of Israel shall he turn to their Lord God. (And many of the children of Israel) BU. At that time in the which john lived among men, true Religion among the jews, lay so defiled and corrupted with Pharasaical traditions and with an innumerable sort of other impieties, in somuch that there appeared no show of that Religion which the patriarchs embraced, and the Prophets preached. Math. 10. 1● john therefore came to reform true Religion, (as our Saviour Christ also testifieth) by the severe exposition of the law, and by fearful threatenings of grievous punishments revoking the jews from wicked Hypocrisy to follow true repentance. Now (saith he) is the Axe laid unto the Root of the Trees; Math. 3.10 every Tree therefore which bringeth not forth good fruit is hewn down and cast into the fire. He inviteth the Pharisees, and Saducees to repentance upon pain of eternal destruction. O Generation of Vipers who hath taught you to flee from the Vengeance to come? Bring forth therefore due Fruits meet for repentance. And he shall convert many, but not all, and (as the Prophet saith) only the relics. Esay 10.22 The Relics of jacob (saith he) shall be converted. C. But there seemeth here more to be attributed unto john then belongeth unto a man. Objection For seeing the conversion unto God doth renew men into a spiritual Life, it is not only the proper work of God, but it doth also surpass the very creation of men. So that by this means the ministers may seem to be equal with God, yea, and to be preferred before him, as he is the Creator: seeing it is a greater matter for men to be borne again into a heavenly life, then for mortal men to be borne in the earth. Answer. The solution hereof is easy to be made, because the Lord in giving so great praise to the external doctrine, doth not divide the same from the secret power of his Spirit. For, because GOD doth choose men to be ministers unto himself, that he may use their labour to the building of his Church, he doth also work by them by the secret power of his spirit, that their labour might be effectual and fruitful. So often as the Scripture commendeth this efficacy in the ministry of men, i Cor. 3.7 let us learn to refer the same to the grace of the spirit, with out the which men shall spend their breath in vain. So that apostle Paul when he boasteth himself to be a minister of the Spirit, he doth usurp nothing to himself, as of himself, & although by his voice he pierced into the hearts of men: but he preacheth the power and grace of the Spirit to be in his Ministry. These manner of speeches are worthy to be noted: because Satan wonderfully seeketh to extenuate the effect of doctrine, that he might also weaken the grace of the spirit annexed unto the same. We grant that the external preaching can prevail nothing of itself being separated from the internal operation of the spirit: but because it is the instrument of the divine power to our salvation, and an effectual instrument by the grace of the Spirit: let us not separate those which GOD joineth together. Moreover, to the end the glory of conversion and of faith may abide to God alone, the Scripture doth often times tell us, 2 Cor. 3.7 that the ministers are nothing of themselves, but doth compare them with God, least any man should give unto them that honour which he hath taken from God. To be short, those whom God converteth unto himself by the labour of the Minister, the Minister is said to convert, because he is nothing else but the hand of God: and both are plainly expressed in this present place. Conuer●on unto God by the pressing of the word. BU. Nevertheless we must note, that the end of the ministry of the word of God is, that the People might be converted unto their God. And we are converted unto the Lord, when his word pierceth into our minds. The which verily doth not pierce as it is uttered by man (for we know the obstinacy of man's heart) but it is the spirit that pierceth. C. For how far unable the Ministers are to turn men unto God, we gather hereby, because john did convert all men that heard him (the which no doubt he would have done if he might have had his own defier) but he converted those only whom it pleased God to call. In fine, the Angel teacheth the very same here which the apostle Paul doth in another place, saying, Ro. 10. ● that faith cometh by hearing; but yet that none have the illumination of faith, but they to whom the Lord inwardly revealeth his Arme. 17. And he shall go before him with the spirit & power of Elias, to turn the hearts of the Fathers to the children, and the disobedient, to the wisdom of the just men: to make ready a perfect People for the Lord. (And he shall go before him) C. In these words he defineth what the office of john should be, & by this note he discerneth him from the rest of the Prophets, to whom a certain & proper embassage was committed: seeing that john was sent only to this end, that he might go before Christ as a haruinger & forerunner of a king to prepare the way. For so saith the Lord unto Malachias, Behold I send my Angel which shall prepare the way before me. Briefly, the vocation of john tended to no other end, then to prepare an auditory for Christ, and Disciples also. Note here that he saith, Before him, namely before God. For in the verse going before he had made mention of God to the end we might know that christ was the same God, which spoke by the Prophet Malachy. C. Hereby therefore is proved the everlasting divinity of Christ. Z. But how john went before Christ Matthew declareth in his third Chapter. (With the spirit and power of Elias) C. By these words Spirit and Power, we understand the virtue or excellency of the Spirit, with that which Elias was endued. For we must not here imagine the dream of Pythagoras, that the Soul of the Prophet passed into john's body, but the same spirit of God which had wrought mightily in Elias, showed the like power & efficacy afterward in john the baptist. But this word (Power) was added expositively, to express that kind of grace, with the which Elias specially excelled, for that he being armed with heavenly power, wonderfully repaired the decayed worship of God, & abrogated the false worship of Baale. For such reformation far excelled human strength. Now the same which was begun by john was no less wonderful, wherefore it is no marvel if so be it was necessary that he should be endued with the same gift. A. Whereupon also Christ himself expounding Malachy, saith that john is Elias in office and power, not in person, because of the likeness of spirit & power that was between them: who (as did Elias) excelled in great gifts and virtues. Read the 7. Chapter of Matthew, beginning at the 10. verse. (To turn the hearts of Fathers to the Children) C. Here the Angel noteth in what John was most like unto Elyas. Therefore he affirmeth that he must be sent, together together the scattered people into the unity of faith. For the conversion of the Fathers unto the Children, is the bringing back again from enmity to favour: whereupon it followeth that there was a certain breach which cut of and divided the People. R. For Elias when in his time true Religion was defiled with the idolatrous worship of Baal, & the sons of the patriarchs followed another kind of Religion then the patriarchs themselves had followed, so restored true religion, that he reform the religion of the patriarchs among their children, & reform the Religion of the Children by the Religion of the patriarchs, & the unbelieving Children followed the Wisdom, (that is to say, the faith) of the righteous patriarchs: who are hereof called righteous, because they believed the Promise made to Abraham, Even as it is written, Abraham believed God & that was counted to him for righteousness. Gen. 15.6. Moreover there was great controversy and dissension concerning Religion: the greatest part of the People in the kingdom of Israel followed the Religion of Baal: very few observed the true religion of that God which was worshipped in Jerusalem Hereupo it came to pass that some Fathers followed Baal, and the children the true God; and some Children were Idolaters & the Father's true worshippers of God: so that, not only in one City, but in one house also, yea, and in one Bed divers Religions were found. Therefore Elias when he had overcome the Prophets of Baal by the miracle of the sacrifice which was consumed with fire from Heaven, turned the hearts of Fathers unto their children: that is to say, he restored among the Fathers and their Children, one and the very same uniform Religion, insomuch that now the Children of Israel which were then alive, casting aside the wicked worship of Baale, followed the pure Religion of the true God, the Lovers whereof their fathers were. So that by the Ministry of Elias were converted to the Faith of the righteous who godly and wisely judged of Religion. Such a binding and union of the Fathers with their Children john began to make, and Christ at the last finished the same. Wherefore when Malachy speaketh of turning, he giveth us to understand that the State of the Church shall be rend and torn, at the coming of the other Elias: And so it was in deed, as the histories do plainly record. The doctrine of the Scripture was corrupted by an infinite sort of inventions, the worship of God was defiled with gross Superstitions, Religion being divided into divers parts. R. For some followed the Pharisees, some the Saducees, and other some the ethnics. C. The Priests were openly wicked and Epicures: the common sort ran headlong into all wickedness: to be short, nothing whole and sound was to be seen. R. But john came & preached the Gospel concerning jesus Christ, by the which preaching he set forth such a certain, true, & uniform Religion, that there began to grow again, godly concord and unity among those between whom before there was great division. C Whereas it is here set down, The hearts of the Fathers to their Children, it is improperly spoken: because the Children ought● rather to have been converted, which were breakers of the covenant, & had forsaken the right Faith of their Fathers. But although the evangelist doth not so plainly express that order of conversion, yet notwithstanding the sense is nothing obsure, the God would bring to pass by the Labour of john, that they should grow together again into unity, which were before distracted and rend. The Prophet speaketh of the conversion of both: whose purpose was nothing else but to note a mutual consent and agreement. But because men do oftentimes conspire among themselves to draw one another more from God, the Angel with all showeth what manner of conversion this shall be, namely such a one as shall turn the disobedient to the wisdom of the just. For he saith. (And the diobediente to the Wisdom of the Just men) That is to say, that the unbelieveing might be converted unto the Faith. For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth, disobedient, obstinate, perverse, following the corruption & force of their wicked mind, not admitting wholesome counsel. C. The which is therefore to be noted, lest we be foolishly intangeled with the wicked, by the false pretence of concord. Because the name of peace is very plausible and acceptable, so often as the same is named in the Scripture, the Papists greedily take hold of the same to make us hated: as though that we which go about to bring the World from defection unto Christ, were the authors of discord. But by this Text their folly is very well condemned, in that the Angel defining the way of the true and lawful conversion, Truth, and wisdom is the bond of peace. maketh the wisdom of the righteous, the stay and bond of peace. Cursed therefore is that Peace and unity by which men agree together without God. And there is no doubt but that by the Wisdom of the righteous, Faith is understood, even as on the contrary part the disobedient are called unbelievers. So that this is a notable appellation of Faith, by which we learn that we do then attain to true righteousness, when we obey the word of the Lord. The World also hath his wisdom, but the same is perverse, pernicious and vain. Therefore let us know that men are so to be linked together in unity, that the same ought not to be a breach of the concord which they ought to have with God. (To make ready a perfect People for the Lord) C. This sentence agreeth with that part where it is said that john should be the forerunner of Christ to prepare the way before him: for the end of his preaching was to make the People attentive to the Doctrine of Christ. R. This seemeth to be borrowed from the Prophets Esay and Malachias. For these Prophets did prophesy that john should prepare the way before the Messiah: the which the Angel here calleth, the making ready of a perfect people for the Lord. And they think that john herein prepared the way of the Lord, in that he preached repentance, and brought the people unto the knowledge of their sins, whereby they might be ready & meet to receive Christ by Faith, by whom alone men have righteousness, remission of their sins, and everlasting life. The which ought specially to be noted. For no man is more apt & meet to receive Christ and to attain salvation, than he which acknowledgeth his sins. Neither hath he any desire of christ, which is not troubled in himself with the feeling of his sins. Notwithstanding the more simple understanding of this text is to interpret it concerning that Testimony which john gave unto Christ: that to prepare the way of the Lord, and to prepare a meet people for the Lord, and to give testimony unto Christ, may be all one: by which Testimony men are invited & prepared to receive Christ, and to believe in Christ. For john was promised in the Scripture & to give testimony unto JESUS that he was Christ. john. 1.6. There was (saith the Evangelist) a man sent from God, whose name was john. The same came to bear witness of the Light, that every one might believe through him. And john himself saith, john. 1.31 That he should be declared to Israel, therefore am I come baptizing with Water. 18. And Zacharias said to the Angel, By what token shall I know this? For I am old, and my wife well stricken in years. (By what token shall I know this) C. Now followeth the doubting of Zacharias, and the punishment which the Lord laid upon him for his infidelity. He had prayed to have a Son given him, and now when the same is promised, as one forgetting his request and faith, he doubteth. Howbeit, if thou way these words according to the outward show, they seem plainly to agree with the words of Abraham and of Mary the Virgin. For when Abraham heard the Promise of the Land of Canaan: Gen. 15.8. How (saith he) may I know that I shall possess it? Marry also, when it was told her of her son christ, saith, How shall this be seeing I know not a man. Objection C. Why then is the Lord so greatly offended with the answer of Zacharias. He objecteth his old age. Goe 17.17. So did Abraham, whose faith is so highly commended of the apostle Paul that he saith that he had no respect to his body which was dead, Rom. 4.13 neither yet the deadness of Sarais Womb, but simply stayed himself upon the truth and power of God. Zacharias demandeth how and by what argument he may be assured. judg. 6.17 Gedeon required a double sign in like manner and was not reprehended. How cometh it to pass then that God doth so severely correct Zacharias as guilty of a most heinous offence? Answer. We confess verily that if we have respect unto the words only, that either they sinned all alike, or else Zacharias had committed no offence at all. But seeing we must judge of the words and deeds of men according to the affection of the Heart, we must rather stand unto God's judgement, to whom the secrets of the heart are known. The Lord no doubt saw some worse matter in Zacharias, than his words seem to import: and therefore he reprehended him because by distrust he rejected the grace promised unto him. It is not our part to teach God what he shall do, but to give him leave to punish that in one which he forgiveth in another. But it doth easily appear that there is great difference between the cause of Zacharias, and the cause of Abraham, Gedeon, or Mary. The which difference can not be perceived in the words. Therefore we must leave the knowledge unto God, whose Eyes do pierce even to the bottom of the heart. Goe 17.17. Goe 18.10 So God put a difference between the laughter of Abraham and the laughing of Sara, when as notwithstanding in outward show the one differed not from the other. But the cause of distrust in Zacharias was, for that he standing upon the order of nature, attributed less unto the power of God than became him. For they do to strictly and wickedly judge of the works of God, which think that he will do no more, than is like by nature to come to pass as though his power were either subject to our senee, or shut & included in earthly means. But it is proper unto Faith to believe much more, Faith believeth more the● is seen by carnal reason. than Carnal reason telleth us may be done. Therefore when we do not assuredly stay ourselves upon the word of God, we are condemned of infidelity: because faith cannot stand without assurance: and where doubting is, there is incredulity. We ought of this only to reason with ourselves, whether the Lord hath spoken it or no: that we should examine the truth of his words: (for that were devilish impiety) but only to the end that when it is manifest that the Lord hath spoken we might in nothing doubt. But if Zacharias had doubted of the Revelation from whence it came, it had been no sign of unbelief. C. But he doubted not whether it were the voice of God yea or no, but leaning to much unto the World, an overthwart doubt crept into his mind, whether that which he had heard should come to pass. And herein he did no small injury unto God, because it was as much as if he had disputed with himself, whether God were to be counted true, whom he was sure had spoken. Howbeit we must know that Zacharias was so unbeliveinge, that he swerved quite from the Faith. For there is a general Faith with taketh hold of the promise of eternal salvation, and of the testimony of free Adoption. And as after that God hath once received us into his favour, he doth make many special promises unto us, as that he will feed us, deliver us from perils, defend our innocency, and preserve our life: so there is also a certain special faith which agreeth to every one of these Promises. Therefore some time it cometh to pass that one trusting in God concerning Remission of sins, and his salvation, shall in some part doubt. For either he shall doubt to much in the peril of death, or else will be overmuch careful for daily food, either will be to doubtful in his Counsels. Such was the incredulity of Zacharias, because he holding fast the root & foundation of faith, doubted only in one part, as, whether GOD would give him a Son. Wherefore let us know that they do not quite fall away from the Faith, who in some particular Business are troubled with their own infirmity, and that faith doth not quite fall from the root, so often as the boughs thereof are shaken with the wind. Moreover it may be that the purpose of Zacharias was nothing less than to bring the faith and truth of the divine promise into question: but being persuaded after a sort that God is true, was secretly drawn by the malice and craft of the devil into a wicked distinction. Wherefore we ought to be the more diligent in watching and taking heed. For which of us shall be without danger of Satan's snares, when we see that a man of such rare virtue and holiness, fell into the same? 19 And the Angel answered & said unto him, I am Gabriel that stand in the presence of God, and am sent to speak unto thee, and to show thee these glad tidings. (And the Angel answered) The Angel bringeth Zacharias from the consideration of his age and of his wife's age, to the cogitation by whom and from whom these things were told, he saith, (I am Gabriel) By which words also the Angel giveth him to understand that he did not discredit him but God, from whom he was sent, & on whose message he came: and thus he blameth Zacharias because he is contumelious against God. B. As if he should say, Why dost thou consider thine and thy wives age? Consider rather who I am which bring this tidings unto thee, & from whom I am sent. And before he pronounceth the punishment, he showeth how greatly Zacharias had sinned. He saith not that he is a man, or a spirit coming of his own accord, but sent by the commandment of God: and that therefore he did injury unto God because he believed not his message. For GOD will not only be heard in his own person, but by his ministers also: and he will have so great reverence given unto his word, that he will have the same received of every one to whom it is brought. Luk. 10.16 C. To the which effect pertaineth this sentence of christ: He which heareth you, heareth me, and he which despiseth you despiseth me. For although the preaching of the Gospel is not brought to us from Heaven by Angels: yet notwithstanding because God and christ the prince of Angels, hath declared by so many Miracles that the same is come from him, and hath preached the same with his own mouth, that he might Establish the same for ever, the same aught to have no less Majesty, than if it had all the Angels of Heaven openly crying and giving testimony unto the same. Yea the apostle being not content when he had made the Gospel preached by men equal with the Law which was geeven by Angels, bringeth an Argument from the less to the more, saying, He that despiseth Moses law dieth without mercy, Herald 10.28 Ne. 12 25. under two or three witnesses: Of how much sorer punishment suppose ye shall he be worthy, which treadeth under foot the Son of God? Therefore the Majesty of God is to be worshipped which appeareth in his Word. Obedience excelleth sacrifice. Wherefore let us learn to give the obedience of faith unto God, 2. Reg 15 22. which he esteemeth more than all sacrifices and offerings. C. This word Gabriel is as much to say as Strength, or the fortitude & dominion of God. And this name was given to the Angel for our sake, that we might learn to give nothing proper unto Angels seeing that whatsoever power is in them is of God. For Angels have such names given unto them, that we might know that they have no power which is not of God, but do rule under the name of God, that all may be given unto God. Objection But it may be demanded if some of them be not greater than othersome. If so be we would curiously stand upon this point, Answer. it is to be feared lest we fall into that peril, which Paul saith happened unto them, Col. 2.18 which arrogantly disputed of matters unknown. We ought to think and speak of these soberly. Concerning Angels we have spoken in our exposition of Matthew. Math. 4.6. Mat. 18.10. Dani. 8.16 Dan 9.21. This is the same Gabriel of whom mention is made in Daniel. To stand before God in this place signifieth to serve the Lord, and to be priest and ready to do his will. As if the Angel should say, that he is no mortal man, but a heavenly spirit: and that he came not without cause, but as the Minister of God he had done his duty. Whereupon it followeth that God the author of the promise, was greatly contemned and offended in the person of his minister. In the same Sense Christ saith that the Angels do behold the face of his Heavenly father. Read the 18. of Matthew, the 10. verse. (And to show thee these glad tidings.) This word glad tidings maketh the salt of Zacharias more heinous, because he was unthankful unto God, who promised him a thing so joyful & so greatly to be wished for. 20. And behold thou shalt be dumb, and not be able to speak until the day that these things be performed: because thou believed'st not my words which shallbe fulfilled in their season. (And behold thou shalt be dumb) C. The Lord chastiseth Zacharias with an easy punishment. He had spoken rashly after a blasphemous manner setting his Age against God. Because therefore his tongue herein had offended, the same suffered the punishment. So that it was meet that Zacharias should be plagued with this kind of punishment, that being dumb he might look for the fulfilling of the promise, the which when he ought to have heard with silence, he broke of as it were by his murmuration. Faith ha● a time to hear, a●● a time to speak. Faith hath his silence, that it may give ear unto the word of God: it hath also his time to speak, that it may answer, Amen. According to this place, I will say unto them, Ye are my people, Ose. 2. 2● and they shall say unto me, Thou art our God. But because Zacharias had rashly spoken against the word of the Lord, this grace is not granted unto him, that he should by & by burst forth into thanks giving, but the use of his tongue is taken from him for a time, which had been to lavyshe and rash. For what injury did Zacharias unto God in doubting of his power? Ro. 4.20. Contrariwise what great glory did Abraham give unto God when he believed that he could fulfil that which he had promised? A. For the same cause as that holy Father of the Faithful, was praised for his notable faith, even so Zacharias is reproved of God for his incredulity. C. Who notwithstanding of his clemency mitigated his punishment, saying, (Until the day that these things be performed) C. Zacharias for doubting deserved to be deprived of the promiss. For he had made himself unworthy of so great a benefit: yet notwithstanding God taketh not that away from him which he had promised. Also at the end of ten months he took from him that great plague wherewith he had stricken him: with the like favour and mercy he daily handleth us. For it is necessary that the truth of God should after a sort break forth with violence, that the course of the same may continue still toward us. This is the meaning of the Angel, when he accusing the unbelief of Zacharias, doth notwithstanding pronounce that the same shallbe fulfilled which Zacharias doth not believe. So that Zacharias is not a little eased and comforted, when he heareth that the faith & truth of God is nothing diminished by his fault, but hath still that pre-eminence. For it cometh some time to pass that the Lord doth give that some time to the unbelieving which he hath promised unto them although they withstand the same. ●say 7.11. Of the which matter we have a worthy Example in King Achaz: who when he had rejected the promised salvation, was notwithstanding delivered from his Enemies. But the same turned to the salvation of his elect people without his safeguard. Rom. 3 3 A. So Paul wrighteth of the Infidelity of the jews, But if some of them did not believe, shall their unbelief make the truth of God of none effect? God forbidden. C. But Zacharias case was otherwise, whom the Lord so pardoned, that withal he corrected his want of faith. Wherefore let us in this place note diligently both the great goodness of our God, and the certainty of his word. 21. And the People waited for Zacharias, and marveled that he tarried so long in the Temple. C. Now the Evangelist Luke showeth that the People was a witness of this vision. Zacharias tarried longer in the Temple than his accustomed manner was: hereupon grew a suspicion that some unwonted thing had happened unto him: (In the Temple) A. Here and in the verse following by the name of Temple he understandeth the holy place, being but a part of the temple. C. Where was the Altar of perfume. From hence, when the Priests had done their service they were wont to come into the Yard of the Temple where they did bless the people. 22. And when he came out he could not speak unto them: and they perceived that he had seen a Vision in the Temple. For he beckoned unto them, and remained speechless. C. Zacharias being come out of the Holy place, declared himself by his gesture and by signs to be dumb. It is also very likely that there were signs of fear to be seen in his Countenance. Hereby they gather that God had appeared unto him: There appeared seldom or never any visions: but the People remembered that their forefathers in old time had seen many visions. Wherefore they do not without cause thus judge by manifest signs. For it came not to pass by man that he should be suddenly dumb without any disease, and after his longer variance than he was wont, to come out of the Temple amazed and a feared. So that God by certain Miracles kept the people as yet in the obedience of his word: as by that concerning the Pool, john. 5.2. the Water whereof was stirred by the Angel. But Prophets were very geason: for the Lords will was to deprive the people of them that they might the more earnestly desire Christ. For the People were all most desperate, because they were oppressed with cruel bondage, and their religion was wonderfully corrupted, as we have said. The which was told by the Prophet saying, Remember the Law of my servant Moses etc. And why so? he showeth the reason: Behold I send you my servant Elias etc. Mala. 4 4. He meaneth therefore that the people shallbe spoiled for a time of their Prophtes, that they might with the greater desire wait for the coming of Christ. Therefore the people conjectured not that Zacharias had seen a Vision, because the same happened oftentimes, but because signs appeared in him, & because he tarried longer in the Temple than he was wont. 23. And it came to pass, that assoon as the days of his office were out, he departed into his own house. A. Hereby it appeareth that the Priests abstained from their Houses, when they executed their Offices as their turn came, to the end they might be wholly addicted to the worship of God. And to this end there were Sollers, or Chambers adjoined to the Temple. Howbeit we do not read that the Lord commanded this at any time. The commanded this at any time. Levi. 10.9 The commandment of the Law was that they should abstain from wine, from strong drink, and from carnal Copulation when their turn came to do service. But it is likely that many Pryests did not so reverently discharge their duty, neither kept that commandment, whereupon it came to pass that they had their abiding places in the Temple, lest they might be moved with the enticing allurements of their wives. Here upon, when the Temple was builded there were certain lodgings or Priests Chambers erected, which Solomon provided for the easement of the Priests, that they might be helps unto the Law of God, to the pure discharging of the sacred worship. C. Moreover seeing the order of their life was to be changed, it was profitable for them not to departed from the Temple, that the very sight of the place might move them to embrace that purity which the Lord had prescribed. It was profitable also to have all matter of sufferance and indulgence cut of, to the end they might have the more leisure to do their duty. The Papists at this day by this pretence, defend their cruel Law concerning singleness of Life. For thus they reason, seeing the Priests in old time were commanded to abstain from their wives, at what time they attended upon the service of God: there is good cause why perpetual continency should be required of the Priests now, who sacrifice not by turn but every day: specially seeing the dignity of the worship is far more excellent than under the Law. But they should also show unto us why they abstain not from Wine & strong drink. For it is not meet to make a separation of those commandments which God hath enjoined, the the one half may be observed and the other neglected. The lying with their wives is not so straightly forbidden as the drinking of Wine. If so be the Pope under the Pretence of the Law enjoineth singleness of Life unto his shavelings, why doth he give them liberty to drink Wine, Eze. 44. 1● which with the like plain words is forbidden to the Priests of old tyme. Yea, according to this reason all the sacrificeing or Mass Priests must be shut up in some Church Chambers, there to lead their lives without the company of Women and People. Thus we evidently see that they do wickedly pretend the Law of God, from the which they wholly serve. Notwithstanding the full solution standeth upon the difference of the Law & the Gospel. The high Priest stood in the presence of God to offer Sacrifice for the sins of the people, that he might be as it were a Mediator between God & man. It became him to whom this office was commtted to have somewhat whereby he might be exempted from the common order of men, and might be known to be a figure of the true Mediator. To this end belonged the holy Garments, and the anointing. At this day we have no such thing in the public Ministers and Pastors of the Church. We speak of those ministers which Christ ordaineth to feed his flock, and not of those whom the Pope maketh rather Butchers, than Sacrificers, to offer up Christ. Wherefore let us give heed unto the mind of the holy Ghost, which pronounceth Wedlock to be honourable among all men. 24. And after those days his Wife Elizabeth conceived: and hid herself five months, saying, God's promises are certain. (And after these days) R. Behold here the fruit and power of the word of God. A wonderful Son was promised to Zacharias by the word of God: the which promise although Zacharias in the beginning received not by Faith, yet notwithstanding the Lord is so faithful and Just, that he fulfilleth that which h e hath promised, and bringeth to pass that the wife of Zacharias, although She were as well by Nature as by Old age unmeet to conceive, conceiveth her promised Son. (And hid herself five months) C. This seemeth very absurd, as though she were ashamed of God's blessing. Some think that the matter being as yet doubtful, she durst not come forth abroad, lest she should be a jesting stock, if so be that opinion should be frustrate which she had conceived. But we must rather judge that she was so persuaded of the promise made, that she feared not the fulfilling of the same. For when she saw the great plague laid upon her Husband for the rash and unadvised speech of his tongue, did she still remain doubtful likewise for the space of five months together? Also her Words plainly show that her Hope was not suspended or doubtful. For when she saith, Thus hath the Lord dealt with me, she doth plainly and boldly pronounce, that his grace was known unto her. And there might be two causes why she hide herself: The first was, lest she might make the wonderful work of God to be talked of among men, before the same was evident: according to the common manner of the World, which was ever wont to talk, and prate rashly and unreverently of the works of God. The other was, that when men should suddenly perceive her to be great with Child, they might be stirred up the more to praise God. For those Works of GOD which show themselves by little and little, are often times when they are finished, little, or nothing of us regarded. Elizabeth therefore did not hide herself for her own cause so much as for the respect which She had unto others. 25. Thus hath the Lord dealt with me in the days wherein he looked on me to take from me my rebuke among men. (Thus hath the Lord dealt with me) C. This is a thanks giving, whereby She attributeth all things unto God the author of the work. It is likely that her husband had informed her by writing of the same which the Lord had promised: for the which cause the more assuredly & with a more cheerful mind, she pronounceth God to be the author of this benefit, as appeareth by these words also, (In the days wherein he looked on me) For she noteth this to be the cause of her barrenness, for that the Lord at that time had turned away his favour from her. A. For by these words (looked upon me) she noateth that grace and benefit which had happened unto her of her part undeserved: The contrary whereof is turned fro, and to look another way. Psa. 138.6 Hereupon the Prophet David saith, He looketh upon the humble, as for the proud he beholdeth them a far of. That is to say, he hath compassion upon the lowly, but upon the proud not so. And it doth not much differ from the word (Mercy): saving that to behold signifieth the gesture of him that hath compassion: and mercy is the affection of Gods good will toward us. Elyzabeth therefore accounteth it for a singular benefit of God that she is great with Child. And not without cause. C. For the Scripture maketh special mention of this among the temporal blessings of God, that God giveth unto us the Fruit of our Body. And not in vain. For if so be the fertility and increase of brute beasts be his blessing, look how much more excellent is the increase of mankind, so much the more account ought we to make of the same. And this is no mean or small honour, that seeing God is and aught to be accounted our only Father, Children are the blessing to God. Psa. 127.3. he admitteth the sons of men to be partakers with him of this name We must hold fast therefore this doctrine, that Children are the inheritance that cometh of the Lord, and the fruit of the Womb his reward. But Elyzabeth had a farther respect, because she being barren and an old Woman, had by a singular miracle contrary to custom and the order of nature conceived. Barrenness was counted a reproach among the JEWS. (To take from me my rebuke) Barrenness was not without cause always a reproach, seeing the blessing of the womb is reckoned among the special testimonies of God's love. Some think that this was a special thing most acceptable to this ancient people: because christ was to come of the seed of Abraham. But this only belongeth unto the Tribe of juda. The judgement of others is much better which affirm that the multiplication of the holy people was prosperous and happy: even as it was said to Abraham, Gen. 13 16. Thy seed shall be as the sand by the seas side, and as the stars of Heaven. Moreover the universal blessing (which is extended to all mankind) & the promise made to Abraham, which specially belongeth unto the Church of God, aught to be joined together. Therefore they which want children, seem to be deprived of that grace and benediction, which was spoken of by the Prophets, saying, Psa 128.3 God shall bless thy Womb. Also, Thy Wife shallbe as the fruitful Vine upon the Walls of thy House. On the contrary part God curseth when either he giveth not or taketh away the fruit of our bodies. Notwithstanding this is but a temporal curse. Let therefore all Parents learn to be thankful unto God for the Children which they have received: and let them which are without fruit, in this point learn to humble themselves. (Among men) Elizabeth restrained this reproach unto men, because it is a temporal punishment, for the which we lose nothing in the kingdom of Heaven. Therefore the godly man which is without fruit, ought thus to consider and way with himself, that God will not make him partaker of this honour for some Just cause. It is the title of God to be a Father as we have said already: in that therefore men are called Fathers, it is because God vouchsafeth to give unto them this name of honour. Therefore this curse is not a sign of rejection, but it is an erudition to humility. R. Let us learn here by the example of Elizabeth to ascribe that which we have received of God, not to our own power, but to his divine grace, lest we be to proud, but be rather brought to humility. 26. And in the sixth month the Angel Grabriell was sent of God unto a City of Galilee named Nazareth. (In the sixth month) A. That is to say, after that Elizabeth had conceived. The Evangelist Luke diligently noteth the time. For the Angel said afterward to the Virgin, Also behold thy Cousin Elizabeth hath conceived a Son in her old age: and this is her sixth month which was called barren. We heard even now also that Elizabeth, after her conception hid herself for the space of five months. Therefore in the sixth month, under the reign of Herode, in the 32. year of his reign these things following came to pass. By which we gather that john the Baptist was elder than the Lord Christ by certain Months. (Unto a City of Galilee named Nazaret) C. Wonderful is the ordering of God's counsel, and far differing from the common judgement of men, in that God would have a more noble beginning of Generation in the Forerunner john the Baptist then in his own son. Christ is promised to the Virgin. The prophesy concerning john was in the Temple: but Christ is promised to the Virgin in an obscure place of judea, and the said prophesy remained buried in the bosom of the Virgin only. But this same aught to be fulfilled even from the birth of Christ, That God hath saved the Faithful through foolishness. 1. Cor. 1.21 But he so laid up the Treasure of this Mystery with the Virgin, that at the last in due time it was known to all the godly. We confess that this kind of custody was very contemptible, but yet notwithstanding such as served excellently well both to the allowing of the humility of faith, and also to the beating down of the pride of the wicked. And let us learn modestly to submit ourselves unto God, yea although reason do not straight way appear unto us: and let us not be ashamed to have her our Schoolemaistres which carried Christ in her Womb, the everlasting Wisdom of God. We ought verily to take heed of nothing more than lest we by proud contempt deprive ourselves of the knowledge of the incomparable mystery, the which God would have revealed to Babes & such as are apt to be taught. A. Finally Nazareth was a little town of small reputation, the which he chose which came to teach men humility. Of the which we have spoken in the second Chapt. of Math. vers. 23. 27. To a Virgin spoused to a man, whose name was joseph of the house of David: and the Virgin's name was Mary. (To a Virgin spoused to a man) E. Or betrothed to a man. Both are allowed of good Authors. The Greek participle which the Evangelist useth here, signifieth that the Virgin was then promised to a Husband: but not given unto him to be his Wife. For it was very usual among the jews, for the Parents to keep their Children for a time at home after that they handfasted them to their husbands that should be: otherwise the Law which is extant concerning the corruptions of the men betrothed had been superfluous & vain. For thus it is written by Moses, Deu. 22.23 If a Maid be betrothed unto an Husband, & a man find her in the town and lie with her etc. And this seemeth to be the cause why GOD chose a Virgin espoused to a man, being the very same which we alleged before, namely that so the humility of Faith might be approved, & the Pride of the wicked therewithal beaten down. C. Origus imagination is very corrupt, when he saith that the Lord did this that he might hide from Satan the salvation which he prepared to give unto men. Therefore the vale of Matrimony was drawn before the Eyes of the World, that the godly at the last might know him to be the Son of God, whom the common sort believed to be the son of joseph. Wherefore Christ came not forth so devoid of glory, but that his heavenly Father declared from the beginning the glory of the divinity which was in him. For the Angels told that a saviour was borne, but their Voices being only heard of the Shepherds sounded not far. One miracle might have been much spoken of which the Magi published in diverse parts, which came from the East, how that a star appeared unto them witnessing the birth of a great King: Yet notwithstanding we see how God kept his Son as it were in secret until the full time came in the which he should be made manifest unto the whole World. (Whose name was joseph) A. All these things make to the certainty of the history. Luk. 2.4 (Of the house of David) The Evangelist Luke saith afterward, Because joseph was of the House and Lineage of David. Of the which the Evangelist Luke therefore maketh mention, because the kindreds of men were wont to be spoken of with their names. Of the which thing we will speak more in another place. E. Therefore this Virgin was betrothed to a man very base according to the estimation and judgement of the world, but very acceptable unto God for the virtues of the mind: by art he was a Carpenter, his Name was joseph, coming of the stock & Lineage of David; From the which Stock also his Spouse had her Offspring: least that prophesy should not be fulfilled, which promised that the Messiah should come of the course and stock of David the king. For it was meet that the man & the Wife should be of one Tribe, as you may see in the first of Matthew, verse 16: that joseph was. 28. And the Angel went in unto her and said, Hail thou that art freely beloved the Lord is with the, blessed art thou among Women. (And the Angel went in) A. Now the Messenger sent of God executeth his office. (And said Hail) E. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the which we have, Hail, here, may be englished, God speed; Be of good cheer: (Thou that art gracious) C. Because this message which the Angel was to report was very strange, and almost incredible, the Angel beginneth with the commendation of the grace of God. And seeing our minds according to the small capascity of our understanding, are not able to comprehend the exceeding greatness of the works of God, this is a notable remedy, if we lift up the same to meditate and consider the infiniteness of his grace. seeing therefore the gate of Faith is the feeling of the goodness of God, the Angel doth very well observe this order, that in causing the Virgin to muse of the grace of God, he might bring her to the conceiveing of the incomprehensible. For the greek participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Luke useth, expresseth the free favour of God: as may more evidently appear by that place of Paul, where he speaking of our reconciliation, saith, God in his well-beloved Son, ●phe. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, hath received us into grace & favour, which were before Enemies. E. For he may be dear unto us or beloved, who hath commended himself unto us by his dutifullnesse: but no man can be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he whom we love of favour freely. Therefore the Angel going about to show the most excellent benefit of God's goodness towards men, and now ready to be offered to the World, so saluted Mary that he put her in comfort to look for some notable and joyful thing. (The Lord is with thee) This is an explication and proof of that which the Angel said before in calling her gracious. For he which hath gotten grace and favour with God, hath God with him, who loveth him, and poureth his benefits upon him. C. Therefore the third part is added, (Blessed art thou among Women) For he putteth the blessing as the effect and proof of God's favour. For praise is not meant hereby but rather felicity. So the apostle Paul first wisheth grace, Rom. 1.7. and then peace (that is to say all manner of goodness) giving us to understand that we are then blessed and rich, when we are loved of God the author of all goodness. Wherefore if so be the felicity, righteousness, and life of Mary came from the free love of God, and if so be all her virtues & excellency was the free and mere liberality of God, they do toto wickedly, which teach us to crave that of her which she herself hath received and shall receive with us from another. Also to gross is the Ignorance of the Papists, which turn this salutation as it were by Magical exorcism, into a Prayer: yea and they have urged the same so far, that none of their Preachers may crave the grace of the Spirit before their Sermon, but by their AVE MARIA. AVE MARIA a Popish prayer In the which there is nothing contained but a salutation: and what foolishness is that to salute one which is absent. 29. And when she saw him, she was troubled at his saying: and cast in her mind what manner of salutation that should be. (And when she saw him she was troubled) C. The Evangelist Luke saith not that the Virgin was troubled at the sight of the Angel, but at his saying. Why then doth he make mention of his sight? This seemeth to be the cause, for that Mary knowing that there was some heavenly glory in the Angel conceived a sudden fear of the reverence of God. Therefore she was troubled because she perceived that she was saluted not of a mortal man, but of the Angel of God. Fond and Childish then is their opinion which think that She was troubled because she feared lest they were some entiseinge words of a Lover to some evil. But there is no doubt but that a majesty and glory shined in the Face of the Angel, in such wise that she could suspect no such thing, but might rather know him to be sent. C. Moreover Luke doth not say that She was so troubled that she cried out, but doth rather express the sign of an attentive mind, and well advised, as appeareth by this. (And cast in her mind what manner) That is to say, whereto this salutation tended, and what the meaning of it was: after the which consideration she perceived that the angel was not sent for nought. BU. She understood that it was a singular, and special salutation, containing some mystery in it: but what it should be she could not tell. C. By this example we are taught, first that the works of God are not rashly to be understood: secondly, that they ought so to be weighed of us, that we have first Religion and fear. 30. And the Angel said unto her, Fear not Mary: for thou hast found grace with God. (Fear not Mary) BU. Although the Virgin answered never a word to the Angel, yet nevertheless he perceived by her countenance and behaviour that she was after a sort afeard. Therefore out of hand he openeth unto her at the full the salutation, which was a remedy for her fear: and therewithal briefly and exactly declared the scope and end of his message. And first he saith, Fear not Mary, All those things which thou fearest are in safety, and to the end thou mayest plainly understand I will expound unto thee the reason of my salutation, and why I come to thee a messenger from God. C. In that the Angel willeth her to lay aside fear, let us always have in mind the imbecility of our flesh, the which cannot but fear so often as the least spark of God's glory appeareth. For we may not think that the presence of God is without effect when we seriously conceive of the same. Therefore seeing all men are subject to his judgement, Fear cometh of the infirmity of the flesh of fear cometh trembling, until the Father show himself. The holy Virgin saw such a great heap of wickedness in her Nation, that she had Just cause to fear great vengeance. Wherefore the Angel to take away fear, pronounceth himself to be the Messenger of an incomparable benefit, saying, (For thou hast found Grace with God. Z. This is a confirmation of that which he said before, Hail thou that art freely beloved. The like kind of speech we have in Moses, Exo. 33. 1● Thou hast found favour in my sight. Also, And now I pray thee if I have found favour in thy sight. etc. Again, Exo. 33. ●7 Because thou haste found grace in my sight. The jews by this manner of speech declare that God is the cause and well springe of grace, and poureth his Grace into us freely without our merit, and that he bestoweth his benefits upon us of his mere liberality and goodness: For he is not said to find grace which seeketh the same, but he to whom the same is offered without seeking. Z. Thus we read, that No found favour in the sight of the Lord: The which is as much as if the Scripture had said, God had compassion upon Noah, he loved Noah, and blessed him. Therefore Mary found favour with the Lord, (that is to say) the Lord of his goodness, and ready good will had compassion on her, & powered his grace and gifts into her, loved her, and ordained her to great honour. 31. For behold thou shalt conceive in thy Womb, and bear a Son: and shalt call his name jesus. (For behold thou shalt conceive) R. Now the Angel showeth the cause of his embassage. C and he confirmeth his words first of all by the prophesy of Esay: ●ay. 7.14. and afterward by other places of the Prophets, to th'end they might the better sink into the mind of the Virgin. For such Prophecies were very well known among the godly. Howbeit herewithal we must note that the Angel did not speak privately only in the Ear of the Virgin: but that he brought the Gospel, which shortly after was to be preached throughout the whole world. Wherefore it came not to pass without the counsel of God, that the consent and agreement among the old Prophets was so plainly expressed, and the present message concerning the revealing of Christ ●say. 7.14. ●at. 1.23. A. The Prophet Esay saith, Behold, a Virgin shall conceive. The which Matthew turneth thus, Behold, a Virgin shall be with child. And Luke, Thou shalt conceive in thy Womb, and bear a son: the which are all one in signification. C. Also this word conceive) is sufficient to cofute both the Heresy of Martion, and Manichaeus. For hereby we may gather that Mary brought not forth a Fantastical body, but the very same which she first conceived in her Womb. (And thou shalt call his name jesus) The reason of this name is geeven in Matthew, namely, Because he shall save his people from their sins. 32. He shallbe great, and shallbe called the son of the highest, and the Lord God shall give unto him the Seat of his Father David. (He shallbe great) BU. The angel very diligently showeth how great and who this jesus shallbe, speaking of the glory and eternity of his Kingdom. He doth not declare his whole office, he counteth it sufficient to declare him to be the Messiah and promised Redeemer in the Law and Propheths'. He saith that he shallbe great. C. The which also the Angel had spoken concerning john the Baptist in the 15. verse going before: whom notwithstanding his purpose was not to make equal with Christ. But john the Baptist in his degree was great: but the greatness of Christ is strait way expressed when it is said, (And the Son of the highest) By the which words the Angel extolleth the son of Mary above all Creatures. For he hath his singular and proper to himself alone, Heb. 15 that he should be called the Son of GOD, even as the apostle affirmeth. We grant that the angels of Heaven, and Kings of the earth have sometime these Tytells geeven unto them in the Scripture, but these are called the Sons of GOD in common for their excellency. And there is no doubt but that God doth exempt his Son from all others, when he peculiarly speaketh thus unto him, Thou art my Son. Therefore Christ is joined here neither Psalm. 27 with Angels nor with men, that he might be in the number of the sons of God: but that which is given unto him is such that none may presume to take the same unto him. The Sons of God are Kings, not by the right of Nature, but because it hath pleased God to advance them to such honour. This title belongeth not to the Angels but only because under the most chief they excel among other Creatures. We are the sons of God by adoption. We also are the sons of God but by Adoption, which we obtain by faith, and not by nature: but Christ is the only begotten son of God. A. Also this word (Highest) is the name of God very oftentimes used without the Substantive (God) as here. Thou only art the most high above all the Earth. Psal. 83.29 Also. It is a good thing to praise the Lord, Psal 92.1 and to sing unto thy name, O thou most high. Also, I will be like unto the most high. Esay. 14.14 C. And whereas the Angel useth the word of the future tense, saying, he shallbe called, the wicked Dog servetus thereby goeth about to prove the Christ is not the everlasting son of God, but that he began so to be accounted when he took upon him our flesh: but this is horrible & blasphemous. servetus Heresy. He reasoneth thus; Christ was not the son of God before he taking upon him our flesh, appeared in the world: because it was said unto the Angel, He shallbe called the Son of the highest. But we answer, that the Words of the Angel have no other signification, but that the Son of God should be manifestly declared to be such a one in the flesh, as he was with the Father from everlasting, that is to say, eternal. For, to be called, is referred to evident knowledge. And there is great difference between these two Whether he began to be the son of God which was not before: or, whether he was revealed among men, that they might know him to be the same which was promised long before. Verily, seeing God the Father was called upon of his people in all ages, and acknowledged to be a Father, it must needs thereof follow that he had a Son in Heaven, of whom and by whom this Fatherhood came unto men. Therefore, men shall arrogate to much unto themselves, if they presume to boast themselves to be the sons of God, without it be in respect that they are Members of his only son. Wherefore it is certain that the holy Fathers were bold to give unto themselves that honourable name only upon trust of the Son which was there Mediator. Moreover, what this more perfect knowledge, Rom. 8. Galat. 4 of that which we now speak can do, the apostle Paul teacheth in another place, namely that now we may both cry and call God our Father. (And the Lord God shall give unto him the seat) C. He promiseth that it shall come to pass that she shall be with child with him, which was promised to David the King, to the end the Virgin might the better know that he should be the same Redeemer which long before was promised unto the Fathers. And so often as the Prophets speak of the building up of the churches they refer the whole hope of the faithful to the Kingdom of David: in somuch that it was holden as a sure ground-amonge the jews, that the saveinge health of the Church consisted in the happy and prosperous Estate of that Kingdom, and that nothing could better agree with the Office of the Messiah, than to build up a new the kingdom of David. Wherefore also the name of David is sometime given to jer. 30. ● the Messiah. ●ze. 34.24 Oze. 3.5 As this, They shall serve their Lord, and David their King. Also, David my servant shall reign a Prince over them. And those places where he is called the Son of David are well enough known. To be short the Angel showeth that the prophesy of Amos shall be fulfilled in the person of Christ, Amos. 9.11 concerning the raising up of the Tabernacle or throne of David, which was broken down and overthrown. R. To the which agree the words of the other Prophet, Esay. 9.7 saying, He shall sit upon the seat of David and upon his kingdom, that he may confirm and establish the same in judgement and in righteousness from henceforth for evermore. The Seat of David is the Kingdom of David: not which David possessed, but which GOD promised to Christ the Son of David. Also, how Christ is said to be the son of David, read the 22. Chapter of Matthew beginning at the 43. verse. 33. And he shall reign over the House of jacob for ever: and of his Kingdom there shallbe no end. (And he shall reign over the) Dan. 7.13. A. This also was promised by the prophets, Behold one came as the son of man with the Clouds of Heaven. etc. His dominion is an everlasting dominion which shall never be taken away: Mich. 4.7. and his Kingdom shall never be destroyed. Also, He shall reign over them in Mount Zion, from that time forth for evermore. (Over the house of jacob) C. Seeing salvation was specially promised to the jews (even as the covenant was made with their Father Abrabam, Rom. 15, 8 and Christ, as winesseth the apostle Paul, was a Minister of the Circomcision) the Angel doth not without cause appoint his Kingdom in that nation, even as it was his proper seat. But this is not disagreeing with other Prophecies, which extend the Kingdom of Christ to the utmost parts of the Earth. For God hath engraffed the Gentiles by a new and wonderful Adoption into the stock of jacob who were before strangers: notwithstanding so that the jews might keep the more principal place as the first begotten. Even as it is said, The Lord shall send the Rod of thy Power out of Zion. Psal. 110. 2● Therefore the Seat of christ was placed among the People of Israel, from whence he subdued the whole world unto him. For so many as he gathered together by faith unto the Children of Abraham, are counted the Israel of the Lord. God doth not repent him of any whom he hath called. And although the jews by their defection banished themselves from the Church of God, yet notwithstanding the Lord will keep to the end some Relics, because his calling is without repentance. The Body of the people seemeth to be divided and cut of, but we must remember that mystery of the which Paul speaketh: Namely that it will come to pass at the length, that God will gather some of the jews from dissipation and confusion. In the mean time the Church which is dispersed throughout the whole World, is the spiritual house of jacob, seeing it had his original of Zion. A. Hereof therefore we affirm that Christ doth reign over the house of JACOB, and nothing hindered by the Infidelity of the jews. For he hath in his charge and tuition the posterity of Abraham, and the vail is taken away which separated the Gentiles from the jews, insomuch that now all the elect are said to be of the house of jacob whether they be jews or Gentiles. (For ever) C. The Angel showeth in what sense, everlasting continuance was promised to the kingdom of David. Only the Kingdom of David and of Solomon flourished with continuance, with power, and with riches: Roboam the third successor scarce retained one Tribe and a half. From thence forward great Destruction came to the same, until at length it was quite overthrown. Now the Angel declareth that when the same is established in the person of Christ, it shall not be subject to sacking and destruction any more: and to prove this he usurpeth the words of Daniel, that there shall be no end of this kingdom as we said before. Moreover, although the sense of the words be, that God will be the everlasting defender and preserver of his Church, and of the Kingdom of Christ, in such wise that the same shall never decay upon Earth, so long as the Sun, and Moon shall shine in Heaven: yet notwithstanding the true perpetuity doth appertain to the glory to come. The kingdom of Christ is everlasting. Therefore the Faithful do so succeed one another in order in this life, that at the last they must be gathered together into Heaven, where they shall reign for ever in the kingdom of Heaven. R. So that this kingdom of the Messiah, shall have no such majesty in this World, as it shall have in the World to come. For in this World it standeth by the public preaching of the Gospel and by Faith, Mat. 16.18 Mat. 28.20 unto the last day. The Gates of Hell (saith christ) shall not prevail against it. Again he saith, I will be with you unto the end of the world. In the world to come it shall be revealed with gracious Majesty, that they which believe in Christ, shall have everlasting felicity: but they which believe not, shall perish everlastingly. This is the everlasting majesty of the Kingdom of Christ: this is his everlasting Dominion which is given to him of the Father. 34. Then said Mary unto the Angel, How shall this be, seeing I know not a man? (Then said Mary) C. The holy Virgin seemeth no less ungodly to restrain the power of God, than Zacharias had done before. For she conjectureth that to be impossible which is not according to the common order of Nature. For thus she reasoneth, I know no man: how shall I then believe that the same shall come to pass which thou showest? And we must not much seek to purge her from all salt. For she ought by and by to have passed by Faith to the exceeding power of God, which is not tied to natural means, but is above the whole World: But standeth now in the common manner of generation. Howbeit we must know that she doth not so doubt or question, that she would make the power of God: only she being stricken and amazed with sudden admiration, is drawn to move this question. And that She obedientely embraced the promise, we may hereby gather, that when She had many Objections to be made to the contrary, She stock and stood in doubt but of one thing. She might have objected, saying, Where is that Seat of David, seeing the whole Dignity of the Kingdom, and the glory of the kingly stock was quite gone. Verily if She had weighed and considered the matter by the judgement of flesh, She would have counted all that She had heard of the Angel for a fable. Wherefore there is no doubt but that She being thoroughly persuaded that the Church should be builded up again easily believed that, which by the reason of Flesh and Blood was incredible. And it is likely that this prophesy was in diverse places not forgotten, ●say. 11.1 There shall come a Rod forth of the Stock of Ishai, and a graff shall grow out of his Roots. Therefore Faith of the Grace of God being conceived in the mind of the Virgin, brought to pass that without controversy. She admitted the Tidings brought unto her concerning the setting up of the Seat of David. But is it not also written in Esay, ●say. 7. Behold a Virgin shall conceive and bring forth a son? Yes verily: but the knowledge of that mystery was then obscure. The Fathers did hope that a King should be Borne unto them, under whom the People of GOD should be blessed and happy: but the manner how this should be, lay hid as it were under a Veil. Therefore it is no marvel if so be the Holy Virgin move a question of that which was unknown unto her. But whereas some have taken occasion upon this place to say that the Virgin had taken a Vow upon her of perpetual Virginity, because otherwise this her answer had been super fluouse, it is to frivoulouse and vain. Shall we think that the Virgin suffered herself to be betrothed to her Husband, to mock him? This in deed had been such falsehood as had been worthy to be reprehended, if so be she had despised the holy bond of Matrimony to the contemning & scorning also of God. Who knoweth not that the Law of Matrimony was appointed of God? A Damsel cannot betroathe herself to her Husband at her own will. Wherefore to absurd and ridiculous are those Imagination which are so conjectured of this place. All barbarous cruelty that may be hath been showed in this point in the Papacy, yet nevertheless they never durst be so bold as to come thus far, that they would suffer a married wife to vow Chastity or continency at her own will and pleasure. Monchary was not among the JEWS. Also it is a Childish fantasy, to fain Monachisme among the jews. notwithstanding, we must answer that Objection, that the Virgin hath respect unto the time to come and that therefore she meaneth that She will have nothing to do with her Husband. This conjecture is both probable, and simple, that the greatness of the matter, or rather the Majesty of the same astonished the virgin, in so much that all her Senses were overcome with admiration. When She heareth that the Son of God shall be borne, she conceiveth no common matter: and this is the reason why she excludeth the carnal copulation with a man. hereupon being amazed she crieth: how shall this thing be. Therefore so lovingly God pardoneth her, and answereth gently and friendly by his Angel: because reverently and soberly, not without admiration of the work of God, she had demanded how it should come to pass which she had persuaded herself was above the common & accustomed manner of nature. Furthermore, this questistion therefore was not contrary to faith because it rather came of admiration than of distrust. R. By this place we gather, that it is not always unlawful to make inquiry after the promises of God, how they can be, so that distrust and unbelief be set a side. Marry here did not doubtingly demand the manner how, but with the zeal and fervency of mind she desired to know the same. 34. And the Angel answered & said unto her, The holy Ghost shall come upon thee, & the power of the highest shall overshadow thee. Therefore also that holy thing which shall be borne shallbe called the son of God. (The holy Ghost shall come upon thee) C. The Angel doth not show such a manner how, as may suffice or satisfy curiosity (for it was not so needful) but he simply bringeth the Virgin to the consideration of the holy Ghost, that with silence and quietness She might submit herself wholly unto the same. BU. As if he should say, That pure and holy spirit shall cover thee in such wise that no man shall doubt or mistrust any uncleanness. For God is a consuming fire, incorporal, with out affection & corruption. This pure Spirit of God I say, shall extend his divine power unto thee, & shall make thee fruitful without man's Seed, and shall bring to pass that of thy substance, the son of God shall take the substance of the true and human Body, differing nothing from other men sin only excepted. These Words (come upon thee) contain great Emphasis and force, and signify that the work shallbe extraordinary where the means of Nature are wanting. BU. As if he should say, He shall not only descend from Heaven into thee, but shall also come upon thee with great force, that he may work effectually in thee. Thus the Spirit of God hath been said to have descended upon Samson and on the Prophets. The which is as much as if the Scripture had said, The spirit of God moved Samson and the Prophets: it was effectual in them, & mightily brought those things to pass which it would have done. R. This place teacheth us the same article of our Faith, whereby is confirmed that Christ was conceived by the holy Ghost. And to this effect pertaineth that which is written in the Gospel after Matthew, Mat. 1.11. When Mary was betrothed to joseph, she was found with Child of the holy Ghost. And in the twenty verse following, That which is conceived in her is of the holy Ghost. At this also the Woman conceiveth by the power of the Spirit, The Spirit worketh in the creation 〈◊〉 all thing. it is God which giveth shape and life to the tender infant, the spirit worketh in the creation of all things: but here the angel excludeth those usual means, as the work and ordinary use of man. Others also are conceived by the power of God, but by the Seed of man. In like manner Christ is conceived by the Power of God, but without the Seed of man. And although the power of God be joined to the conceptions of other men, yet notwithstanding man which is conceived is left carnal, because the instrument (that is to say man begotten of Adam) wherewith man is conceived, by Nature is Carnal. But in the conception of Christ the Instrument is holy & heavenly. (And the power of the highest shall overshadow thee) C. This Member is added expositively. For the Spirit is as it were the essential power of God, the efficacy whereof doth show itself as well in the whole government of the world, as in miracles. In the word Overshadow, is a very apt Metaphor. The scripture very often doth compare the power of God, by which he protecteth & defendeth his servants to a shadow. Bu. As in these places. Lamenta 4. ●0. The breath of our nostrils 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 under his shadow we shallbe preserved alive among the Heathen. That is to say, under his protection. Hid me under the shadow of thy wings. Again. Under the shadow of thy wings shall be my trust. Also, Which shadowest (or coverest) my head in the day of Battle. Moreover. He will shadow (or cover) thee under his wings. C. But there seemeth to be another special reason of this place. Namely that the operation of the spirit shallbe secret, even as if he did set clouds before the eyes of men to keep them from the beholding of the same. Even as GOD in working of miracles hideth from us the reason of his works, even so it is our parts soberly to adore that which he will have hidden from us, (Therefore that holy thing that shallbe born G. In the corrupt books of the old translation, it is thus red, which shall be born of thee. The which 2 words (of thee) we have taken away having for our warrant the authority of the Greeke translation, & also the most ancient & approved latin. For the angel speaketh not here of the person of the conceiver, but of a new manner of conceiving, & of the excellency of the child. As if he should say, when the power of god shall work here, the child shallbe born holy, that is to say, separated & differing from those impure conceptions which are by the copulation of the man & the woman, & by the commirtion of their seeds not without original sin. christs cō●ption ●ost pure. Therefore what singular or proper thing hath the conception of this child, vereli it is the most pure conception that ever was, & ordained for the sanctification of the whole world: the which if it had been impure & polluted it could not sanctify those which are defiled with the uncleanness & original sin of Adam. c. Therefore it is a confirmation of the sentence going before. For the angel teacheth the christ ought to be born without carnal copulation of man & woman, that he might be holy & the son of god: that is to say that he might excel all creatures in holiness & glory, & might not be as other men are. (Shallbe called the son of God) The heretics (as servetus) which feign that he so soane as he was born man was made the son of god, do here take hold of this casual clause that he is therefore to be called the son of God, because he was wonderfully conceived by the power of the holy ghost: but they reason amiss, for although he were manifested the son of God in the flesh, yet it doth not follow but that he is the word begotten of the father, before all worlds. But rather the very same which was the son of God in his eternal divinity appeared also the son of God in human flesh. A. Therefore he saith that christ shallbe called the son of God, that is to say, he must be acknowledged to be such a one of men, as he was always with the father. C. Moreover this place doth not only commend the unity of the person in Christ, but also showeth that christ in that he took upon him our human nature, is the son of god. Therefore the name of the son of god, as it was proper from the beginning to the divine essence, even so now also it belongeth jointly to both natures: because the secret & heavenvly reason of generation exempteth him from the common order of men. In other places oftentimes to prove himself to be very man, he calleth himself the son of man: but the verity of his human nature doth not let but that the divine genetion may challenge honour unto him above all other Men, and that because without the Ordinary manner of nature, he was conceived by the Holy Ghost. Heereuppon We have just cause to fortify our Faith that we may more boldly call upon God the Father: who because he might make us to have fellowship with him, would have his only Son to be our brother. We must also note that Christ in that he was conceived by spiritual power, is called the holy Seed. For as it was meet that he should be very man, to make satisfaction for our sins, and to conquer death & Satan in our flesh, & to be a true mediator: so it was necessary that he should be free from all pollution and uncleaneness, that he might purge us. Therefore although Christ was borne of the Seed of Abraham, yet notwithstanding he took no uncleanness from his vicious nature, because the spirit of God kept him pure even from his original: and not only that he might be holy himself, but rather that he might Sanctify those that are his. A. According to this saying of the apostle, ●. Cor. 1.30. who was made unto us of God, wisdom, righteousness, sanctification and redemption. C. Therefore the very manner of his conception teacheth, that he was separated from sinners to be our mediator. Concerning the which matter read the 7. cap. of the Epistle, to the Hebrews beginning at the 26. verse 36. And behold thy Cousin Elyzabeth, she hath also conceived a Son in her old age: and this is her sixth which was called barren. (And behold thy Cousin Elizabeth) C. The Angel by a domestical & Familiar example confirmeth Mary's Faith and putteth her in hope of the miracle. R. As if he should say Elizabeth hath hitherto suffered the reproach & Ignominy of barrenness among all men. And now this is the sixth month since her conception of a son in her old age. Therefore if it were possible for God to make an old Woman far stricken in age to be with child, how much more possible is it for him to make a Virgin to conceive a child without man's seed. Wherefore there is no cause O Marry why thou shouldest leave so much to the usual means of Nature, seeing thou mayst behold so manifest a proof of God's divine power in thy kinswoman. But here a Question may be demanded how it came to pass that Elizabeth which was one of the daughters of Aron, and Mary, Objection Numb. 36. ● which was of the lineage of David were Cousins. And this also seemeth to be Repugnant with the Law, which forbade wowen to marry out of their Tribe. As touching the Law, Answer. if we have respect unto the same, it only forbade those marriages, which might mingle one inheritance with another. But there was no such danger if so be a woman of the Tribe of juda married with a Priest, to whom the Inheritance could not come. Also the like was if so be a woman of the Tribe of Levy were placed out of her kindred. And it may be that the mother of the holy Virgin came of the tribe of Aaron, and so the kindred or consanguinity might be between Mary and Elyzabeth. (And this is the sixth month. C. This is spoken to prove the certainty of the thing. Because, seeing the woman doth feel the Child quick at the fifth month, the sixth month taketh away all doubt Mary aught to have been so contented with the simple word of God that she should not have needed to have had her faith confirmed by an other means: but lest she should doubt any more the Lord vouchsafeth to confirm his promise by this mean. The like yea, and greater forbearance the Lord of his mercy showeth daily towards every one of us, when our faith is weak. Therefore least his truth might be doubted of us, he useth divers testimonies to approve the same unto us. Mary excelled divers ways: yet notwithstanding it is not superfluous that the Angel bringeth an example to confirm and strengthen her. For with God shall no word be impossible. Our English translation is. For with God shall nothing be impossible. C. If we understand this word (word) in his proper and Natural sense then the meaning shall be, God will bring to pass whatsoever he hath promised: because nothing can withstand his power. And the Argument shallbe of this form. God hath promised this: Therefore he will perform it: because no impossibility ought to be objected against his word: But because this word (word) according to the phrase of the Hebrewe Tongue is taken oftentimes for this word (Thing) our English translation may serve very well as is before set down. Howbeit we must always have this in mind as a sure ground, that they are wide which do imagine any thing of the power of God without his word. Because we must so think of his incomprehensibleness that the same may give us occasion of hope and trust. But now we shall not only rashly and unprofitably, but also dangerously dispute what is possible unto God, except we also consider of his will. And the Angel doth that thing here, which God himself is wont to do in divers places of the scripture: Namely when by a general doctrine he confirmeth a particular Promise. And this is the right and true use of general doctrine, to apply divers promises to the present cause, so often as we are careful and vexed. For so long as they are indefinite and not applied they are cold. A. Therefore the angel useth an Universal conclusion, namely that the power of God is infinite: the which if we keep in mind, we shall not any more according to our manner distrust. C. Wherefore it is no marvel that the Angel preacheth the power of God unto Mary, whose distrust doth very much discredit the promises. In word all men will confess that God is omnipotent. Notwithstanding if he promise any thing unto us which is above our capascitie: we doubt and distrust. Whereof cometh this, but because we attribute no more power unto him, than our sense and reason can comprehend. Therefore Paul commending the faith of Abraham saith that he gave glory unto God, Rom 4.20 because he was full certified that what he had promised he was able to perform. And in another place speaking of the hope of eternal life, he calleth to mind the power of God saying. For I know whom I have believed and am persuaded that he is able to keep that which I have committed to him against that day. 2. Ti. 1.12. This seemeth to be a small portion of faith, because no man though he be never so wicked, will openly derogate from God the Title of omnipotency, God's power 〈◊〉 comprehended by faith. but he which hath rightly and thoroughly the power of God fixed in his heart, shall easily overcome all other impediments of Faith. notwithstanding we must note that the effectual power of God is apprehended by true faith. For god is mighty and will be so acknowledged that even in his word he may declare himself to be true. And Mary said: Behold the Handmaiden of the Lord, be it unto me according unto thy word. And the Angel departed from her, (And Mary said) C. We see that the virgin disputeth no further, and cutteth of also all occasion of Disputation which might come into her mind: yielding herself wholly to the will and Pleasure of the LORD, and framing her mind to the Obedience of the Angel. And this is the true Probation of Faith, when we restrain our Minds, and keep them as it were in Subjection, The tokens of faith & of Infidelity. that they presume not to Object this or that against God. Even as on the contrary part the Unbridled licence of Disputing is the mother of infidelity. Let therefore the will of god be unto us in steed of all reason. And there is no small weight in these Words (Behold the handmaid of the LORD.) For she offereth and gyeveth herself wholly unto GOD, that he may use his own will and pleasure. For the unbelieving do withdraw themselves from his Hand, and do hinder his Work so much as in them lieth. Faith bringeth forth obedience But Faith maketh us pressed and ready to obey the Will of God. Wherefore if so be the holy Virgin were therefore the handmaiden of GOD, because she obediently submitted herself unto his Will, there is no greater contumacy and Contempt, then by fleeing to deny him that which obedience deserveth and requireth. To be brief, as Faith only maketh us the obedient servants of God and submitteth us to his Power. Even so infidelity maketh men rebellious and obstinate Starteawayes. A. Therefore Mary calleth herself the handmaiden of the Lord. At this Day the Papists call her the queen of heaven, and the lady of the world. By which Names they do unto her great injury, seeing she submitteth herself wholly unto the government of God, and usurpeth not unto herself the government of creatures. (Be unto me according unto thy word) C. This part may be expounded two ways: either that the virgin came now to make her petition & prayer, or else that still with one speech she goeth forward in submitting herself unto god. But this may simpely be interpreted that she being now persuaded of the power of God, & willingly following whether she was called, doth therewithal subscribe unto his promise, and so doth not only look for the effect, but also earnestly desireth the same. E. She speaketh seriously and in good earnest, not civilly or for a fashion. The unbelieving do not refuse to obey God, but they make such delays that they turn away themselves quite and clean from him. A. But Godly minds do by and by give themselves wholly unto God, and obey him (And the Angel departed from her) BU. This is not added without cause, but to this end that by the very departure we might know the matter to he perfected and fully finished for the which he came. He had not gone away before he had ended his embassage, seeing he was the faithful servant of God. 39 And Mary arose in those Days, and went into the hill country with haste, into a City of juda. (And Mary arose.) B. this proverb is true in all things. Like will to like, & that GOD doth always bring like unto like, in God's matters, this is by so much the truer, by how much the same are the more Sincere and sound For they are capable of only sincere sound, and just Friendship Even so the blessed Virgin, the chosen Vessel of GOD which is blessed among Women, when she heard that Elizabeth was blessed though she were a Virgin and without all doubt not accustomed to Travail, went out of Nazareth into juda, to exhilarate & make joyful her Cousin for the blessing pronounced unto her, and for those things which had happened unto her. So that he joineth them together, not only in Body, but also in mind, whom the spirit of CHRIST truly possesseth. hereupon the Apostle Paul had so Earnest a desire oftentimes to see his Brethren: hereupon also he so often times saluteth them. Whereupon we have great cause to fear at this Day, that many are very smally Possessed with the spirit of CHRIST as yet, which reckon themselves among the chief maintainers of the Gospel, because they have so small consideration of the friendship conjunction and Familiarity, which they ought to have with their brethren. To whom soever Christ is rightly known, the same cannot choose but he must be carried thither, where he believeth that he dwelleth: that is to say, to all those which confess his name with their mouth and deny him not with their deeds. Let us therefore behold the fervent desire of Mary, who ran not (as it is likely) for the satisfying of her fantasy, but rather being carried with a Godly zeal. Neither had she regard to that which she might have considered if she had been ambitious. Why should she not come rather and see me? For Elyzabeth was her Elder and near her time. As it becometh the Faithful to be ready to do their duty one towards another, so they ought to prevent one another in doing of the same. The which Mary did in going to see her Cousin. Therefore this going of the which Luke maketh mention testifieth that the faith of Mary was not gone, because the promise of God vanished not away with the sight of the angel, but rested still in her mind. (And went with haste into the hill country. C. This haste betokeneth a serious & fervent affection. Hereby we may gather that the virgin esteemed & preferred this grace of God (as it was meet) before all other things. Notwithstanding it may be demanded to what purpose she took this journey. Question. It is certain that she came not simply to make inquiry (because she had the son of God no less in her heart through faith, then in her womb) neither is it likely that she came only to see how she did: but partly to increase and confirm her Faith, and partly to set forth the grace of God in each Point. And there is no cause why we should think it absurd, that she sought the confirmation of her Faith, by the sight of the miracle, the which the Angel not without cause revealed unto her. For although the faithful are content with the bare word of GOD, yet notwithstanding they Neglect nothing of his Works which they know may serve to the confirmation of their Faith. And there was great cause why MARY should receive that confirmation offered unto her, except she would reject that which the LORD had willingly given unto her. FURTHERMORE, the Mutual sight of each other of them might aswell move her as Elizabeth to the greater thankfulness, as appeareth by the text. For the Power of god was the more manifest and notable in one sight of double grace, because the very comparison did not a little manifest the same. (Into a City of juda) E. In the which Zacharias dwelt: C. Luke doth not show what this City was in the which Zacharias dwelled but only saith, that the same pertained to the tribe of juda, and that the same was cituate in the Hill country. Whereby we may gather that it was further from the city of Nazareth than Jerusalem. 40. And entered into the House of Zachary, and saluted Elizabeth. A. Marry entered not without great fervency of mind into the House of this old Priest, and saluted her Cousin. 41. And it came to pass that when Elizabeth heard the Salutation of Mary, the babe sprang in her womb and Elizabeth was filled with the holy Ghost. (And it came to pass.) R. Hear is a notable miracle at the Salutation of Mary: john, being an infant leapeth and springeth in the womb of Elyzabeth. C. It is a natural thing for an Infant to move in a great bellied woman at a sudden joy: but the purpose of Luke is to note some extraordinary matter. Howbeit it is far from the purpose to trouble ourselves with intricate questions, whether the infant felt the presence of christ, or whether this was rather a feeling of Godliness Let this one thing suffice, that the infant sprang by the secret motion of the spirit: For Luke doth not attribute unto him any proper feeling: but doth rather give us to understand that this was a part of the Divine operation in the Mother herself, that the infant sprang in her womb. (And Elizabeth was filled with the holy Ghost) That is to say she was suddenly replenished with the spirit of prophesy contrary to her usual manner. For she was not before void of the gifts of the spirit, but then a much more plentiful unwonted force appeared. 42. And she cried with a loud Voice and said. Blessed art thou among women, and the fruit of thy Womb is blessed. (Blessed art thou among women.) A. The very same thing the Angel had spoken to Mary before. (And the Fruit of thy Womb is blessed) C. He seemeth to put the mother and the son in one degree; which could not be meet and convenient. But we know that there are divers degrees of God's blessings. For as Mary was blessed, so christ far excelled her who is the bottomless well of all Grace. Christ is a Bottomless well of grace. Therefore he is not blessed by measure but his fullness is Infinite and above measure, from whence we receive all blessing, that is to say the abundance of all good things and Felicity, of whose fullness we have all received, saith Saint john, john. 1. 1●. For this blessing signifieth not Fame and praise. And there is no doubt but that the Conjunction (And) in this place is taken for the reason of the matter as thus. Blessed art thou among women, because the Fruit of thy Womb is blessed. And although this was not the chief Felicity of Mary to have christ in her Womb, but was a thing of less Dignity, then by the Spirit of god to be born again into a new life: yet notwithstanding she is justly called blessed whom God hath advanced to this Dignity that she should bring forth a son to the world, ●egenera●on is ●essednes. in whom she was spiritually begotten again. And we cannot at this Day call to mind the blessing that cometh by christ, but we must also remember how greatly God hath honoured Marie in appointing her to be the mother of his only begotten son. A. Notwithstanding her special Dignity (as we said even now) consisted in this that she believed in her Son whom she conceived. Whereupon a certain Woman saying to christ. ●oh 11.27 Blessed be the womb that bore thee, and the Paps which gave thee suck. He answered her again and said. Nay rather blessed are they that hear the word of God & keep it. Also Elyzabeth saith hereafter. Blessed is she that believed. For those things shall be performed which were told her from the LORD. 43. And whence cometh this to me that the mother of my Lord should come to me. (And whence cometh this to me) C. We must note this moderation that Elyzabeth weighing and considering the great Graces of God, in Mary, doth give unto her due Honour, & doth acknowledge her to have done more than was meet: And also that the same appertained not unto her. And yet for all that she doth not extol her higher than it became her to the derogating of God's Glory. For such is the wickedness of the world, that there are very few which have not one of these two faults, that is to say, They will either have to good a liking of themselves, that they alone may excel, maliciously contemning the gifts of God in their brethren: or else they excel men so superstitiously that they make unto themselves Idols of them. hereupon it is come to pass that christ being put as it were into the ben●hehoale. Mary hath his seat and Dygnity. Contrariwise Elyzabeth in commending her is so far from obscuring the Glory of God, that she rather referreth all things to God himself. And although she knoweeh that Mary was exalted above her and others yet she envieth not the same, and confesseth that more was done to herself than was due. Notwithstanding this is commonly seen, Charity i● rather beneficial than covetous. that if any of our Neighbours neglect to do unto us their duty, we can strait way espy the same, but when we forslew or for get to do that which becometh us towards them, we are blind. But Charity teacheth the contrary, There are some also, who having received a benefit, think that they own nothing for the same. What hath he done, say they? He hath done no more than the Lord commanded. But we ought not to consider what is other men's duties towards us, but what we ourselves ought to do unto others. If any man honour another endued with God's Gifts, he giveth honour unto GOD himself. And contrariwise if he contemn the same, he despiseth God himself. Therefore saith Elyzabeth. The mother of my lord. We cannot give honour unto God, but we must also honour his grace, when and wheresoever we see the same. (The Mother of my Lord.) C. In that Elyzabeth calleth Mary the mother of her Lord, the unity of the Person is noted in the two natures of christ. As if she had said, that he which is borne a Mortal man in the Womb of Mary, is also God Everlasting. For we must remember that the woman speaketh not of her own brain but only uttereth that which the holy Ghost put into her mind: For this name properly belongeth unto the ●●n of GOD manifested in the flesh, to whom all power is given of the Father, and who is ordained to be the chief Ruler in Heaven and in Earth, by whose Hand, God governeth all Things. Howbeit he is chiefly the Lord of the Faithful, who willingly submit themselves to his Government. Christ the head of 〈◊〉 body only. For he is the Head but of his body. Therefore Paul saith Although there be many called LORDS in the World, 1 Cor, 8. yet not withstanding we (which are of the Household of Faith) have but one Lord. For lo as soon as the Voice of thy Salutation sounded in my ears the Babe sprang in my Womb for joy.. C. She amplifieth this grace of God, of which she speaketh of the sudden motion of the Infant which she had in her Womb. Whereby there is no doubt, but that she would declare that she had the feeling of some Supernatural and divine thing. Read the 42. verse going before. 45. And blessed is she that believed: For these Things shallbe performed which were told Her from the Lord. (And blessed is she that believed.) A. This is to be joined to the 42. Verse, in the which the Angel called her blessed among women, that she might not simply be called blessed because she should be the mother of the Lord, but because she believed. C. And seeing it is evident by the former Testimony of Luke that Elizabeth spoke by the secret motion of the spirit, it must needs be the same spirit which pronounced mary blessed because she believed, and praising the Faith of Mary, he generally showeth in what the true felicity of man consisteth. Mary is happy, who imbracinge with her heart the promise of God conceived and brought forth salvation for herself & the whole world. This was special unto her, but because we can have no life righteous, or any goodness without the Lord offer unto us his word, it is Faith only which maketh us partakers of true felicity. being delivered from extreme need and misery. And there is great weight in this part of the sentence following. (For those things shallbe performed) For the sense & meaning of it is this that Faith submitteth itself to the promises of God, that they may have their effect in us, It is certain that the truth of God doth not depend upon the will of men: but this is rather true that God doth always remain true, although the whole World (which is unbelieving and full of lies) go about to discredit the same. Rom. 3.4. But because the unbelieving are unworthy to reap any fruit of the Promises, therefore the Scripture teacheth that they are effectual only by faith to our Salvation. For Gyd offereth his benefits generally to all men, but faith openeth our bosom to receive them, and incredulity suffereth them to fall, that we might not receive them. If so be there had been any unbelief in Mary, yet notwithstanding the same could not have let, but that God would have brought his purpose to pass by some other means that had pleased him: ●nbeliefe ●fisteth ●od. but she is called blessed, because She receiving by faith the blessing of God offered unto her, gave place unto God to finish his work: even as on the contrary part unbelief resisteth him, & putteth away h●s hand from the work, that they which defraud the same of the praise of his virtue, might not feel it a saving hand. We must also note the relation between word and faith, by which we gather what it is to believe: to weet, when we subscribe unto God which speaketh, and are fully persuaded that he will perform and fulfil that which he promiseth. (From the Lord) The which soundeth not as though the Lord himself had spoken, but because these things were spoken unto her in the name of the Lord, or from the Lord. For the promise was brought by the Angel: but it came only from God. Whereby we gather that whether God use the ministry of men, or of Angels, he would have no less honour given unto his word, than if he himself should openly descend from Heaven: But the former sense doth best agree. 46. And Mary said, My soul magnifieth the Lord. (And Mary said) C. Now is declared the notable and worthy song of the holy Virgin, by which plainly appeareth, with what plenty of the Spirit she excelled. And this Canticle or Psalm consisteth of three parts. The first part setteth forth the thanksgiving of Mary for the mercy of God showed towards her. In the second part she commendeth the power & judgements of God with general Tytells. Last of all She applieth them to the present cause, where She speaketh of the redemption promised long a go unto the Church, and now performed. (My Soul magnifieth the Lord) E. The Virgin beginneth with thanks giving, testefyinge her thankfulness. The thanksgiving of MARY R As if She should say, God hath bestowed an inestimable benefit upon me, and now I am confirmed by a great certainty of Faith by a Sign foreshowed of the Angel. Wherefore I am so joyful in my Conscience that I cannot stay myself, but I must needs burst forth into the commendation of the name of God. C. Therefore because Hypocrites oftentimes with shrill voice and pleasant time, without any affection of the heart, do sing the praises of God; Mary saith that she praiseth God from the inward affection of the mind. And in very deed, they do nothing else but profane the holy name of God, which set forth his glory not with the mind but with the tongue only. But seeing these words (Soul) and (Spirit) are diversly taken in the Scripture, yet notwithstanding being joined together, they signify two principal powers of the Soul. For this word (Spirit) is taken for understanding, and this word (Soul) for the place of the affections. That we may understand the mind of the holy Virgin, joy of the spirit is required before thanksgiving. we must note that the same is put in the second place, which should be in the first. For that the will of man may be stirred up to praise God, it is necessary that there go before, the rejoicing of the spirit: Even as S. james teacheth, saying, jam. 3.13. Is any man merry? Let him sing Psalms. For Heaviness and sorrow, do both clog the mind, & also do hinder the tongue from celebrating the goodness of God. Therefore so soon as Mary's mind rejoiced, it braced forth into the praise of God. E. Whereupon, for Soul & Spirit, the scripture oftentimes useth this word: heart): and it is a phrase of speech very usual with the Hebrews, Psal 103.1 Psal. 35.3 specially in the Psalms: Praise the Lord, O my Soul: Also, Say unto my Soul, I am thy salvation. There is great force in these phrases of speech, & much more is expressed then if it were said, Praise the Lord, I magnify the Lord, Say unto my soul I am thy salvation. Hereby we are taught that if we will truly praise God, we must praise him from our heart: for if the heart be not moved, the Lord rejecteth & abhorreth our praise. Therefore the true foundation of thanksgiving is the inward affection of the mind: thanksgiving with lips only is abominable & by these speeches, we may see the difference between the spirit, truth, & hypocrisy, which magnifieth God with the mouth & lips 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. Moreover, she arrogateth none of these benefits unto herself, because she is the mother of god, because she was blessed among women, & because she behaved herself modestly: she challengeth nothing to herself, but a joyful & merry heart toward God. Wherefore she acknowledging the receiving of them from him, praiseth his holy name. Thus we ought, to lean unto God only, & not to Creatures or to our gifts. 47. And my spirit hath rejoiced in God my Saviour. (And my Spirit rejoiced in God) C. This is as it were a reason of the cause. For there can be no true affection of praising GOD, except there be first joy.. For in the scripture the cause is oftentimes made subject to the effect, as in this place. And she calleth the spirit (as we said even now) the mind, and understanding of the soul. She so rejoiced that she gave unto him that praise of all goodness: and whosoever do not the like are unthankful. Verily this rejoicing is the effect or sign of a quiet Conscience: which by Faith was certainly persuaded that God was pacified and favourable. (In GOD my Saviour) C. She doth not without cause give unto God the name of a saviour, when she speaketh of the joy of her heart. For until he be acknowledged God the saviour, men's minds shall never have the true and perfect joy, but shallbe always heavy and careful: Salvation in Christ● worketh true joy.. so that it is the only favour of God, & the salvation the cometh of him which make us joyful. To be short this is the principal thing in the which the faithful have to joy that their salvation is in God: for the which they must also be thankful unto him. S. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a Deliverer and Preserver: Which is somewhat more than a Saviour. This Title be longeth only unto God, in whom we all consist. Marry, after the manner of the Psalms of David, calleth him the saviour & Deliverer, because now her whole mind was inflamed with the consideration of the salvation, which was begun to be wrought in her. 48. For He hath looked on the low degree of his handmaiden: for lo! now from hence forth all Generations shall call me blessed. (For he hath looked on the low degree) C. She showeth the cause why the joy of her heart is founded upon God: namely, because he had respect unto her freely of his mercy. For in acknowledging her low degree, she maketh herself void of all worthiness, that she may ascribe unto the free goodness of God, the whole cause of rejoicing. For the low degree (of the which mention is made in this place) doth not signify, submission, modesty, or the habit of the mind (as certain unlearned men have thought: but signifieth only an abject, vile, and vase condition. The Sense and meaning therefore is this. Whereas I was base, contemned & of low degree, it hath pleased God notwithstanding mercifully to look upon me. Therefore the Virgin calling to mind the benefits of God (as we ought to do when we give thanks) first of all wondereth the God had such respect & regard unto her being base, and of low degree, that he chose her to be the mother unto his son. For this is the which she saith, For he hath regarded the low degree of his handmaiden. Where there is any dignity or worthiness of the flesh, there is a vail which will not suffer us to behold the grace of God. Therefore upon just cause she maketh mention of her low Degree. R. As if she should say, I came of the stock of the famous king David: but look by how much my ancestors were more noble than I, by so much am I the more miserable. For that I may speak nothing of the Kingdom taken away from our kindred by tyranny, & to make no mention of the great need which I a maiden of kingly race have a long time suffered, this verily of all other is the greatest misery, that the tyrants which now enjoy our kingdom, do so lie in wait for the life of all those that are come of the stock of David, that having already killed certain men, not so much as we poor maids & women are in safety, so that we being not so much contemned, as we are a common scorn to all men, know not where to lead a secure life. But to her whom men despise the Lord turneth his eyes of mercy, & hath chosen me to great dignity. He might have regarded the dignity of others which far exelled me in nobility & in riches: but he would none of them, having respect unto me a poor & needy Virgin. This maketh me joyful, & for this I give thanks unto God. To be short, I am nothing: for what soever I am & have the same cometh only unto me, because God hath respect unto me: by the grace of God I am that I am. The Virgin could not morefully praise God & his grace. C. Thus we see, how Mary abaseth herself to exalt God alone. And it was not a setting forth of feigned humility: But a simple & true confession of her persuasion which she had fixed in her mind. For she was both of no estimation in the sight of the world, & she also esteemed of herself nothing the more. M. And here we have specially expressed unto us what the Nature of God is, God b●holdeth things of low degree namely, to have respect unto things of small reputation, and to the lowest things. He cannot look upward because there is nothing above him: neither can he look on either side of him, forsomuch as, he hath none nigh unto him that is his equal: Wherefore he looketh only unto those things that be below. Therefore the more low and abject that thou art, the more earnestly do the Eyes of the Lord behold thee: As testifieth the Scripture, specially the Psalms, as where it is said, Who is like unto the Lord our God that hath his dwelling so high? Psal 113.7. Psal. 138.6 Who abaseth himself to behold things in the Heaven, and in the Earth. He raiseth the needy out of the dust, and lifteth up the poor out of the Dunghill. Also, The Lord is high, yet he beholdeth the lowly, but the proud he knoweth a far of. Wherefore he can abide neither knowledge, nor power, nor any other thing, for the which a man is proud, or conceiveth any trust. For he hateth all pride. (For lo now from hencforth) C. By these words she giveth us to understand that this benefit of God shallbe remembered for ever. Wherefore if it were so notable, that all men ought to talk of the same, it became not Mary herself (upon whom it was bestowed) to be silent. And note that the Virgin Mary doth ground nothing upon her own blessedness, but acknowledgeth all that she hath received to proceed from the grace of God. I shall saith she, be counted blessed throughout all generations. Came this blessedness by her own virtue, or because she sought this praise? Nay, she rather imputeth the same only to the work of God, saying, 49. Because he that is mighty hath magnified me & holy is his name. C. Here she plainly acknowledgeth God to be the author of her blessedness. As if she should say, I am called blessed, not that I have obtained blessedness by my own virtue, but because God which is mighty, hath wrought a wonderful and strange work in me a silly maid. They shall so call me blessed, that they shall know the same to be the work of the Lord, and not mine. And in very deed they do truly preach Mary to be blessed, which do acknowledge Christ to be the author of all felicity, whom we have received a perfect man through her. And hereby we see how far the vain Papists differ from the Virgin Mary, The Virgin MARY superstitiously honoured of the Papists. who rashly setting her forth with their vain Imaginations, do almost make no account of all those graces which she hath received from God. They heap upon her mighty, nay rather proud tytells, calling her the Queen of Heaven, the Sea star, the way of salvation, the gate of life: yea, Life itself, sweetness, hope, and salvation. Yea, & Satan hath brought them to such impudence and madness, that they have made her Ruler over Christ. For this is their continual song, Roga Patrem, inbe Natum, that is, pray the Father, command thy Son. seeing none of these things proceeded from the Lord, the holy Virgin in one word confoundeth them all, when she placeth her whole glory upon the benefits of God. For if she be to be remembered for this cause only, namely, for the God hath magnified her there is no place left for feigned tytells which come from men. Moreover we can do her no greater dishonour, than to take from the son of God that which belongeth unto him, & to adorn and magnify her with that which is taken from him. Now let the Papists go and cry that we are injurious unto the mother of christ, because we rejecting the lies of men, only set forth the benefits of God in her. But we give unto her that which is most honourable, and these false worshippers spoil her of the same. For we willingly embrace her as our schoolemaistresse, and obey her Doctrine, and Commandments. Verily that which she speaketh is not obscure: the which not regarded, but contemned, the Papists so much as lieth in them do discredit her sayings. But let us remember that a common Rule is here prescribed in praising both of angels and also of men, that the Grace of God may be magnified in them: Even as also nothing is praise worthy which cometh not from the same. When she saith, GOD which is mighty hath magnified me, She giveth us to understand, that God had no help from any other: God's power hath the pre-eminence. that his Power alone might have the pre-eminence. (And holy is his name) C. This is the second part of the song, in the which by general Sentences the holy Virgin commendeth the Power of God, his judgements, and mercy. For this is a full sentence and not joined to that which went before. Marry had exalted the grace of God of the which she had experience in herself. hereupon taking occasion, She proclaimeth his name to be holy, and his mercy extended through all generations. R. And the name of God, is taken for his power, & oftentimes for God himself, as he manifesteth himself unto us. Read the 6. Chapter of Matthew the 9 verse. That also is properly called holy which is separated from the profane and common use of things. And that which is severed, is kept in secret: Whereupon that which is holy is also called hidden. GOD therefore is called holy, because his works are hidden far from human reason, and are so wonderful that man's wisdom cannot comprehend them. For God worketh glory by ignominy, joy by sorrow, happiness by misery, and life by death: Than the which manner of working what can be said to be more wonderful? And this wonderful manner of working was also declared in Mary. Moreover the name of God is called holy, because it deserveth the chiefest reverence: So that so often as mention of GOD is made, we must therewithal remember his reverent Majesty. 50. And his mercy is on them that fear him from Generation to Generation. (And his mercy is on them that fear him) A. This sentence is taken out of the covenant of God. C. Where it is said; I will be thy God, Gen. 17.7 & the God of thy Seed for ever. Again, shewing mercy unto thousands of them that love me. Also, Exo. 20.6. I am God showing mercy upon a thousand Generations. Moreover, Deut 7.9. He hath always remembered his covenant, Psal 105. ● and promise that he made to a thousand Generations. By which words the Lord doth not only testify, that he will be like himself, but doth also express his continual favour which he beareth toward those that are his, that after their Death he may Love their sons, & their posterity forevermore. With this continual Love, God loved the posterity of Abraham, because he having once received the Father Abraham into his grace and favour, made an everlasting covenant with him. But because not all which came of Abraham after the flesh are the true Sons of Abraham, Mary restraineth the effect of the promise, to the true worshishippers of God, saying, (On them that fear him) A. That the wicked might not be proud by the pretence of the name, this is spoken: for they are puffed up with vain security, Rom. 2.17 as saith the apostle Paul, And makest thy boast of God. The which boasting was evil. To the same purpose speaketh the prophet David, Psal 103 17 The loving kindness of the Lord endureth for ever and ever upon those that fear him, and his righteousness upon childers Children. Therefore God is so merciful unto the Children of the Saints for ever according unto his promise, that notwithstanding he giveth no occasion to Hypocrites of vain trust: because they which are the degenerate sons of the saints, & have forsaken their godliness and faith, do beast in vain that God is their Father. Wherefore by this exception their vanity and boasting is reproved, which are puffed up by false pretence, and show of the grace of God without faith. God verily made a general covenant of salvation with the stock of Abraham: The faithless are not partakers of the promised but as the stones being watered with the Showers of rain are not made soft, even so obstinacy and hardness of heart of the unbelieving, will not suffer the promised righteousness and salvation to enter into them. Under the fear of God is comprehended all godliness & Religion, which cannot stand without faith. But here may arise a question. Question. Why is God called merciful, if none feel his mercy but they which deserve his grace? For if the mercy of God be upon those that fear him, godliness & a good Conscience do bring men into his favour. And thus men do prevent his grace by their Merits. Answer. We answer that this is also a part of mercy, that God endueth the Children of the godly with the fear and reverence of him. For the beginning of Grace is not here noted, as though GOD were Idle and looked down from Heaven who were worthy of the same: but only the perverse security of the Wicked is reproved, lest they should think GOD to be bound unto them because they are the carnal sons of godly men: when as the end of God's covenant is far otherwise, and the condition of the same differing from that, namely that it hath always some one people in the World, of whom he is purely worshipped. 51. He hath showed strength with his Arm, he hath scattered them that are proud in the Imagination of their hearts. (He hath showed strength) E. The Greek text hath, He hath showed strength in his Arme. And the Hebrew Text hath, He hath declared the strength of his Arme. That is to say, he hath wrought mightily. For the Arm of God is set against all other helps: as we may read in the Prophet, Truth faileth, Esay. 51.15 and 16. and he that refraineth from evil maketh himself a Pray: and when the Lord saw it, it displeased him, and there was no judgement. And when he saw that there was no man, he wondered that none would offer himself. Therefore his arm did save it, and his righteousness itself did sustain it. Therefore Mary knew well enough that God being contented with his only power, used the help of no other. A. The Scripture commonly joineth these two together when it speaketh of GOD, as in this Psalm. Psal. 89.13 Thou hast a mighty Arm: strong is thy hand, and high is thy right hand. And this manner of speech seemeth to be taken from the Hebrews (who sometime divide one part of the speech into two, putting between a conjunction copulative, or else understanding the same) & to signify as much as if thou shouldest say, He hath dispersed the proud with his mighty arm etc. As, In the arm of thy strength thou hast scattered thine enemies. Psal. 89.17 But that is the more simple sense which we alleged before. (He hath scattered the proud) C. This seemeth to be added for two causes: both because the proud profit nothing at all, who seek to resist God: and also because God doth not declare the strength of his arm but to save the humble, but casteth down the proud which arrogate much unto themselves. To which Effect pertaineth this Exhortation of Peter, 1. Pet. 5.6. Humble yourselves under the mighty hand of God etc. Also this is a Phrase of speech worthy to be noted, that the proud are scattered in the Imagination of their hearts. For as their pride & ambition is exceeding & their d●●er insatiable, so in taking their counsels they are very circumspect & tedious: and (to speak in one word) they build again the Tower of Babel. For being not contented that they have attempted this or that foolishly above their strength, they add new consultations presumptuously to that which they did before. But after that God hath from Heaven derided their foolish devices for a time, he suddenly disperseth all their labour and bringeth their Imaginations to nought: even as if a man casting down a strong and well compact building, should throw and disperse the same far of into diverse parts. Psal. 112.10 A. The very same thing David meaneth when he saith, The wicked shall see it and be angry: He shall gnash with his Teeth, and consume away: the desire of the wicked shall pearishe. Psa. 103.10 The which in another place he saith shallbe scattered & made frustrate, in these words, The Lord breaketh the counsel of the Heathen and bringeth to naught the devices of the people. Esay. 8.10 And the Prophet Esay, Take counsel together yet it shallbe brought to nought. Imaginations of wicked men t●rne to their own destruction. Gen. 11.8 In divers places of the Psalms it is showed how God was wont to destroy the wicked, being snared in their own counsels & Imaginations. So it happened to Pharo, so to Schon king of the Amorites, so to Ogge the King of Basan, and to a great many other more: as to ye●uilders of the Tower of Babel. Also to the king Nabuchodnoser: For he said, I will ascend into Heaven, and I will build my Throne above the Firmament. But shortly after it was said unto him, Thou shalt be cast down to the grave, and unto the sides of the pit. Moreover when the Prince of tire said in his heart, I am God, and I sit in God's seat, It was by and by said unto him, Ezech. 28.7 Behold I will bring strangers upon thee, even the terrible Nations, & they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. Also, Mary useth these words, He scattereth the proud in the Imaginations of their hearts, Because this is the consideration of God, when he purposeth to cast down the proud, the first of all he might make them to seek of their wits, after the which, it is an easy matter to confound them in their own Wisdom, and to disperse them in the Imagination of their heart: for he maketh their own Wise●●me to lead them to destruction, when they are most busy in their consultacon to bring their purpose to pass. 52. He hath put down the mighty from their Seat, and exalted them of low degree. A. This agreeth with the saying of Daniel, Dan. 2.21. how that GOD changeth kingdoms GOD maketh all things to tremble under his mighty hand. He which placeth Kings in their seat doth also displace them again, & giveth their kingdoms to others. The like song did Anna the mother of Samuel sing. 1. king 28 Psa. 107.40 C. Therefore thus the holy Virgin attributeth that to the providence & judgements of God, which profane & wicked men call the wheel of fortune. kings ●e●tes stand at the disposition of God. Notwithstanding let us know the absolute power is not given by God, that as a tyrant he might turmoil & toss men like tennis bales, & turn them upside down: but a just government, the which hath excellent Reason, though often times we see not the same. For sudden alterations do not please God, that in jest & sport he might lift up a fit those whom by and by after he determineth to cast down: but rather the wickedness of men altereth the state: because no man doth acknowledge that the state & condition of all men, standeth in his determination and power. But because they are set above others, they do not only contumeliously & cruelly triumph over their neighbours, but do also fret and fume against the author of their dignity. Therefore let us be well assured that whatsoever is high and excellent in the world, is subject unto God, and that the whole World is governed by him, insomuch that some are advanced and extolled to honours seat, and other some slide from their Throne, or at least fall down headlong. This cause and end of alterations are showed by David, and Daniel in their places, of the which we have spoken before. We see how that the Princes of this world are proud passing measure, the they give themselves to excess, to riot, and how that the sweetness of prosperous fortune hath bewitched them. It is no marvel if the Lord cannot bear so great ingratitude. Hereupon oftentimes it cometh to pass, that they abide not long stable whom God lifteth aloft. Moreover the majesty & glorious pomp of Princes and Kings amazeth the common sort of men, so that very few think that there is any other Majesty or Power above the same. But if Princes might bring their Sceptre with them from their mother's womb, & if so be their kingdom might last forever, all knowledge of God & of his providence, would by & by vanish away. Therefore the Lord lifting up those aloft which are of low degree, doth deride as it were openly the pride of the world, & withal teacheth his children simplicity and modesty. Now let us note wherefore mary saith that the Lord casteth down princes from their Thrones, Kingdoms are altered by God's providence & exallteth them of low degree: namely to teach that the World is not guided by the blind wheel of fortune, but that all changes and alterations whatsoever, come by the providence of God. B. And it is not unlikely but that she had respect unto the tyranny of Herod, and to other wicked men, which at that time wickedly oppressed the people of God, whose miserable destruction she foresaw, Christ their King and deliverer being now incarnate. Peradventure also she had respect unto the Majesty and kingly power of her ancestors: the which power & Pomp, seeing they were wicked was brought to nought: but was now to be restored by her Child borne of so abject and base a mother into a far better State, than ever happened to her ancestors. 53. He filled the hungry with good things, and the rich he hath sent away empty. C. By this verse she proveth that God doth govern with excellent equity, those things which seem to trouble the whole order of the World, and to pervert the judgements of the same. He filleth (saith she) the hungry with good things, because they being abased sigh unto the Lord, that they might be for an example unto others: and maketh rich men poor & needy, because they trusting in their riches swell and wax proud. So that we see the cause why God is pleased with alterations, is, because great, rich, & mighty men, being puffed up with their fullness, Pride in prosperity ●o be takē●eede of. arrogate all things unto themselves: & attribute nothing unto God. Wherefore let us beware that we wax not proud in prosperity. We must also beware of the swelling fullness of the flesh, lest at the last it make us suddenly empty again. But this doctrine bringeth no small comfort to the godly, who knowing their need, and as it were, hungry persons sigh and groan unto God, because God filleth the hungry with good things. The which Sentence is oftentimes to be read in the scriptures, and is therefore to be noted, that we may know our stability to be founded upon the providence of God. BU. Others will have those that hunger and thirst after righteousness to be here understood, who being taught by the spirit of God, and being void of all vain confidence, feel how needy & empty they are of all good things, and how that they are nothing, have nothing, and can do nothing of their own strength: And therefore they forsake themselves, and flee unto Christ, the only Wellspring of all goodness. He filleth these with a certain treasure of goodness, that they may abound in all grace, and in all good words & works. On the contrary part, he sendeth empty away from him the rich, which promise to themselves of themselves all things: that when they think themselves to be wise, just, and rich: they may be found void & empty of all these things. We have many examples in the Gospel, but specially that of Simon & of Mary Magdalene: also of the Pharisey, ●uk. 7.36. ●uk. 18.10 and the Publican. And S. Paul saith, What shall we say then? That the gentiles which followed not righteousness have obtained righteousness: ●om. 9.30 even the righteousness which cometh of Faith: But Israel which followed the law of righteousness, hath not attained to the law of righteousness. 54. He hath helped his servant Israel, that they might be mindful of his mercy. C. In this last part Mary applieth general sentences, to the present Circomstance. This aught to be the order of the words, The Lord hath remembered his mercy which he promised that he would perform to Abraham & to his Seed for ever: and therefore he hath helped his servant Israel. Concerning these promises, read the first of matthew the first verse. C. The sum is this, that God hath now performed & fulfilled the salvation which he promised before unto the Fathers. The latin word, for the which we have here (He hath helped) is, He hath taken up. In the which speech we have an apt metaphor: For so the state of the people was fallen and decayed, that there was small hope that the same should be restored and set up again. Therefore he is said to have taken up Israel, because God by reaching out his hand, lifted him up being prostrate and laid on the Ground. Religion was a thousand ways contaminated: In public Doctrine there was nothing sincere: the government of the Church was quite out of order, & nothing appeared but mere barbarism: the politic government was overthrown: the body of the people was rend & torn by the Romans & by Herod, as by brute Beasts. Wherefore the more glorious was their deliverance, which they had no hope to enjoy. And that which the Lord did then he do●h also daily. For those are his, whom he helpeth and delivereth. For that must be fulfilled in us which happened unto the people of the jews. If we fall, there is no cause why we should despair: let us look when the Lord shall stretch forth his hand to help us. This is a notable consolation. And by this name (Israel) he comprehendeth the universal Church of all the faithful. Israel is here called the Servant of the Lord, as in many other places also, because he was admitted and received into the Household of God. B. But they are the true Israelites which embrace Christ the Saviour. For all which are of Israel are not Israelites before GOD, but only they which are partakers of the promise, Rom. 9.7. Galat. 3.7. even as Paul proveth in many words. (That he might be mindful of his mercy) C. Mary showeth the cause why a People prone to Destruction was received of God, yea why GOD would lift them up now that they are fallen: namely, that in saving of them he might declare his mercy. notwithstanding She saith expressly the God remembered his mercy: the which he might seem after a sort to have forgotten, in suffering his People so miserably to be vexed & afflicted. For it is a usual thing to attribute Affections unto God, according as men gather that he is either angry, or pleased with them. Therefore God never forgetteth his mercy, nor changeth his Affections: But this is not always known unto us, but is oftentimes hid from us. Therefore Mary saith that it was Revealed to Israel, that God had remembered his mercy. Thus it happeneth unto us oftentimes. For we are often times so destitute and without all help, that we cannot tell what to think else but the God hath forgotten us & his mercies. When we feel that we are destitute of all help, then let us remember this, that GOD hath helped his servant Israel. And note here, that he calleth the promises of Salvation the mercies of God, lest any man should think that God is moved by any other thing then by his only mercy, to promise, and to perform his promises, then by the revealed salvation in Christ. 55. (Even as he spoke to our Fathers, namely, to Abraham, and to his Seed) for ever. [Even as he spoke to our Fathers] C. Because men's minds do not conceive the Mercies of God, no farther than he offereth and testifieth the same by his word: here Mary reduceth herself and others to the Promises, teaching that God hath been faithful and constant in his promises. In this sense God is oftentimes called Gentle and true: because we shall never be persuaded and assured of his good will toward us, except we remember his word, by which he hath bound himself unto us, which word also doth couple & tie with an inseparable knot, our salvation with the goodness of God. Moreover, Mary showeth by the same words, that the covenant which God had made long before with the Fathers, was free, and without desert: because there She deriveth the promised salvation from the mere mercy of God as from a well. And hereby we gather that she was well exercised in the doctrine of the scripture. Marry exercised in the scriptures. Every one at that time looked for the messias, but few grounded their Faith upon such sincere knowledge of the Scripture. (Namely, to Abraham) C. After she had spoken generally of the promises of God, she cometh to the particular: as if she should say, He spoke not only to the Fathers, but to all their Posterity. If you read it appositively, it seemeth an absurd alteration of the case. For it ought rather to have been said, To Abraham and his seed. But it is not a simple apposition: Because mary doth not only show who those fathers were to whom God spoke: but doth also extend the force and the effect of the Promises to all the Posterity, which were the natural seed of Abraham. Whereupon also it followeth that she speaketh of the solemn covenant, which was specially made with Abraham, & his Posterity. For other Promises which were given to Adam, to Noah, and to others, did belong to all Nations generally. (And to his seed) That is to say to the posterity of Abraham, Faith maketh the Gentiles the seed of Abraham. Galat. 3.7. looking for Christ by Faith, as did Abraham. C. For as their own incredulity cut of many of the sons of Abraham, and were divided from the house and Lineage of Abraham, because they were Bastards: even so we which were Foreigners, being engraffed by faith are said to be the true seed of Abraham. B. For they which are of Faith (saith the apostle Paul) are the Sons and seed of Abraham. C. Therefore let us know that God spoke so in old time to the Fathers, that the grace offered unto them pertaineth also unto the Posterity. Secondly, that the Adoption of all the Gentiles was made by Faith, that they might be the spiritual Sons of Abraham which were not so by Nature. For mary speaketh not here of Christ the Seed of Abraham (as many to curiously write) but of Abraham and of the Posterity of Abraham, to whom jesus the Saviour was promised (For ever) As if she should say, that the seed of Abraham should endure to the end of the world. 56. And Mary abode with her about three Months, and returned again to her own house. C. Marry abode with her Cousin almost three Months, namely until the day of her childbirth. For it is probable that there was no other cause of so long tarriance, but only this, that she might behold the grace of God, which was told her of the Angel for the confirmation of Faith. B. As therefore their friendship only is true, whom the grace of God linketh together in friendship, even so they cannot by and by departed one from another which come together in the Lord, except the same glory of God which brought them together do also put them a sunder: the which glory they can better seek being separated in Body, then when they are joined together: notwithstanding in minds they are never distracted. (And returned again to her own house) A. There is no doubt but that Mary greatly rejoiced in heart in all this journey. 57 Elizabethes' time came, that she should be Delivered: and She brought forth a son. C. The sum of this story is, that the birth of john the Baptist was made notable & wonderful by divers miracles, which foreshowed that there should be some great & notable thing in time to come in the Infant. For the Lords will was to make him excellent & famous by rare miracles, even from his mother's womb, least afterward he should come forth as one obscure & of the common sort of men to execute the Office of a Prophet. R. First of all she now declareth the most evident Majesty of the truth of God's Promises. For the Angel had promised to ZACHARIAS, Thy Wife Elizabeth shall bring forth a son, and thou shalt call his Name john. verse. 13. (And she brought forth a son) By which example let us confirm our faith and if we have any word of God's promise, let us not think that any thing can be of such force, that it can oppress and extinguish the truth of the same. 58. And her neighbours, and her Cosines heard how the Lord had showed great mercy upon her: and they rejoiced with her. (And the neighbour heard) C. They knew this before: but although we know the work of God, yet notwithstanding in the perfection of the same, we are touched with more Affection. Therefore there was then greater rejoicing, and as it were the fullness of joy. (How the Lord had showed great mercy) C. It may be doubted whether these men judged the great mercy of GOD by the only blessing of giving a Son, or by that which they heard first, how that an angel appeared to Zacharias, which promised to him a Son. This in deed was no small Benefit of God, that a Barren Woman well stricken in years, brought forth a son contrary to the order of Nature. Therefore it may be that for this cause only they extolled the greatness of God's goodness. (And they rejoiced with her) E. This thing by report, was carried to those that dwelt round about, who as they were before sorry, for ELIZABETHES' Barraynesse, so they rejoiced, that now by the great Mercy of GOD, the Barren had conceived, and brought forth a man Child. Rom. 12.15 B. Thus Love is wont to rejoice with those that rejoice, as teacheth the apostle Paul. 59 And it came to pass, that on the eight day they came to circumcise the child, & called his name Zacharias, after the name of his Father. (And it came to pass that on the 8. day) R. It is written in the Book of Moses, This is my Covenant which ye shall keep between me & you, and thy Seed after thee, Let every man Child among you be circumcised: That is, Gen. 17.5 ye shall circumcise the foreskin of your flesh, and it shall be a sign of the covenant, between me and you. And every man child of eight days old among you shall be circumcised. Also it is said, Verse. 4 But the uncircumcised man child, in whose flesh the foreskin is not circumcised, even that person shallbe cut of from his people. because he hath broken my covenant, And in an other place, levit. 12 3. And the eight day the foreskin of the Child's flesh shallbe circumcised. seeing the Lord chose Abraham, that he might not only in his Posterity, set up his Kingdom and worship in the Land of Chanaan, but also that he might cause Christ to come of his Seed, in whom all Nations might obtain the blessing, he commanded this circumcision by which, as by a public seal, he might testify and declare the covenant made with Abraham & with his Seed, and might confirm the saith of every one which was circumcised according to the divine institution, as, that the Covenant of God doth also appertain unto them, and bringeth salvation unto them. And when john was borne, the law of Moses stood in effect: and there was never any time more near, in that which Christ should be borne, which was promised to the seed of Abraham: neither was there any other which should give more evident testimonies concerning Christ, concerning his ascension into Heaven, and concerning the sending of the holy Ghost after he was glorified, than JOHN. Therefore none ought more justly and necessarily to be Circumcised than john. C. So that the neighbours and Kinsfolks of Elizabeth came together the eight day for duty and humanity's sake according to custom: But God useth this occasion, that he might make them Witnesses and beholders of his power and glory. And there is no doubt but that the greater part came together to here talk concerning this strange & wonderful birth. They did account it a miracle, to see an old and Barren woman so suddenly to be with Child: & now when the Child was borne, this admiration was renewed & increased. C. Furthermore hereby we gather, that although they did circumcise their Infants at home, yet that they were not wont to do the same without a company and assembly of men: and that for good consideration. sacraments ●ught not ●cretly to ●ee mini●ered ●ough in ●e house ●mtime. For seeing it was a common Sacrament of the Church, it ought not be ministered secretly. R Yea, at this day the jews come together into the synagogue when they circumcise their Infants. Bu. And behold here how the Parents without contradiction obey the Lords ordinance, although they knew that the Child was beloved & acceptable with the Lord and replenished with the holy Ghost. Therefore we ought not to neglect the Sacraments, although we know that we want not those things, which are signified by Sacraments. (And they called him after the name of his Father, Zacharias) C. We know that in beginning names were given unto men, either as occasion served, or else by Prophetical motion, to note the secret work of God: but afterwards in long process of time, when there was greater Plenty of names, so that well new names could not daily be devised, they holding themselves contented with their old approved names, called their posteritity by the Names of their ancestors. Thus the Father gave name unto the Son, or else took the same from others: and this Custom was almost taken for a Law. So, before john's father, there were many, whose names were Zacharias: And it may be, that this Zacharias came of the Son of Barrachias. Therefore because such a Custom had continued among them, these men seek, to retain the same in naming the Infant. Names, & the custom thereof. But as there is no Religion in Names, so no man of sound judgement will deny, but that the faithful have herein their Godly choice: that they may give to their Children such names as may serve them in stead of Doctrine and of Admonition: also that they may rather take them of the holy Fathers (that they may provoke their children to be followers of them) then of Profane men. 60. And his mother answered, and said, Not so: but he shall be called john. (Not so) C. It is uncertain whether Elyzabeth spoke this as taught from Heaven, or no. Howbeit, it is likely that when Zacharias saw that he was punished for his slowness in believing, told his Wife by writing that which the Angel had commanded concerning his name. Otherwise he had not obeyed the commandment of God. (But he shallbe called john) C. Why God gave this name unto john the baptist, we have declared before, verse 13. Bu. We have also an example of faithful obedience in the Parents of john, in that they obeyed the commandment of the Angel & received not counsels & advice of their kinsfolks: who not knowing the counsel of God thought it best to retain the approved Custom. But custom ought always to give place unto the truth though it be never so excellent. 61. And they said unto her, There is none in thy Kindred that is Named with this Name. B. This must be understood of such as were presently alive, or at least of those which were not long before disseassed. For among his ancestors many were called by the name of john: as he which was Priest, when the Temple was builded by Solomon the King. And it agreed very well, that look what name the Priest had under the Typical Solomon, the same the Priest of the true Solomon should have: For this our john, now that the kingdom of Christ began, and the building of the spiritual Temple being setting up, had the office of the more true Priesthood teaching the people the most wholesome knowledge. C. And we see the custom is taken for a sufficient testimony. It was sufficient for them to allege the Ancient manner and custom: the which is given to all men almost by Nature. Custom without the truth is vain. But what other thing is custom oftentimes then mere corruption. That therefore which is builded upon Custom alone, is infirm and vain. 62. And they made Signs unto his father how he would have him called. A. To make an end of the contention, the Kinsfolks seek to be certified by making Signs unto Zacharias, by what Name he would have the child called, who was before instructed of the same by the Angel. 63. And he asked for wrighting tables, and wroate, saying, his name is john. And they marveled all. B. He meaneth waxed Tables in the which in old time they were wont to write. BU. That which his Tongue could not do, he doth by his hand and by wrtinge, requiring Tables by signs, and becks, and not by voice. E. For when the Mother, and kinsfolks could not agree, the Father's authority was requisite to end the contention. But he had not as yet the use of his Tongue, when he stood in most need of the same. Therefore when by signs it was demanded of him what name he would have geeven to his Son, he understanding the matter required his writing Tables, that by dumb Letters he might utter that which by voice he could not. And when the Tables were brought unto him he wroate thus, (His name is john) giving them to understand that this name was given unto him by the Angel, before he was conceived. (saying, his name is john) If he spoke what needed he to write? Wherefore this word (saying) in this place must not be referred to Zacharias himself, but to the writing of Zacharias which spoke after a sort. And at this agreement of the Parents they marveled all. 64. And his Mouth was opened immediately, and his Tongue loosed & he spoke and praised God. C. GOD doth adorn and make noble the birth of his Prophet, by restoring to his Father his Tongue. For there is no doubt but that he put of this Benefit unto that Day, to this end and purpose, that he might draw all men to the admiration of john. (And praised GOD) C. Zacharias is said to praise GOD, not only to show himself thankful, but also that they might know that their kinsman and neighbour was punished, because he was to slow to believe. For he was not ashamed to glorify GOD to his own shame. And thus it was known to all men that the infant was not borne by Chance, or according to common order, but promised by heavenly Oracle. 65. And fear came on all them that dwelt nigh unto them: and all these sayings were noised abroad through out all the hill Country of jury. (And fear came on all them) C. In this place, Fear signifieth Reverence, which came from the feeling of God's power. For the works of God ought so reverently to be considered, that they ought to make us seriously affected. And God doth not dally in his miracles, but stirreth up the minds of men which he seethe to be sluggish and dull. (Throughout all the hill Country of jury) A. The Lord wrought not a miracle to the end a few only might know the same, but to the end many might be brought to reverence, by this so notable a work. C. Therefore LUKE saith that the Fame of these things was spread abroad throughout all the Hill Country of JUDEA. Howbeit it profited many nothing at all, that they were so touched with the power of GOD for a time: because when JOHN began his Office of teaching, few remembered how wonderful his birth was. But, GOD would have the Fame of these things be spread abroad, not only for their cause which heard: but also because the miracle might be more certain in all Ages, which at that time was known in divers places. 66. And all they that heard them, laid them up in their hearts, saying, what manner of Child shall this be? And the Hand of the Lord was with him. (Laid them up in their hearts) A. This is spoken according to the Hebrew phrase, and signifieth as much as to consider with ones self, to deliberate in the mind of any thing, what the meaning and Effect of the same should be. C. And here we have a common spectacle of man's Ingratitude set before our eyes. For when vain and frivolous things, do take to deep root in our minds, the remembrance of giving thanks unto GOD, which ought for ever to remain, vanisheth away. Luke speaketh not of senseless wicked men, or of the cruel Contemners of God. For he saith that they laid them up in their heart: meaning that they had a deep consideration of these things. And it is likely that some were mindful of them for a time, but the greater part within a while after put away that fear which they had conceived. notwithstanding we must note, that they went not out of the way, when they referred the miracles which they saw to that excellency which the infant should have. For we said that such was the counsel and purpose of GOD, that john might afterwards come abroad with great commendation. Therefore they said (What manner of Child shall this be?) B. Because they saw the mighty power of the Lord, which was showed in sundry Miracles concerning the Child, there was cause why they should look for great things concerning him, and should be as it were afeard for the more present majesty of the Lord. And so are the hearts of men framed, that the more they see his outstretched Arm and power, the more they fear God. Hereupon it cometh that all signs and Wonders, which do manifestly declare the power of God, do much terrify men. (And the hand of the Lord was with him) C. That is to say, by many things the Grace of God was to be seen, which declared that JOHN was no common person. And this is a Figurative kind of Speech, which declareth that the Power of GOD was no less revealed, than if his hand had been openly seen, that every one might acknowledge God to be present. For all men know that the hand of God signifieth power. And the hand of the Lord is said to be with one, when he hath the better of his enemies. Also with a Prophet, when he constantly executeth the work of his calling, and teacheth with Success. Therefore we must judge by circumstance what the hand of God is. 67. Then his Father Zacharias was filled with the holy Ghost, and prophesied saying: C. Luke doth show that Zacharias had restored unto him not only that use of his tongue, but also sung a Psalm by the motion of the holy Ghost. (Was filled with the holy Ghost) C. We showed even now, what it is to be replenished with the more plentiful grace of the Spirit, of the which notwithstanding others are not void. So we read that the Spirit was given to the Prophets: Not that they wanted the same at some times, but because the power of the same did more fully show itself in them, so often as they were brought forth to be seen of all men, as it were by the hand of God, to do their Office. So that we must note the joining together of two parts which Luke putteth down, as that Zacharias was filled with the holy Ghost, and prophesied. For he giveth us to understand that he was then extraordinarily inspired from above, in so much that he spoke not from flesh and blood as a common man, but that he uttered only the heavenly doctrine. So also the apostle Paul joineth Prophesy with the Spirit, saying, Quench not the Spirit: 1. Thess ●. 19. Despise not Prophesyinge: To the end we might know, that by the contempt of doctrine the light of the Spirit is extinguished. And this goodness of God was to be remembered, that to Zacharias not only his speech was restored, of the which he was deprived by the space of nine Months: but also his Tongue was made the Instrument of the holy Ghost. (And Prophesied saying, Prophesiing what it is. ) R. To prophesy, is not only to explicate Prophecies spoken before, but also to Prophesy things to come. For he explicateth here those Promises, which were openly preached many hundred years before, concerning CHRIST: and he doth also foreshow the office that john should execute: and what Benefits the People should receive by the coming of CHRIST whose way JOHN should prepare. And we must note that all this Psalm proceeded from the holy Ghost, yea even that part also which containeth a thanks giving. Thanks giving proceedeth from the holy Ghost. ●sal. 51.16 For we can not speak any thing to the praise of God without the Grace of the spirit. Wherefore David desired the Lord to open his mouth. Also we must note that this hymn is an Epitome or brief rehearsal of all those promises which were spoken concerning christ and also a manifest explication of the whole concerning Christ jesus. 68 Blessed be the lord God of Israel, because he hath visited & redeemed his People. (Blessed be the Lord God) C. Zacharias beginneth with thanks giving. But by the spirit of prophesy he celebrateth the fulfilled redemption, promised long before in christ: whereupon the Salvation and Felicity of the Church depended. By this Exordium or beginning we are taught that so often as we speak of the benefits of God, we should join therewith thanks giving. (Of Israel) R. The Lord is not only the God of Israel, but also of the Gentiles and of all Creatures, for the whole World is Subject unto his Dominion. Notwithstanding he is said peculiarly to be the God of Israel first because by a public covenant, he bond himself to the people of Israel: Even as it is to be seen in the 17. Chapter of Genesis. Secondly, because he had given unto this People patriarchs, Prophets, the Law, the worship of God, and the promises concerning Christ to come. Lastly, because christ was to be borne of this people after the flesh. But after that christ was come, that was not the true Israel, which was Israel after the Flesh: but which was and is the Israel by faith which is in christ jesus. Wherefore although the Lord by his power and government be the Lord of all nations, yet notwithstanding, he is properly said to be the God of the Faithful in jesus christ, because he acknowledgeth these alone to be the heirs of his heavenly Kingdom. Therefore in respect of the covenant he is specially called the GOD of that Nation. And in that he is not called the God of Adam, the God of Abel, and of others, this is the cause. Namely, for that he would have his covenant to be had in remembrance, and will be acknowledged to be such a one, as he manifesteth himself to be, least we should seek for more, or lest we should imagine any uncertain thing of him, & should give this or that unto him, but that we might simpely embrace him as he revealeth himself unto us. C. Therefore because God had made his covenant with one Nation only (of the which Zacharias is about to make mention) he doth upon good consideration make mention of that Nation, to whom properly, or at least in the first place the Grace of Salvation was appointed. (Because he hath visited) E. He speaketh as of a matter already finished. For this Verb of the Preterperfecte Tence doth declare the certainty of the thing, even as if the Visitation and Redemption had been already finished: which was a great while after to be performed & fulfilled by Christ. B. To visit is properly to have a care for one, God is always present with us. as he which will visit his brother, visiteth him that he may know how to help him. But it is certain that God is always present with us, although we do not always feel the same. Esay. 62.21 jer. 14, 10. Amos. 3.2 And, when he showeth himself to be present by some manifest work, than he is said to visit. Moreover to visit, is taken two manner of ways in the Scripture. Hereof God is said to visit sins, when he punisheth. For the plagues declareth that God hath punished them. In the which kind of speech is added sometime a rod, Psal. 89. or plague, or Sword, or such like. isaiah. 27.1 As, I will visit their transgression, with the Rod, and their iniquity with strokes. Also. In that day, the LORD with his soar and great and mighty Sword shall visit Liviathani. Esay. 29.6 Again Thou shalt be visited of the Lord of Hosts, with thunder and shaking, and a great noise, a whirlwind and tempest, and a flame of a devouring fire. So in the good port, he is said to visit those whom he blesseth, whereby he declareth that he is present with them, and chat he careth for them. So he visited the Hebrews, when he delivered them out of the Bondage of Egypt. But no visitation of God may be compared with this present visitation, whereof Zacharias speaketh, because with this visitation, he visited & regarded his people in his son. C. Wherefore in this word (Visited) there is a secret Antithesis, because the countenance of God was turned away for a time from the miserable sons of Abraham. For they were in such calamity that no man thought that GOD had any manner of care for him. A. But the people of God had full redemption from all evils by christ. hereupon Zacharias singeth. (And redeemed his people) C. The Visitation of the which Zacharias speaketh, is put here, as the cause and beginning of the redemption As if he should say, God hath visited, & looked upon his People to redeem them, A. And this Redemption showeth that there was first a captivity. For the People was so captived that they could not hope for deliverance from any other then from God alone. But in what Captivity were they? Surely, at that time they were oppressed with cruel Tyranny: but yet the Captivity was more hard & grievous, from which they were to be delivered. For the Lord by and by after the beginning promised a Redeemer of all men which were, & which should be to the World's end. Neither was the people always Captive. Whereupon it followeth that the redemption was not carnal. For there were certain Ages in the which the people flourished, Even so christ is a Redeemer of men's Souls, and not of their Bodies only. And there is no doubt, but that so was the meaning of Zacharias. As if he should say. Christ a redeemer of souls. He taking our flesh upon him, visited those that were in bondage, and in the shadow of Death, and visiting them, and giving himself for those that were in Bondage, he redeemed them, with peril of his own Life, submitting himself unto that punishment which was due bnto those that were in Bondage. C. And hereby we gather, that the holy Fathers themselves were not free from the Yoke of sin, and from the Tyranny of Death, but by the grace of christ For christ is said to be sent a redeemer to the holy and elect people of God. But if so be Redemption were then brought by christ and not before he came in the flesh, it followeth that the faithful which were dead before his coming, were all their Life time the Servants of Sin and death, which were very absurd. We answer, that the force and Effect of this Redemption, which was once offered in christ, was Common to all Ages. 69. And hath raised up a horn of Salvation for us in the house of his servant DAVID. (And hath raised up a horn) C. He saith, it is raised up, because the People were fallen before, and were scattered. As if he should say. Howsoever we seem to we are fallen, & to be void of all hope, God hath raised up again his power of Saving Health. For the Throne of DAVYD being overthrown, and the People being dispersed the hope of Salvation seemed to be clean gone. R. By this Word (Horn is signified, according to the Hebrew phrase Kingdom and power: even as also we may read in Daniel, Dan. 7.7 where the prophet first seethe 4. Beasts of the which the fourth Beast had ten Horns: that which he himself afterwards declaring in the 24. Verse, expoundeth for Kingdoms or Kings: ●. Kin. 16.1 either because Kings were consecrated by the pouring of oil out of a horn, or else because the might of Beasts resteth in their Horns, as we may Read in DANYELL of the Ramnie and the Goat which run full Butt one at the other. Dan. 8.6. And in an other place it is said. I will break all the Horns of sinners, Psal, 75.11. Psal. 112.9 ●ie. lamen. ●3. but the Horns of the righteous shallbe exalted. Again. His horn shall be exalted in glory. C. Zacharias verily alludeth to the prophecies of the prophets, in that which, sudden saving Health is promised in matters past all Hope. Yea this phrase of Speech is taken out of the Psalm, ●sa 131.17 where it is said. There I will make the Horn of DAVYD to flourish, I have Ordained a Lantern for mine anointed. To be short in these Words Zacharias showeth that the power, might and Kingdom of christ shallbe firm and Everlasting. As if he should say. He sent christ the promised Saviour, against whom neither Sin, neither Death, nor Hell Gates shall prevail, because the Horn is lifted up. Other kingdoms are called great and mighty of their Names and riches, as of the Abundance of their commodities of their People, of their honours, and other their temporal Blessings. BUT this KINGDOM is called the KINGDOM of SALVATION, of Grace, of Life, of righteousness, and of truth, and the KINGDOM of every thing that appertaineth to SALVATION, whereby also it is separated and known from all other Kingdoms. WHEREFORE if GOD hath declared unto us his Power in no other than in CHRIST to save us, it is great wickedness to serve from him if so be we desire to be saved of God. AND note here, that the same HORN which to the Faithful is a HORN of SALVATION is to the Wicked Terror, and Destruction. (In the house of his Servant David) He calleth DAVID the servant of God. Not simpely because he Worshipped GOD as one of the GODLY. But in an other Respect Namely, because he was chosen to Govern and save the People, that he with his Successors might represent the Person of Christ. AND Although there remained no part of a KINGDOM to be seen among the Jews yet, notwithstanding because ZACHARIAS stayed himself upon the Promises of GOD, he feared not to call DAVID the Servant of GOD, in whom GOD gave a view of the SALVATION to come. Whereupon it followeth that then in very deed christ is made unto us the Author of Salvation, when he reigneth among us to govern us. Moreover concerning the promises made unto David we have spoken partly already. 70. As he spoke by the mouth of his Holy Prophets which have been since the World began. (As he spoke.) C. Or as he promised. Lest for Novelties sake the Salvation which he testifieth to be brought by christ should be doubted of, he citeth the Prophets as witnesses of the same, who being raised up in divers times, yet notwithstanding teach with one consent that we must hope for salvation from christ alone. For it is not the purpose of Zacharias to commend the Faith and Constancy of God, because he performeth and fulfilleth that which he had promised long before, but rather seeketh to bring the faithful to the ancient Oracles, to the end they might the more certainly and gladly embrace the Salvation offered unto them, of the which all the Prophets had testified from the beginning. For our faith which is the sound and firm Foundation, is truly referred unto christ, seeing he is manifested by the Testimonies of all the Prophets. And although there are not many evident places in the prophets concerning christ, yet notwithstanding there is no doubt, but that the meaning of all the Prophets was to lead unto christ as to the end, as did Moses also. For what was the end of the Ceremonies, And the Prophets were interpreters of the Law, wherefore if the law lead unto christ, it followeth also that the Prophets lead unto christ Howbeit, if any man do more narrowly weigh and consider the Prophets, he shall find that there is not one which leadeth unto christ. For they cannot have their truth but in christ. For their common use was to conclude their speeches by the covenant of the Lord: Thereunto always they reduced the People, that they might stand fast in the same. He which knoweth not this shall never understand the Prophets: as did not the Jews who standing very curiously upon the enarration of words, and not understanding the drift and purpose of the same, erred. (By the mouth of the Holy Prophets) C. He calleth the Prophets holy, to the end their Words might have the more authority and reverence: as if he should say, that they were no light or common, but plausible Witnesses: having commandment from God to testify of christ. Let us know therefore that they spoke not of themselves or see their own decrees before the world, but that God spoke unto us by them. Heb. 1.1 2. Pe. 1. ● The which the Apostles testify. But how every one of the Prophets have borne witnesses unto christ, it were to long particularly to show. Let this at this present serve, that they spoke plainly enough of that Redemption to come, which was revealed in christ. 71. That we should be saved from our Enemies, and from the Hand of all that hate us. E. The Greek Text hath. Salvation from our Enemies, etc. That is to say. That we might be delivered from our Enemies, Or. That he will deliver us. E. This Verse, and some of them following, dependeth upon the next Verse going before, where it is said, (As he spoke) What hath he spoken? He hath spoken Salvation from our Enemies, that he would show mercy, and so forth. C. Therefore although this Speech Salvation from our Enemies be hard to be understand, yet notwithstanding the sense is plain that no practices, power, force, and liings in wait, shall let God for the perpetual preserving of us when we are delivered out of their hands. So that Zacharias doth more plainly explicate the power and Office of christ. And to speak truth, it should profit us little or nothing to hear that christ is given unto us, except also we knew what he profiteth us. Therefore for this cause, he doth more fully teach, wherefore the Horn of Salvation was lifted: Namely, that the faithful might be saved from their Enemies. And there is no doubt, but that Zacharias knew well enough that the Church of God had not the principal war with flesh and Blood, but with Satan and all his Train, by which the mortal Enemy seeketh here Everlasting Destruction. For although also External Enemies do assault the Church: yet notwithstanding seeing the kingdom of christ is Spiritual: he speaketh specially here of Satan the Prince of this World, and of his Army. Again it is noted how miserable the condition of men is without christ, that is to say, they lie prostrate under the Tyranny of the Devil, For otherwise Christ would not have delivered his children out of his hand, that is to say, from his power. Notwithstanding this Place teacheth that the Church, so long as it is a Pilgrim in this world is among her Enemies, and is subject unto their Violence, if so be christ were not at hand to help. But this is the inestimable grace of christ, that our salvation is sure and safe, although we be be●et round aboot with Enemies. 72. That he would deal mercifully with our Fathers, and remember his holy covenant. (That he would deal mercifully) E. That is, to say. That he would perform that towards our Fathers, which of his mercy he promised unto them, and that he might be mindful of his holy covenant. hereupon we see that it came to pass by the only mercy of God, that he sent a Redeemer: this is the Foundation of the whole Redemptiyn. A notable Order verily to be observed. For after he had described the Office of christ, he showeth again that christ is not given for our merit, but only of the free Mercy of God. Tit. 3.5. Not of works that be in righteousness which we have wrought, but according to his mercy, he hath saved us, saith the Apostle (With our Fathers) C. The Fathers might have been thought to have been worthy, and to have obtained this thing by their merits. For the World hath been always thus superstitious, that it hath worshipped dead Saints, insomuch that it hath made of them an Idol. Moreover he meaneth here, that not only their Nephews, but also their Fathers were unworthy of so notable a Benefit of God. Furthermore whereas Zacharias extendeth the mercy showed in his time unto the Dead Fathers, that they might all have the feeling of the Fruit thereof, it followeth hereof that the grace and power of christ is not contained within the straits of this Momentany life but is Eternal: Neither hath it an end with the Death of the Flesh, seeing the Soul liveth after Death and a Resurrection followeth the Death of the Flesh. Therefore as neither Abraham, nor any one of the Saints could attain Salvation by his own power and Merits, even so the common Salvation in christ was declared to all the Faithful, as well to the dead as to the living. (And remember his holy covenant) C. GOD is said to be mindful of his covenant, because by that long Delay he might seem to have forgotten things, under the which delay he suffered a People miserably afflicted to languish. Therefore there are here three things in order to be observed which are contained in this verse. first of all, that God was led by his mere mercy to make a covenant with the Fathers. Secondly, that making a covenant, he tied the Salvation of men unto his word. Thirdly, that he offeted all manner of Grace and goodness in Christ,, that so he might establish all his promises. For the assurance of their Faith consisteth only in christ. In the covenant remission of sins is promised: but the same consisteth in the Blood of christ. Righteousness is promised: but the same is offered in the Satisfaction of christ. Life is promised: but the same is to be sought no where else, saving in the Death of christ. Exod. 24.7 Heb. 9.19 And this is the cause why God in old time commanded the Book of the Law to be sprinkled with the Blood of the Sacrifice. 73 According to the oath which he swore unto our Father Abraham that he would give us. (According to the oath) C. He maketh mention of the oath, to the end he might the better express how firm & stable his truth is. For so GOD beareth with us, that he vouchsafeth by his name to bear up our infirmity. Wherefore, if bare promises are not sufficient for us, let us call to mind this confirmation the which if it put us not out of all doubt, we are to unthankful unto GOD, and injurious unto his holy name. A. This is even that same which the Apostle writeth saying, Heb. 17. ● wherein God willing very abundantly to show unto the Heirs of promise, the Stableness of his Counsel, confirmed it by an oath. (Which he swore unto our Father Abraham) R. Hereby we see how true and just God is in keeping his promises. For he doth not only observe those promises which he made by the Prophets, but he also observeth those covenants which he made the patriarchs, & specially with Abraham & David, the which also he hath confirmed with an oath. For this is the Testament or covenant which God made with Abraham and his Seed, I will bless them that bless thee, and I will curse them that curse thee. And again. Gen. 12. ● Gen. 22.7 Thy Seed shall possess the Gate of his Enemies, and in thy Seed shall all the Nations of the Earth he blessed. And this covenant he confirmed with an oath saying. By myself I have sworn, I will bless thee, and Multiply thy seed. And concerning David, it is written. I have made a covenant with my chosen. I have sworn to David my Servant. Thy Seed will I 'stablish for ever, and set up thy Throne from one Generation to an other. Again, Psal. 89.4. I have found david my Servant: vers. 21. ●● 29. with my holy oil have I anointed him. I will destroy his Foes before his Face, and plague them that hate him. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his Throne as the Days of Heaven. These promises made to Abraham and David concerning Victory over their Enemies, concerning Security and tranquillity of Life, and the perpetuity of a most happy kingdom seem no tend unto external Blessings only as though they were to be fulfilled only in this World: But by this verse of Zacharias) which is as it were a paraphrasis of the promises of god which were made unto Abraham and David) we may plainly understand that those promises did specially tend unto spiritual blessings. For he expoundeth it, that these things are to be understood of those Enemies which were overcome by christ jesus, and of that Tranquillity and felicity of Life, which is purchased for us by christ. For christ did not conquer either the Egyptians, or the Babylonians, ●ph. 6.12. or the Romans, by the external preparation of war but he overcame those Enemies, and delivered his People from all those things, of the which Paul speaketh. Amongst whom Satan is the chief secondly Sin, into the which Satan by suggestion cast Adam: last of all, Death and hell. Furthermore christ restored his People, not to that Security by which they might worship according to the Levitical Law in Hyerusalem, (the which worship was only civil and a Schoolmaster unto christ) but he forgave them their Sins, for the which remission, the conscience is made so quiet through Faith, that now it neither feareth Satan, nor Sin, nor Death, nor hell. 74. That without fear, we being delivered from the hands of our Enemies might serve him. (That without fear) BU. This includeth in itself, that we are assured of the Blessings of this Life and also of the World to come. For a Christian man is secure and certain of forgievenes of his Sins, although as yet he feel them. For he is out of all doubt that Death hath no Power in him, that Satan doth not overcome in him and that the World can not prevail in him. notwithstanding understand not this to be so spoken, as though a Christian should have no feeling at all of Sin, but rather that he is greatly disquieted, and as it were Tormented when Sins do grieve, and that the Image of Death doth terrify him, in so much that he being pressed with the reproach and shame of the World, standeth naked, & hath none in the whole Earth of whom he may seek help, but God alone. Satan and Sin are felt, but they bring nothing to pass, they over come not. For the heart is safe & quiet in God. Of this fear the Apostle Paul writeth thus. Ye have not received the spirit of Bondage, to fear any more, Rom. 8. 1● but ye have received the Spirit of Adoption, whereby we cry Abba Father. The same spirit beareth witness to our Spirits that we are the Sons of GOD, Also. 1. joh. 4.18 Fear is not in Love but perfect Love casteth out Fear because fear hath painfulness for he which feareth is not perfect in love. C. Therefore the meaning of Zacharyas is, Fear is contrary to Faith. that GOD can not be Worshyped but with Peaceable and quiet Minds. For they which are out of Quiet, which reason and contend with themselves, whether they have him Favourable unto them, yea or no, whether he accepteth their Obedience or rejecteth the same. To be short, which are tossed & carried between Hope and Fear, do take great pains in worshipping GOD, but yet they do never Sincerely, and with their whole Heart submit themselves unto him. For fear and trembling maketh them to abhor him in such wise, that if it were possible they would have his divine Majesty clean taken away. Psa. 130.4 We know that no Sacrifice is acceptable unto God but that which cometh from a good will, & willing mind. Wherefore that men may truly worship God, it is necessary that their consciences be freed from fear. Even as David also speaketh Mercy is with thee, that thou mayest be feared. Ron 14.23. For God when he hath given peace unto men, lovingly calleth them unto him, and maketh them to come willingly, and with an earnest desire to worship him. hereupon the Apostle Paul saith, that whatsoever is not of faith is sin. But seeing God reconcileth men unto him in christ, seeing by his Defence he preserveth them that they might be without all fear: seeing he hath put their Salvation into his hand and Custody. Zacharias doth justly say that we are delivered from fear by his grace. Therefore the Prophets do make this proper unto his Kingdom, that men might void of fear embrace peace, and enjoy peaceable bliss. That we being delivered from the hands of our Enemies. A. To these words appertained the promises noated in the verse going before. (Might serve him) C. Zacharias doth not show particularly, what the covenant of God doth contain, but showeth to what end God dealt so lovingly according to his mercy with the People to reduce them: namely, that they being redeemed might give themselves wholly unto him, and might make a vow to worship the Author of their salvation. As therefore the efficient cause of Man's Salvation was the free Mercy and goodness of GOD, even so the final cause is, that men by leading a holy and Godly Life, might glorify his name. The which is diligently to be noted, that we being mindful of our Vocation, 1. The 〈◊〉 may learn to use the Grace of God in his place. These sentences (I say) are to be meditated that we are not called to uncleanness but to holiness, that we are redeemed for a great price, 1. Co. 6● not that we might be the Servants to fleshly Desires, or to rejoice in unbridled Liberty, but that christ might reign in us. That by Adoption we are made the Sons of God, Tit. 2.11. that as children we might be obedient to our heavenly Father. For in this appeared the goodness and love of God, that we forsaking worldly desires, may live holily godly, and honestly. Therefore Paul going about effectually to exhort the faithful to give themselves unto God in newness of Life, Rom. 52● and to lay aside the old man, setteth before them the mercy of God. The Scripture is full of such Testimonies, which show that the grace of christ is greatly abased, except we bend ourselves unto this scope and ma●ke. A. For this also is one end of our Election, that we should be holy and unblamable in the sight of God in love: Ephe. 1. ● even as the Apostle Paul teacheth in his epistle to the Ephesians. We are therefore redeemed and delivered not to live after the flesh, but that we might serve the Lord in fear. 75. With holiness and righteousness before him all the days of our life. (With holiness and righteousness before him. As God comprehended in two Tables the rule of Godly life, so here Zacharias pronounceth that we do then lawfully serve GOD, when we frame our lives to holiness and righteousness. For there is no doubt but that Holiness leadeth to the duties of Godliness which pertain to the first Table of the law: of the which Plato was not Ignorant. But righteousness is extended to all the duties of Charity, because God requireth no other thing at our Hands in the second table of the law, righteousness & holiness. then that we give to every one that which is his own. And if any man seek for this rule of Godly life, let him look for the same in the Law of God. (Before him) Or. In his sight. Z. He separateth and distinguisheth the holiness and Righteousness which pleaseth men, and by which it cometh to pass that we appear holy and just be foremen which is nothing else but man's imagined Hypocrisy, from that which is acceptable unto God, and which he prescribeth in his law. Zacharias would have us to consider that we are always in the presence of God, & that he beholdeth our hearts to this end, that we might frame our lives unto his will and Law: that we might do all things even as if he stood in his presence, which is never absent which seethe all things. For all things are open before his eyes, and nothing can be hidden from him. C. Therefore it is not enough for the faithful to order their lives well only in the sight of men, because they must live according to the will of God, who is not contented with external holiness but doth principally behold the heart. (All the days of our life.) C. Lest any man should think that he had done his duty, when he had worshipped God a while. Zacharias affirmeth, that men are redeemed upon this condition, that they should endeavour themselves to worship God all the days of their life. And in very deed, seeing the Redemption, the remembrance thereof ought never to be drowned in Oblivion: seeing God hath adopted men unto himself for ever, their thankfulness ought not to be momentany or for a short time, to be short, seeing christ died and arose again for them, it is meet that he should be Lord of life and death. Rom. 14.9 Therefore Paul commandeth us to live a holy and upright life, until the coming of the great God, looking for the blessed hope, and for the illustration or revealing of the glory of the great God and of our saviour jesus christ. B. Therefore God will not have of us a momentany acknowledging of his benefits, but a perpetual, Tit. 2 13. during the race of our life. He is everlasting, and is not changed: Therefore he which acknowledgeth him, can never be drawn away from his obedience: for he can find nothing that pleaseth him better. 76, And thou Child shalt be called the Prophet of the highest, for thou shalt go before his Face to prepare his ways. (And thou Child) C. Zacharias returneth again to the commendation of the grace of christ: but he doth it as it were under the person of his Son briefly defining the office of teaching whereunto he was ordained. For although as yet he doth not behold the gifts of a prophet, in the little infant of eight Days old, yet notwithstanding turning his Eyes to the purpose of God, he speaketh as of a thing known. BU. The Father therefore rejoiceth over the infant, because he knoweth the excellency of his Office, and doth as it were prophesy. The Prophet is as it were the interpreter of the Oracles of God a teacher also and a preacher in the Church, by whom the Lord speaketh unto his Church, revealing his will, as may be perceived by the words of Zacharias following, and by the words of Matthew. Where john the Baptist is said to be preaching in the wilderness of jury, and saying. Repent etc. It is a most certain Argument of God's clemency, when God sendeth his Prophets to any People. Math. 31. Prophet's are a to ●ē 〈◊〉 God's ●a●●ur. For the People cannot stand without Prophets. For all things pass and slide away. The which may be seen at this Day where the Gospel is not preached. For although there be in the same place many Godly men, which are displeased with ungodliness, yet notwithstanding none of them dare speak against the wicked or resist them: but where there are faithful Prophets, they step forth, and discloase wickedness and do openly cry out of it, without ceasing: they exalt their voice as it were a Trumpet, and show unto the People their sins, reproving and condemning them: to the end the wicked might be ashamed and known, and might be driven with fear which will not do well for the Love of Righteousness. Question. But could not GOD who can do all things, and whose will no man can resist) illuminate the hearts of men with his spirit, that they might acknowledge and receive the Son when he came to be a Saviour. But God observeth this answer: Answer. He sendeth first his Prophet, who by his preaching may prepare the way of the Lord. Concerning the Office of a Prophet read the first Chapter of jeremy. And concerning the name of the most high, we have spoken in the 32. Verse of this Chapter already. (Shalt be called the Prophet) C. To be called the Prophet of God, in this place, is to be counted and openly acknowledged for a Prophet. john was first secretly called: it only remained, that it should be revealed to Men what he was, The meaning therefore is this. The world shall understand that thou art the Prophet of the highest. But, because the name of a Prophet is general, Zacharias by the Revelation made unto him by the Angel adjudged this Child to be the forerunner of christ, saying. (For thou shalt go before the Face of the Lord to prepare his way) That is to say. Thou shall travail through this Country that by thy preaching thou mayst convert men to hear the Lord. Mala. 3. ● Esay. 40● 1 Cor. ●. 2. Cor. 3. ● BU. These words seem to be as it were described out of the Prophecies of the Prophets, To go before the Face of the Lord, is to be the minister of christ as Paul calleth himself. C. But why john denied himself to be a Prophet, when he had almost finished his office, we will show in the first Chapter of S. john's gospel. Read our Exposition upon the 3. of Math. the 3. verse. What the preparing of the way of the Lord is, the Verse following showeth. 77. To give knowledge of Salvation unto his people by the remission of their sins. (To give Knowledge) A. Zacharias expresseth how beneficial and profitable the Office or ministry of his son shallbe. The Hebrew phrase is, to prepare his way: as thus, that thou mayst teach the people profitable things, namely that their sins are forgiven them. BU. To give knowledge of salvation unto the people is, by teaching to deliver unto the people the true knowledge of true Salvation. But God alone by his spirit illuminateth the hearts and giveth true knowledge: notwithstanding to bring the same to pass, he useth the labour of ministers, but so: that all the praise and glory may come unto God alone, even as Paul also teacheth. (By the remission of their sins) C. Here Zacharias toucheth the principal point of the Gospel, 1. Cor. 3. ● when he teacheth that the knowledge of Salvation is placed in remission of sins. Ephe. ●. ● For seeing we are all borne the children of wrath, it followeth that by nature we are dampened & lost. And the cause of this damnation is because we are guilty of unrighteousness. Wherefore we have no other remedy to escape Death, then unless God do reconcile us unto himself, not imputing our sins unto us. And we may easily gather by the words of Zacharias, that this only righteousness is left unto us before God. For whereof cometh Salvation but of righteousness. Wherefore if it be not meet for the Sons of God to know any other Salvation then that which cometh by remission of sins it followeth that we must seek righteousness no where else So that the righteousness which proud men devise unto themselves by the merits of their works is nothing else but the Imputation of Righteousness, seeing God freely forgiveth our desert. Moreover we must note that Zacharias speaketh not of strangers, but of the people of God. Whereof it followeth, that not only the beginning of righteousness doth depend upon remission of sins. But also that the Faithful by imputation are just before God unto the end, because otherwise they cannot stand before his Tribunal seat, unless they flee daily unto his free reconciliation. 78. Through the tender mercy of our God whereby the Day spring from an high hath visited us. (Through the tender mercy of our God) A. That is to say, through his exceeding great favour, or through the unspeakable mercy of god, the Latin text hath. Per viscera miserecordiae, that is to say Through the bowels of mercy. For the bowels of mercy signify that mercy which proceedeth even from the inward affections of the heart. And it is a Metaphor taken of men. For we feel our innermost bowels moved when we are affected with any matter. Wherefore the Scripture speaketh of Bowels, when it maketh mention of mercy, to signify the near and inward motion of the affections: Even as the affections or bowels of mercy of a mother are moved toward her son, when he is at the point of Death. Even as it is written of that mother which standing before the throne of Solomon, 3 Kin. 3.26 & believing that her Son should be divided with the sword, Goe 43.30. was moved even in her Bowels to the very heart. Also of joseph we read thus. And he hastened for his Bowels were moved over his Brother. That is to say, his affections were inflamed, or his heart yearned over his Brother. By this phrase of speech, the unspeakable love and mercy of God is signified unto us. Where are now satisfactions? Shall we prevent God that he may reconcile us unto him? We cannot. For all this springeth from the mercy of God. Notwithstanding this forgiveness of the fault, which cometh unto us by mercy, came not without merit though with out our merit: For there came between God and us a mediator, who deserved the same for us, which is christ jesus our Lord. For it was the will of the Lord, though he would remit sins to be satisfied for the same, and to have his due honour given unto him. In this, we could do nothing. Christ alone, both could, & hath satisfied for us: who of that infinite love of his father was sent to the same end, & was given unto us: that he might finish the same. And therefore he saith, Whereby the dayspring from an high hath visited us. Without all doubt it was not our merit, but the exceeding mercy of God only, that Christ came to us and merited so great remission of sins for us, to everlasting salvation, whereby the dayspring C. The Greek word signifieth the east part of the sun rising, the contrary whereof is the west or sun setting. Therefore he calleth Christ himself the sun rising. From an hy This he addeth, to put a difference between the bodily Sun which riseth unto us ascending from below to the height, Zach. 3.9. zach. 6.12 and that Sun which contrariwise rising from the height descendeth unto us to give us light. He alludeth unto the place of the Prophet where he saith. I will bring forth the springing branch my Servant. Again. Behold the Man whose name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord. BU. And he calleth him the Day spring from an high, in respect of his Divinity: by which he was, & is above all Creatures. Where there is nothing higher, but only height itself, there is christ in his Divinity even as the day spring, or Sun rising. For he proceeded from the Father even as the beams of light proceed from the Sun. Thus christ speaketh of himself: john. 3.13 No man ascendeth into heaven, but he which came down from heaven. For he hath not his original from the Earth, where he was conceived and borne. In like manner he saith. I went out from the Father, joh. 16.28 and came into the world. This Son of God saith Zacharias hath visited us, coming to us into the Earth, and hath given to us miserable dampened Sinners, remission of Sins. 79. To give light to them that sat in Darkness and in the shadow of death, and to guide our feet into the way of peace. (To give Light to them that sat in darkness.) C. In this Zacharias extoll●th the mercy of God, that the shadow of Death being put away, the light of Life was restored unto the People of God. And this seemeth to be an allusion to the Words of the Prophet where christ is called the Son of righteousness, carrying health in his wings, Mala. 4. ● that is to say in his Beams. When the Sun riseth we know by Experience the health followeth the same. For by the rising thereof we feel ourselves more merry and cheerful, of the which sick persons have best experience. As touching light and darkness, we have the like speeches in Esay. A people which walked in darkness, saw great light: Light is risen upon them that dwelt in the shadow of Death. The like we have in many other places. Concerning the which matter, Esay. 9.1. read the annotations upon Matthew. BU. Therefore he persevereth in the Metaphor. Mat. 4.16. As the Sun giveth light unto our Bodies, so christ giveth light unto our minds. And withal he showeth wherefore he calleth christ the day spring. Namely, that he might lighten such as sit in Darkness, and in the shadow of Death. By these words we are taught that there is no quickening light in the world without Christ, but that all things are covered with horrible darkness of Death: therefore Esay in another place testifieth that this benefit is proper to the Church only. Behold (saith he) darkness shall cover the Earth, and a thick mist the People: Esay. 60.1 but upon thee shall the lord arise, and his glory shall be seen in thee. Notwithstanding it may be demanded how the Israelites sat in the shadow of Death, Question whose hearts the Lord always illumined by faith. Answer. We answer that the Godly which lived under the Law, being beset round about with the darkness of Death, beheld a light a far of in the coming of christ, by which they were refreshed, least they should be overwhelmed with present Death. It may also be, that Zacharias had respect to the miserable estate of his tyme. But this is generally true, that by the coming of christ a light is risen up to all the Godly, which were from the beginning, and which shall be to the end, to quicken them because he hath poured life also into those that were dead. BU. Furthermore Zacharias joineth here the jews and gentiles together, and describeth the condition of mankind, and the office of christ. Therefore he saith, christ therefore came that he might be the light of the World, and to illuminate men's hearts by the Gospel, and to call them unto him, which were held in Captivity under Satan in blindness, & in the darkness of Unbelief, that so he might direct their feet into the way of peace. Read the 4. cap. of Math. verse 16. Note here that if the elect before they be called, be in the shadow of death, what shall we think of the Reprobate. To be short, we must set against the shadow of Death, the light and brightness of christ, who putteth away these darknesses, that we might be illumined unto Salvation: His brightness alone ought to be sufficient for us. (To direct our feet into the way of peace.) C. By this part Zacharias teacheth that the perfection of all goodness, and the sum of all felicity, consists in christ alone. The Name of peace may be taken in his own proper sense welinoughe: because the illumination of christ is able to pacify men's minds. But because the Hebrewes by peace understand the happy Success of all things, there is no doubt, but that Zachartas went here about to make christ the Author of perfect blessedness: lest we should seek for any manner of goodness elsewhere, but being persuaded that we are perfectly blessed in christ, we might stay ourselves upon him alone. To the which effect pertain these words of the Prophet. The Sun shall shine to thee no more by day, Esay. 60.19 nor the Moon by night but the Lord shallbe thy everlasting light. But if Zacharias by the only sight of his Son, being yet an infant, was led to speak so notably of the Grace and virtue of christ before he was borne, are not they to unthankful which think not so Honourably of christ after that he is dead, risen again, and ascended into Heaven that he might sit at the right hand of his Father, as they ought, and do diminish his Power of a Saviour, the Title whereof was given unto him by the holy Ghost, he being yet in his mother's womb. For we must remember that which we spoke before, how that Zacharias spoke not of himself, but by the direction of God's spirit. R. This is the Sum of Zacharias song, in the which seeing the truth is specially commended, and the mercy of God, & God's benefits declared which are come to us by christ manifested by the preaching and Testimony of john, let us confirm our Faith, and show ourselves thankful unto God, that with thankfulness we may keep and enjoy those Benefits which by God's liberality we have received through christ. 80. And the Child grew, & waxed strong in spirit, and was in wilderness till the Day came when he should show himself unto the israelites. (And the Child grew) C. This the evangelist Luke addeth to knit up the history. (And waxed strong in spirit) As the Nativity of john was wonderful: so the increase of his age was not without admiration. For as he grew in stature and in Body, so also he was corroborated with the strength of the spirit. Not that he had now understanding, but because there was a strange and unwonted towardness in the Child which was a sign that the holy Ghost dwelled in him. C. Therefore according to the portion of every age, the holy Ghost showeth itself more and more both in words and also in deeds. (And was in wilderness.) A. Read our Annotations upon the first Verse of the third Chapter of Mathews Gospel. (Till the day came etc.) C. That is to say, he lay hid until the time came in the which the Lord had determined that he should show himself. C. Whereby we gather that john though he knew well enough his calling, yet notwithstanding he enterprised nothing before his time, but obaied GOD the caller. But john did not go apart into the Wilderness to make satisfaction there, or to suffer penury for his sins but he went apart that he might Obey his divine calling. For he was chosen from his mother's womb, to this end and purpose that he might not drink wine, nor any strong drink. That is to say, that he might lead a life contrary to common custom, and agreeable to the laws of the Nazarites. And he was called to this kind of Life, not to make satisfaction for sins by the merits of Works, not to be an Example unto others to dwell in Wilderness without the calling of God: but to get Authority and credit to his testimony, which he minded to give unto Christ jesus. christ in respect of himself stood not in need of man's testimony. I (, john. 5. 3● saith he) have greater witness than the witness of john: for the works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me. But seeking the salvation of men, he appointed the Testimony of john, as of a burning and shining light to the end the unbelieving might have no excuse. For God would have men brought by all means to the knowledge of his son. But the Wicked rather desired to stop their Ears both at the voice of the son of God, and also at the voice of the forerunner john the Baptist, then to give place unto the truth, even as Christ casteth in their teeth, saying. john came neither eating nor drinking, and they say, he hath a Devil. The Son of man cometh eating and drinking: and they say. Behold a Glutton. A Bybber of Wine and a Friend of Publicans and sinners. Chapter the II. AND it came to pass in those days that there went a Commandment from AUGUSTUS Caesar that all the World should be Taxed. The ta●ing of the whole world by the Emperor Augustus. (And it came to pass in those days) C. Hear the evangelist Luke setteth down the History of Christ'S Nativity, which matthew hath pretermitted. For Matthew showeth the Genealogy of christ: and then how he was borne, but very briefly. But Luke showeth at large his nativity, and how it came to pass that christ was borne in the city of Bethelem when as his Mother Mary dwelt in another place, her time of childbirth being at Hand. And first of all, he excludeth man's Counsel, when he saith that joseph and Mary leaving their House, came thither to be taxed. If so be they had of purpose changed the place, that Mary might have travailed in Bethelem we might have imputed the same unto men only: but seeing they purposed nothing else then to obey the Commandment of Augustus, we may evidently see that they as blind men were led thither by the hand of God, where christ should be born. This seemeth to be done by chance even as all other things, which are not directed by the certain Counsel and determination of men are ascribed by profane and ungodly persons unto Fortune. But we must not simpely consider what is done, but we must therewithal remember what was spoken long before by the Prophet: and the comparison doth evidently show, that this Tax was not commanded by AUGUSTUS CAESAR, without the wonderful providence of God, and that joseph and Marie came from home, that at the very same instant they might come into Bethelem. Thus we see that the Holy Servants of God, sometime, although they be wavering in mind not knowing whether they go, do notwithstanding keep the right way: because God directeth their feet. Also the wonderful Providence of God doth herein ●o less declare itself, that the severe commandment of the Emperor doth as it were draw Mary from her house that the prophesy might be fulfilled. GOD had appointed the place by the Prophet (as we shall see hereafter) where he would have his son to be borne. If so be MARY had not been by Force compelled, she was determined to be brought a bed at home. AUGUSTUS commandeth a Tax to be made in JUDEA, and every one to present his Name, that afterward they might pay their yearly Tribute, which before they were wont to pay unto God. Thus a profane Man extorteth that unto himself, which GOD was wont to take of his people. And this was even as much as if he challenging the Jews wholly to himself, should forhyd them ever after, to be counted the People of God. Thus when the Jews were come to the extreme point of Desperation, and seemed to be cut of from the Hand of GOD for ever, GOD did not only suddenly, contrary to the Hope and Expectation of all men, send a remedy, but useth also that Wicked Tyranny to redeem the people. For the Lyevetenaunte, or whatsoever he was that was the Deputy or Servant of CAESAR, in exenting that which was commanded him, is the secret Instrument of GOD, to call MARY to the place which GOD had ordained & appointed for her. And in deed, to this effect pertaineth the whole narration of Luke, that the faithful might know, that christ was governed and led by the hand of God, even from his swaddling Clothes. For this doth not serve a little for the certainty of Faith, that suddenly, and contrary to her expectation Mary was led into Bethelem, that from thence that redeemer might come, even as he was promised. (There went a commandment from Augustus Caesar) R. At what time john and christ were borne, the jews were in the power of the Romans, into the which they were brought by Pompeius Magnus, when Jerusalem was overcome. And this Caesar was called by his proper name Octavius, being the second Emperor of the Romans, and called Angustus of Augurio, that is of Sooth saying: because he was most fortunate in his government, and noted of all men as one sent from God. This Octavius in the 42. year of his reign, by a public decree, commanded that all the jews and Syrians in the world should be taxed. Now, it was necessary that christ according to the scriptures should be borne in Bethelem, as we said even now: Therefore the Virgin the mother of christ was brought thither by God's providence. (That all the world should be taxed) E. That is to say, all jury and Syria. For it is spoken by a figure called Synecdoche, part being put for the whole that which figure is often used of the Roman writers, and therefore ought not to seem hard unto us. And there is no doubt but that this tax went through out all Countries, that the same might be the more tolerable, and not so odious. notwithstanding there might be dyversity in the order of tribute. (And this first taxing was made, when Cyrenius was lieutenant in Syria. (And this first taxing was made) C. This is said to be the first tax, because the Iewes being then quite subdued, had a new and strange yoke laid on them For whereas some say that it was the first tax, after that Cyrenius was lief tenant of Syria, it hath no show of truth. There was a yearly tribute, but there was not a yearly tax. Wherefore the sense and meaning is, that the jews were at that time in far greater wise oppressed. (When Cyrenius was lief tenant in Syria) E. The sundry appellation of the Liefetenaunts name hath no absurdity, while some call him Cyrenius some Quizinus, or Quizinius. For we know that the Greeks in turning Latin, do for the most part change somewhat in the pronunciation. As touching the name of Tax, the Greek word is Apographe, that is to say, a description, a partition into degrees, or Families, or Cities, or tribes or hundreds, in like manner annotation, and Regestring is description: description in respect of those that are taxed. This Description was made to the end it might be known how much every one was worth: and so Tribute was taken according to every man's riches. And also that the certain number of the people might be known. But what sum was required of every one, neither Luke here, nor any other writers do declare. josephus, in his seventh Book of the war of the jews the 26. Chapter, saith that Vespasian taxed the People, and commanded that the second Groat should be brought into the Capitol, or palace of the City of Rome: the which whether it be agreeing with this Tax of Augustus yea or no, it is uncertain. Read the 17. cap. of Math. the 24. verse. C. But there ariseth a far greater difficulty, & doubt of another place. For josephus affirmeth in his 18. Book of Antiquities, the first Chapter, that Quirinus, when Archelaus was banished into Vienna, was Liefetenaunte, who assigned judea to the Province of Syria. For all Wrighters do agree, that Archelaus reigned nine years after the Death of his Father, Herod. Whereupon it followeth that between the Birth of Christ, and that Tax, there were about thirteen years. For all men submit themselves to Epiphanius judgement, who affirmeth that Christ was borne the three and thirtieth year of Herod's reign, that is to say, four years before his death. This also is some what intricate & doubtful, that the same josephus hath in his 18. Book and third Chapter: where he saith that this Tax was made in the 37. year after the town Actium in Epire was won. The which if it be true, Augustus survived almost seven years longer. And so eight or nine years of his Age shallbe diminished. For it will appear by the third Chapt. of Luke that he was then but fifteen years old. But seeing the age of Christ is better known then that it should be drawn in question, it is very likely that josephus erred in this point, as in many other also. And in deed the Chronicles show that Quirinius was Consul 19 years or there abouts, before the Augustus had overcome Antonius, and reigned alone: so he should be a very old man when he was sent to govern the Province. Moreover, the same josephus reckoneth up four Liefetennauntes of jury within the compass of eight years: when as he confesseth that Quintus was Liefetnaunt eleven years. The same was Valerius Gratus, whom Pontius Pilate succeeded. Howbeit, another solution may be brought, that it was not lawful by & by to take the Tax in hand, after it was commanded. For josephus showeth that Coponius was sent with an army to repress the jews. Whereby we may easily gather that the Tax was let for a time by the Tumult of the people: and the Words of Luke bear this, that there went forth a commandment about the time of Christ's nativity, to Tax the People: and a tax could not be made without the alteration of the state of the Kingdom, seeing that jury was made a part of the Province. And so this latter part shallbe added in steed of correction. This first taxing was made, when Cyrenius was lieutenant: That is to say, than it was brought to effect and not before. Howbeit the whole question is not yet answered. Question. For seeing that Herode held jury, to what end should the People be taxed, who paid no Tribute unto the Empire of Rome? We answer, Answer. that there is no absurdity, if we say that Augustus to accustom the jews to the Yoke, would have them taxed even under Herod. Neither did the peculiar Kingdom of Herod let, but that the jews might pay somewhat in the name of Tribute to the Roman Empire. For we know the Herod had but a servile kingdom. But what reason moved Eusebius to say that this Tax was decreed by the Senate house, we know not. 3. Therefore went all to be taxed, every man to his own City. R. Seeing that this Tax was in jury, every man went to give his name, into his own City: that is, into the Metropolitan CITY of his own Tribe. For every Tribe had his Metropolitant City. The Metropolitan City of Benjamin was Jerusalem: of juda, Bethlehem: The rest of the Tribes had their Cities also. 4. And joseph also went up from Galilee, out of the City of Nazareth, into jury, unto the City of David which is called Bethlehem, (because he was of the house and Lineage of David. R. joseph and Mary go unto Bethlehem, that (as it may seem) they might obey the decree of their Magistrate. But this was the work of God, that the saying of the holy Ghost might be fulfilled, and that Christ according to the Decree of his Father might be borne in Bethlehem. A. As we have showed in the first verse. Obedienc to Magistrates. By this example we are taught, to show withal diligence our obedience to our magistrate, in Civil matters though they be grievous. For if so be the Parents of jesus Christ the king of Heaven and earth, obeyed the commandment of a heathen Magistrate, what honour and how great obedience do the faithful own unto a Christian and Godly Magistrate? (Unto the City of David) R. Because David was borne there, therefore it is called his City. (Because he was of the house & lineage of David) The scripture doth oftentimes join these words (house and lineage) together: and yet, the one cannot easily be distinguished from the other. That joseph and the Virgin did not only appertain to the tribe of juda, but were also of the Lineage and stock of David (of the which Seed Christ was promised) we have showed in our Annotations upon the first Chap. of Matthew, the 16. verse. 5. To be taxed with Mary his spoused Wife, which was with child. A. Read the 27. verse of the 1. Chapter going before. BU. Marry, because she was great & near her time, might have excused herself, from taking this journey: but she would not so do. For she would not be an offence to others. And thus it ought to be that they might come to Bethlehem, because of the prophesy of Micheas, of the which we have spoken in the first verse. Miche. 5. ● It was meet that the same Tax should serve this matter: The which neither CAESAR, nor his Liefetenaunte knew. 6. And so it was, that while they were there, the days were accomplished, that she should be delivered. A. How long Mary was in Bethlehem before the time of her Childbirth, we cannot gather by the Words of Luke: only this we know that then the prophesy was fulfilled concerning the place of Christ's Nativity. 7. And she brought forth her first begotten son, and wrapped him in swaddling clothes, and laid him in a Manger, because there was no room for them in the Inn. (And she brought forth her first begotten Son) B. That is called the first begotten son, before whom there came no other by the same Parents, although there were never any other borne after him. He saith not, His first begotten, but Her first begotten son, And in that he said her son, (as Epiphanius noteth) he giveth us to understand that he was borne of her after the flesh. The same which is here called her first begotten, was also called the first begotten of all Creatures, Colo. 1.15 Rom. ●. 19 not joined to any Creature, but begotten before any Creature was. He is called also the first begotten among many brethren, not in that he was borne of Mary, as though there were other sons of her: but among those which are worthy to receive the adoption of the sons of God by him. But he is called both the first begotten, and also the son of Mary, not because she had other sons. For the like appellation is also in his first and divine generation before his coming in the flesh. For he which is in deed the first begotten Son of his heavenly Father, before all creatures, is not called the first begotten, because others were begotten after him of the Father: (for he hath no second brother, but is the only begotten Son) so also the case standeth in his coming into the flesh. For he is the son, and the first begotten of Mary, but the same is also the only begotten Son of MARIE, having no second Brother. (And wrapped him in swaddling Clothes) B. It is to be conjectured that these Clothes were not torn Clouts. For mary, though she were poor, was cleanly and neat. (Because there was no room for them in the Inn) C. Hear we see, not only how great the need of joseph was, but also how severe the commandment was, in that all excuse laid aside, joseph is constrained to bring his wife with him in a very unfit time, she being near her travail. And it is likely that they which came of Kingly race, were handled more sharply and contumeliously then the rest. joseph was not so heedless, but that he was careful for the Child birth of his Wife: Wherefore he would willingly shoonned this necessity. But because he could not, he cometh against his will, and committeth himself unto God. Thus we see what a beginning of Life the Son of GOD had. B. It pleased the Lord to be borne in extreme poverty and need, to teach us to contemn the World, and to desire heavenly things. hereupon it came to pass that a more commodious place could not be had for his Mother being near her travail, than the stawle of Oxen: when as no doubt many wicked Persons had the most handsome places to enjoy their Pleasures. Hear a man may see what difference there is between the judgement of GOD, and the judgement of the World. BU. But we must note, that he being rich was made Poor for our sakes, giving us a wonderful example of true humility. The World hath here sufficient cause to stand in admiration, and to be thankful, and matter also to follow all the Days thereof. For the Son of GOD cometh down from Heaven, and with extreme Humillitye humbleth Himself, that He might exalt us into Heaven, and might teach us Charity, and modesty of Mind. C. Therefore He was cast into a Stable, stawle, and placed in a Manger, and was denied place of Rest among men, to the end we might have entrance and Inheritance in Heaven, and fellowship with Angels: So that we receive him by Faith, who is sent unto us of GOD, to be a King and a Saviour, though in a contemptible form. Concerning the great abjection of our LORD, and the Example of Humillitye (which is set before us in that he abased himself) PAUL handleth very notablelye in the second Chapter of his first Epistle to the Philippians. Verily, to be wrapped in simple Clothes, and to be laid in a Mawnger, are arguments of poverty: as was also the offering of two young Pigeons in the time of purification: Wherefore most truly he said, Math. 9.20 Foxes have holes, and the Birds of the Air Nests, but the son of man hath not where to rest his head. The Lord also humbled himself even to the basest things, lest any man should blame his majesty to be a stay and let, that he could not come unto him and believe in him, saying, He is the most high, I dare not presume to come unto him, being earthly, and a wretch. Poverty in Christ, is an example for us. B. And let Rich men of the World hereby learn, not to like the better of themselves because of their Riches, nor the poor the worse, because of their poverty: but let both come unto him with sure confidence, and with great Submission and Faith, Heb. 4.15. to him I say, which hath felt all the miseries of man, sin only excepted. B. It is better to way these things than curiously to dispute of the manner of his birth, and to obscure the truth of God with man's Inventions. Our Lord was a true & perfect man, he had a very mother: and therefore she brought him forth according to the common order of Nature. Who, the more that he took upon him the infirmities of our Nature, the more he declared his love toward us: the which being weighed, will increase faith towards him, and love towards our neighbours, with all manner of modesty. 8. There were in the same Country Shepherds abiding in the field, and watching their flock by night. (There were in the same Country Shepherds) C. It had been superfluous for Christ to be borne in Bethlehem, except the same had been known to the World. notwithstanding the manner which Luke describeth, seemeth in the judgement of men, unfit. First, Christ is revealed, but to a few Witnesses, & that in the dark night. Secondly, when as God had at hand, many Witnesses endued with honour and excellency, setting them aside he chose only Pastors, or Shepherds, a contemned sort of men, and of no Estimation. Here of necessity all reason and prudence, must be foolish: and we must needs confess, that the Foolishness of God, 1. Cor. i. i5. doth exceed all the Wisdom in the World. And this was a part of his humility, by which no part of his glory was diminished, but lay hid only for a time. Furthermore, as Paul teacheth that the Gospel is contemptible after the flesh, that our faith might be grounded upon the power of the spirit, and not upon the lofty words of man's wisdom, or upon any glory of the World: even so GOD hath placed from the beginning this incomparable treasure in earthen vessels, 2. Cor. 4● 1. Cor. ●. 1● that he might the better prove the obedience of faith: wherefore if we desire to come unto Christ let us not be ashamed to follow those masters, whom the Lord hath taken as it were from the dunghill, to beat down the pride of the World. Therefore so soon as Christ was borne, he would be known unto men: & first of all, of the sort of men, which to all men are base, vile, and of no reputation, that is to say, of Shepherds. Therefore, as we learn his humility, of the place, so let us see how he instructeth us to humility, when he would have Shepherds to be his first Disciples, & to be preferred before Philosophers. Math. 1. ● Nevertheless we must weigh that not only Idiots are Christians, & all others excluded: for the Magi, or Wise men are also called. But if he had begun with these Philosophers and Wisemen, we would have given this praise unto art, as unto the foundation. Therefore to the end the Lord might overthrow this pride, he began with Shepherds. The Shepherd would rather be known unto shepherds, then to Emperors, to Kings, to Liefetenaunts, to Pharisees, Scribes, and high Priests. BU. These Shepherds dwelled near unto Bethlehem. We read in Genesis, Gen. 35. that near unto Ephrath (which was also called Bethlehem) the Tower of Eder was builded, and that in old time to this end, that the same being in a most fertile place of pasture, might be a house for the flock and the Shepherds against all tempestuous weathers: for the which cause no doubt it was named, Eder. For Eder signifieth a flock, or a gathering together of Beasts. Also Hierom saith, If we follow the order of the way, there is a place of Shepherds near unto Bethlehem, Hierom in traditionibus Hebraicis. where either the angels sung at the birth of the Lord, or else where jacob fed his Flocks, giving a Name to the Places: or else (which is more true) by a certain prophesy the Mystery which was to come, was showed even then. (And watching their flock by night) As if he should say, looking for nothing less than a revelation of Christ. Merit is here excluded, that Grace might be commended. 9 And lo! the Angel of the Lord stood hard by them, and the glory of the Lord shone round about them: and they were sore afraid. (And lo! the Angel of the Lord) C. We must consider and behold Christ in an abject show, but withal we must know that before God & his Angels no part of his glory was diminished. He lieth in a stable: but the Angels pronounce him to be the Redeemer, and the son of God, hereby also declaring themselves to be his ministers. And by the very same deed his dyvinity was declared. For it was meet that heavenly messengers should first of all declare, that the king of Heaven was borne. And seeing that heavenly spirits do serve the glory of Christ, we see that his humility hath diminished nothing at all of his glory. Here the Angel seemeth to be alone when he declareth his Nativity. For it followeth in the 13. verse, And straiteway there was with the Angel a multitude of heavenly Soldiers, praising God, and saying. etc. (stood hard by them) E. The Greek word signifieth that the Angel was a loft over them, than standing by them. (And the glory of the Lord) C. Luke saith that the Glory of the Lord shone round about the Shepherds, whereby they knew the Angel. For that which the Evangelist reporteth, had profited little to have been told them of the Angel except God had testified by some visible sign, that the same which they heard proceeded from him. Therefore the angel appeared unto them, not in any common form, or without Dignity, but shining with heavenly Glory, which stirred up the minds of the shepherds so, that they received the word brought unto them no less then if it had proceeded out of the mouth of God. Bu. Therefore this divine Glory shining upon the shepherds round about, drove away the darkness of the night, & brought authority unto the messenger, causing so many as were partakers of this news to credit it: For thus they were the better prepared to hear the Gospel. But if the Angel had spoken like a man (as Angels have oftentimes appeared in the likeness of men) they would peradventure have given small heed unto them. But the Lord gave unto him a mark, because he would have his servants taught. Therefore we understand that God would not speak simply: whose glory was a sign & mark of his divinity, lest they should despise those things which were spoken of God. At this day when we hear the word of God we see not such a sight, neither is it necessary. For he hath sufficiently confirmed the word by Miracles. If we seek for external Signs, let us give care unto those things which are already done. Are we not blind at his works, if so be all those miracles prevail nothing at all with us? Furthermore the principal authority consists in the testimony of the Spirit, when as God testifieth that it is he which speaketh in us. Whereupon the apostle saith, In whom also ye hoped, Ephe. 1.13 after that ye heard the word of truth, the Gospel of your salvation: wherein also after that ye believed, were sealed with the holy spirit of promise. Therefore we want nothing; the gospel hath been confirmed by Miracles: and he hath now sealed it with the testimony of the Spirit. (And they were sore afraid) A. It is no marvel if the Shepherds were sore afraid at the glory of GOD shining round about them. C. For what is man, in respect of God. We think well of ourselves when GOD is absent, we are contented with our Estate: but when GOD doth manifest himself unto us, we awake from our sleep, and we see our own frailness. And to be short, it is the only presence of God, which beateth down our pride. C. Therefore with this fear GOD is wont to humble the hearts of men, that they may give reverence unto his word, as we have declared before. Luk. 1.12 10. And the Angel said unto them, be not afraid, for behold I bring you tidings of great joy that shallbe to all people. (Be not afraid) C. This exhortation pertaineth to the mittigatinge of fear. Fear bringeth reverence towards God. For although it be profitable for the minds of men to be afeard, that they may learn to give due honour unto GOD: yet natwithstanding they have need of consolation, feast they be quite overwhelmed. For it cannot be but that the majesty of GOD must needs swallow up the whole World, except he do with some pleasantness temper that which is terrible. Therefore the Reprobate do faint at the sight of GOD, because he appeareth unto them no otherwise then as a severe judge: but to the faithful he appeareth with testimony of his goodness in Christ: and therefore they are not swallowed up of fear. (For behold I bring you tidings of great joy) C. The Angel to recreate the minds of the Shepherds, testifieth that he is sent of GOD to declare his mercy. For this only voice doth not only erect and comfort men at the brink of despair, but doth also restore such as are lost, and bringeth them from death unto life, so soon as they hear that the LORD is their loving and merciful God. BU. joy is compared with Sorrow and torments, which come of sin and damnation, and of the Sentence pronounced against us for sin. The Incarnation and nativity of the Son of GOD, taketh away grief, and the horrible fear of God's judgement, & filleth our hearts with unspeakable joy, known only to the faithful. Wherefore the Angel calleth the same great joy.. C. To the end we might know that we must not only principally rejoice over the salvation offered to us in Christ, but also that the greatness of the benefit is so great & large, that it doth countervail all the sorrows, Griefs, and Vexations of this present life. To this spiritual & great joy Paul calleth the faithful, saying, Phili. 4.4 Rejoice in the Lord always, and again I say rejoice. Also, The peace of God which passeth all understanding keep your hearts & minds through Christ jesus. Wherefore let us learn so to content ourselves with Christ alone, that the feeling of his grace may surpass all the griefs of the flesh, and at the length abolish them clean away. (That shallbe to all people) C. Although the Angel speaketh to the shepherds only, he giveth them notwithstanding to understand, that he bringeth unto them the tidings of salvation, so, that not only they might hear it, but others also. Wherefore note here that this joy belonged to all the people, because it was offered to all generally. For God had promised Christ not to one or two alone, but to all the seed of Abraham. And whereas the jews were deprived of the greatest part of joy which appertained unto them, their unbelief was the cause thereof: even as at this day God calleth all men generally to salvation by the Gospel, but the unthankfulness of the World bringeth to pass, that very few enjoy this grace which is offered unto all men. seeing therefore this joy was shut up amongst a few, it is called common in respect of God. Moreover, although the Angel speaketh of the elect People only, the vail being now taken away, the same embassage belongeth unto all Mankind. For CHRIST bringeth peace, not only to those that are nigh, but also to those which are a far of, Ephe. 2.17. as well to Strangers, and Foreigners, as to them of the Household. But because until the resurrection of christ, there was a special covenant with the jews, therefore the Angel doth separate them from other Nations. For CHRIST was a Minister of the Circumcision for the truth of GOD to confirm, Rom. 15.8 the Promises made unto the Fathers. Ephe. 2.14 But the vail or difference being taken away (as we said before) engraffed the Gentiles into the body of this people. Therefore there shallbe now joy to all People, both to jews, and to Gentiles. For it was said before, In thy Seed shall all the Nations of the Earth be blessed. Gen. 22.18. All Nations, but yet they alone which are elect out of the jews, and Gentiles. Verse. 34 For Christ was made to many of the Israelites a stone to stumble at: 1. Cor. 1.23 and many of the Gentiles also have counted the Cross of Christ foolishness. 11. For unto you is borne this day in the city of David a saviour, which is Christ the Lord. (For unto you is borne) C. Here is expressed the cause of joy, namely because the Redeemer promised long before, is now Borne, to restore the Church of God into his former state. For the Angel doth not speak as of a matter altogether unknown, but beginneth his embassage at the Law and the Prophets: Because he had used this form of speech in vain to the Gentiles, & to Profane men, saying, that Christ the Lord was borne a saviour unto them. First of all we are taught by these words, that whatsoever joy men have conceived, is but vain & deceitful, until they have peace with God, and are Reconciled unto him by the Grace of Christ. No joy without the Lord. The wicked do oftentimes rejoice with drunken & mad joy, but except a Peacemaker between God and them, they must needs be disquieted & vexed with cruel pricks of conscience. Furthermore though they pamper themselves in their delights, their own pleasures are unto them several Torments. God's love the cause of perfected joy.. Rom. 14.17 Therefore this is the beginning of perfect joy, to feel the fatherly love of God toward us, which doth only quiet and pacefy our minds. And this joy is in the holy Ghost, in the which Paul placeth the kingdom of God. Wherefore the Angel of the Lord doth preach the Promises of the Messiah to come, (which were so greatly desired) to be fulfilled, when he saith that Christ is borne. The which made the Shepherds to be very attentive, & the more easily to cast a side fear. He saith (To you) which containeth great weight. So also the Prophet speaketh, To us a Child is borne, Esay. 9.5 to us a son is given. And Zacharias saith, Behold thy King cometh unto the poor. Z●ch. 9.9 The Angel saith here (unto you) because else they might have said, To whom speakest thou? And of whom dost thou tell us? He answereth, To you the Messiah promised in the Law, is given. (A Saviour) C. CHRIST is called a Saviour, because he bringeth with him to all that believe full and perfect salvation. (Which is Christ the Lord) A. Concerning this name of Christ we have spoken before in our annotations upon the first Chapter of Matthew, verse 16. Note here how he teacheth the Office of Christ or of the Messiah, whom they looked for: namely, that he should save. And from what he should save, it is declared in another place, where it is said, Math. 1. 1● For he shall save his people from their sins. (The Lord) This name the Angel giveth unto Christ, because he should have the government of the whole, that he might exercise his Domination, or Rule here. For as GOD doth oftentimes pronounce in the Prophets, that he alone is our Lord, our King and lawgiver: even so, when he manifested his Son in the flesh, he declared him to be the same, in whom he would reign and govern. Wherefore we have one God from whom are all things, and we in him: 1. Cor. 8.6 and there is one Lord jesus Christ, by whom are all things, and we by him. And thus he is declared to be not only Master & teacher, to whom when he teacheth we must give ear: but also a Prince to whose government we must be subject, and whose commandment we must obey. For the Father hath given unto him in his house the Dignity of the first begotten, that he might have the Superiority over his brethren with power, and might order and dispose the riches of the Inheritance. (In the City of David) Before in the fourth verse, Luke saith that the City of DAVID is called Bethlehem. He noteth diligently the place of the Nativity, because of the truth of the prophesy written by Micheas: Miche. 5. of the which Matthew maketh mention. M. As if he should say, Math. 2, 6 search and consider what GOD hath Promised to DAVID, and what MICHEAS hath prophesied concerning Bethlehem: compare those things with these words, and ye shall see that the most true GOD hath performed those things at this day, which he had promised to the Fathers in many Ages, from the beginning. C. Therefore the Angel framed his speech to his Hearers, which were not altogether Ignorant of the promised redemption, and he joined the gospel with the Doctrine of the Law and the Prophets, even as the same sprang thereof. 12. And take this for a sign, Ye shall find the Child wrapped in swaddling Clothes, and laid in a Manger. BU. Lest the Shepherds should doubt of the new & wonderful tidings, for credit's sake, he giveth unto them a sign saying, Experience itself and the truth of the matter, shall certify you that I have told you nothing but truth. Go ye therefore to Bethlehem, and seek the new borne Child, whom I have preached to be Christ the Lord, ye shall find him wrapped in swaddling Clothes and laid in a manger. The Angel imitateth the common manner of men. For we are wont in great and doubtful matters, to join signs unto our Words. Wherein the goodness of God doth shine, framing himself to our infirmities. C. Moreover, the Angel preventeth an offence, by which the Faith of the Shepherds might easily have been hindered. For, what a scorn is it to see him lying in a manger, which is promised of God to be a King and the only Saviour. Therefore lest so vile & base a Condition in Christ should discourage the Shepherds from in believing in Christ, the angel telleth them aforehand what they should see. And the Lord useth this order daily toward us, which may seem in the judgement of man, ridiculous and absurd. For by the Voice of the Gospel which is come from heaven, he commandeth us to embrace Christ crucefied, and he setteth signs before us in earthly and transitory elements, which may exalt us into the glory of blessed immortality. So he promising unto us spiritual righteousness, setteth before our eyes a little Water, and promising the everlasting life of the Soul, he sealeth the same with a small taste of Bread, and Wine. Wherefore, if so be the Rude stawle did not offend the Shepherds, nor stay them from seeking Salvation in Christ, nor from submitting themselves unto his government: no sign, be it never so contemptible, aught to obscure his Glory in our sight, but that we should adore and worship him, especially seeing that he is now ascended into heaven, and sitteth at the right hand of his Father. BU. This sign which is given to the Shepherds, is not agreeing to humane sense, but is quite contrary to the Wisdom of the flesh. Wherefore they had to behold and consider another thing, and in their mind to apprehend another matter. God according to his manner doth not set before us glorious things, to the end he might confound and overthrow humane reason. 13. And strait way there was with the Angel, a multitude of heavenly Soldiers, praising GOD and saying: 14. Glory to GOD on high, & peace on the Earth, & unto men, a good will. C. The Evangelist according to the manner of the Scripture, calleth the Angels heavenly Soldiers: the similitude being taken from earthly Princes. This verily was done that he might have the greater Majesty. For although the glory of God was in part revealed in one Angel, yet notwithstanding GOD would more gloriously adorn his son, and that as well for our confirmation as for the Shepherds. With men the credit of two or three witnesses is sufficient to take away a doubt: but the heavenly Army with one consent and one voice, giveth testimony unto the son of God. How obstinate then shall we be, if we sing not to this common title of the Angels, by which out salvation in Christ is celebrated? Whereby we gather how detestable a thing to GOD unbelief is, which troubleth this sweet Harmony of Heaven and Earth. Moreover we are worse than brute beasts, if the Song which the Angels sung with one consent (to give us an example) do not kindle in us both faith, & also a desire to praise God. Unity of faith commended to us by the song of the Angels. Moreover, God by this melodious Harmony, commendeth unto us the unity of faith, and exhorteth us to sing his praises with one consent upon the earth. A. The which Paul wisheth may be given to all the Godly, when he writeth thus; Rom. 15.5 The God of all patience and consolation, grant you to be like minded one towards another, after the ensample of Christ jesus: that ye all agreeing together may with one mouth praise God, etc. (Glory to God on high) Bu. That is to say, Glory be unto God which dwelleth in the highest. R. By these words they give to understand that first of all their office is to praise God with a loud voice continually. Whereupon in the Prophet the Seraphim do cry the one to the other, Holy, Holy, Holy, Lord God of Sabaoth: Esay. 6.3 all the whole Earth is full of thy Glory. But, to praise God, is not only in words to give unto God glory and holiness, but it is also to confess the power, righteousness, holiness, goodness, truth, and happiness belong to God alone; and that God standeth in need of nothing, but that all creatures stand in need of him: also that God can be benefited of none, but that it is he which benefiteth all. C. Moreover the angels begin with thanks giving, or with the praises of GOD, because the Scriptures in divers places, teach us that we are Redeemed from death to this end, that we might show our thankfulness towards God as well with our tongue as with our works. Therefore let us remember that this was the final cause, why God hath reconciled us unto him by his only son, that by the revealing of the riches of his Grace and exceeding mercy, he might glorify his name. And at this day look how much any one of us is encouraged by the knowledge of his grace to set forth the glory of God, so much he hath profited in the faith of Christ. Yea, so often as mention is made of our salvation, we must know that we are stirred up as it were by a sign given unto us to give thanks and to praise God. (And in Earth peace) BU. This word (earth) is put for men dwelling upon the earth: to whom they sing that peace is happened with God by the nativity of CHRIST. C. This notwythstandinge is the most approved reading, that after the same the third part may also follow, In men a good will. Howbeit touching the substance of the matter, whether you read, In earth peace, Or, In men peace, notwithstanding the first seemeth best to agree, because there is no doubt but that these two parts do answer and agree one with the other, Glory to GOD on high, and in earth peace. But except we set men against GOD, the antithesis shall not be full and perfect. It may be that the Greek preposition (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) deceived the Interpreters: because the sense of the words was obscure to say, that there is peace in men. But seeing the said preposition is superfluous in many places of Scripture, there is no cause why it should stay us. notwithstanding if any man will refer the fame unto the last part, the sense shall remain all one, as we will show anonne. Now let us see what the Angels mean by the name of Peace. They speak not of the external peace, which is between man, and man: but they say that there is Peace in the Earth, when men are reconciled unto God, & have peace in their minds. We know that we are borne the children of wrath, and that we are by Nature enemies unto GOD: so that we must needs be vexed with horrible unquietness so long as we feel that God is displeased with us. Therefore we must note a short and plain definition of peace from the contraries: Peace of Conscience cometh by Christ. namely from the wrath of God, and from the terror of death. And so there is a double relation, the one unto God, and the other unto men: because than we have peace with God, and he, pardoning us & not imputing our sins unto us, beginneth to be favourable, and we quieting ourselves in his fatherly goodness, do with sure trust call upon him, and do without fear boast of the salvation promised unto us. CHRIST therefore is our Peace, by whom the Father hath reconciled the World unto him, Ephe. 2.14. 1. Cor. 5.19 not imputing unto men their sins. Behold the peace which cometh by Christ, that is to say the clearness of Conscience, when by faith we are persuaded that GOD is pleased with us: that is to say, that he imputeth not unto us our Offences for his sons sake, insomuch that for them we need not fear neither Satan nor Death. Rom. 5.1. For we being justified by faith have peace with GOD, through our Lord jesus Christ. C. And although the Life of man be called a continual warfare upon earth, job. 7.1 and although we feel by experience that there is nothing more troublesome than our estate, so long as we are in the World: yet notwithstanding the Angels do plainly affirm that there is Peace in the earth, to the end we might know, that no troubles ought to hinder us, but that we being bold of the Grace of Christ, may have quiet and pacefied minds. A. Whereupon Christ comforted his Disciples with these words, when he had told them of many afflictions imminente. These things have I told you that ye might have peace in me. john. 16.33 In the World ye shall have affliction, but be of good cheer I have overcome the World. Therefore let us note here the Peace is placed amongst the midst of the Waves of temptation, among divers perils, among violent motions, and among strifes and fears, least our Faith being at any time assaulted should shake or fail. (And to men a good will) B. The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Hebrew word RASON signify, a good will, and Affection, and a mind well disposed. But the common translation which hath, And to men of good will, aught to be rejected, not only because it is false, but also because it corrupteth the whole sense. notwithstanding they also do err, which refer these words (a good will) unto men, as though it were an exhortation to embrace the grace of God. We confess that the grace of God is no otherwise assured unto us then upon the condition that we receive the same. But seeing the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Hebrew word RASON, are in the Scripture all one in signification (as we said before) the old Interpreter hath Translated the same, a mind well pleased or pacified. For this place is expounded amiss of the acceptation of Grace. It doth rather show the fountain or original of peace, of the which the Angels spoke, to the end we might know that the same came freely from the mere mercy of God. If so be we think good to read it thus, And in men a good will, It shall not be amiss as touching the sense. For by this also the cause of peace shall be noted, namely, because it hath now pleased God to admit men into his favour, with whom before he was highly displeased. Notwithstanding the first is the more simple reading, that we may know from whence peace cometh unto us. A. namely, from Christ who is given to us of the Father. hereupon, the time of Christ is called the acceptable year. Esay. 61.1. Luk. 4.19 Psal 5.12 Rom. 8.32 And the Prophet David saith, Thou Lord wilt bless the righteous, and with favour wilt compass him as with a shield. seeing the Father hath given his son unto men, than the which he had nothing more divine, & therefore hath given all things with him, he hath declared unto them his good will, & hath sent unto us the acceptable year of his goodwill: whereby he hath made many acceptable unto him in his well-beloved son. Concerning the which good will it is said, Who hath predestinate us to be adopted through jesus Christ unto himself, Ephe. 1.5. according to the good pleasure of his will: to the praise of the glory of his grace wherewith he hath made us accepted in the beloved. Moreover, as the Earth & men are taken for all one, evenso there is very little difference between the peace which the Angels said should be in Earth, and the good will which should come unto men. For in that that God hath made us at one with him, he hath declared his good will toward us: and from the time that he hath declared his goodwill, he hath given us this peace. But we must note that neither glory is given to GOD, neither can men have Peace, and Grace, or the good will of God, without Christ. Therefore, as there is among Hypocrites the contempt of God, so there is no peace of Conscience nor agreement with men among them, because they want the goodwill of God. For God hath made so many accepted in his beloved Son jesus Christ only, as he hath chosen to the same purpose. 15. And it came to pass, as soon as the Angels were gone away from them into heaven, the Shepherds said one to another, Let us go now even unto Bethlehem, and see this thing that is come to pass, which the Lord hath showed unto us. (And it came to pass as soon) R. So the Angel is said to go out of Gedeons' sight. judge 6.21. This going away was not a flying into the upper Region of the Air like Birds flying, but it is a vanishing out of our sight. And when the angels go from us to Heaven, they have no need to travail far. For wheresoever GOD dwelleth there is heaven: & God dwelleth every where. jer. 26.24. I fulfil (saith he) Heaven & Earth. Also, ●ay. 66.1 Heaven is my seat, & the earth is my footstool. seeing therefore Angels do appear visibly, apparitions of Angels. they are said to be in Earth: and when they vanish out of our sight again, they are said to go into Heaven. Whereupon it followeth that though they be in Heaven, yet notwithstanding they are with us in earth, and do attend upon us. Math. 18.10 Their Angels (saith Christ) do always behold the Face of my Father which is in Heaven. [The Shepherds said one to another] C. Here the obedience of the shepherd's is described unto us: for seeing the Lord had appointed them to be Witnesses unto the whole World, he spoke effectually unto them by Angels, least that which was spoken unto them should be forgotten. They were not expressly commanded to come into Bethlehem, but because they perceive that such was the purpose of God, they make speed to see Christ. Even as at this day, seeing we know that Christ is revealed unto us to this end, that our hearts may come unto him by Faith, we have no excuse for our negligence and sloth. Neither doth the Evangelist teach in vain that the Shepherds took counsel to go to Bethlehem so soon as the Angels were departed: But to this end, that we might not suffer the word of GOD (as many do) to go in at one Ear, and out of the other, but to take deep root in our hearts, that it may bring forth his fruit, when our ears hear the same no more. Furthermore, we must note that the Shepherds take mutual counsel one, of the other. BU. Therefore the Shepherds do believe the angels Words, and account their Word for the Word of God. Wherefore being not Idle Hearers, they stir up and exhort one another to follow God's calling, and to seek the Saviour of the World. B. Thus we may see that faith so draweth us unto God, and bringeth to pass that we bend ourselves thither with all our strength, where we know Christ to be, that is to say, where we know that those works are, which are approved and accepted of God (And see this thing that is to come pass] Or, And see how this thing which the Lord hath told us is fulfilled. For they do rightly ascribe that unto the lord, which they had heard only of the Angel. For to him whom they acknowledge to be the servant of the Lord, they give so much authority, as if he were the Lord himself. For this cause the Lord calleth us unto him, lest the majesty of his word might be vile in the sight or be holding of men. Wherefore let us also at this Day acknowledge, that whatsoever we have heard hitherto concerning the birth of the Messiah, is the word and work of the Lord God. C. Moreover, here we see what a shame the Shepherds think it for them, to neglect the seeking of that treasure which the Lord had showed unto them. For they think it necessary for them upon the knowledge which they had received, to go into Bethlehem to see. Even so it is meet that every one of us, according to the measure of faith which we have received, be ready to follow whethersoever it shall please God to call. 16. And they came with haste & found Mary & joseph, and the Babe laid in a Manger. (And they came with haste) R. Wonderfully is the Faith of the shepherds: who do so firmly believe the word of God, the leaving their flock in the field, they seek after Christ with speed. Let no man think that they took this journey with small peril of all that they had. For they fed & kept the Flock which belonged to other men: Wherefore they put in peril, both their goods, & Bodies. But God which bringeth into perils, saveth also those that are in peril, and giveth unto them greater Benefits. For while they obey Gods calling with peril of the loss of their flock, they do not only keep their flock in safety, but do also find the Messiah. C. Therefore in this, Luke commendeth obedience, that he saith they made haste: even as also the readiness of faith is required of us. (And they found Mary and joseph) Bu. No man is deceived with the word of God; no man believing with a true faith, in the true God, is confounded, as we here see: for the Shepherds found all things in every respect, & after the same manner as the Angel had foretold them. These things commend and approve unto us the truth & certainty of the prophecies of God. He is true which promiseth, and fulfilleth all things at the full which he doth promise. (And the Child laid in a Manger) A. In this thing also the shepherds declare the greatness of their Faith. C. For this was such a deformed and odious sight, that by the same alone they might have been drawn away from Christ. For what is more unsavoury than to believe him to be the King of the People, which was more base in outward show than any of the common sort of People? To look for the building up of the Kingdom, and for salvation to come from him, who by reason of his Poverty & need was constrained to lie in a Stable? Notwithstanding Luke writeth that none of all these things stayed the Shepherds, but that they praised GOD with admiration: namely, because the Majesty of GOD was before their Eyes, and the reverence of the word fixed fast in their minds, they easily overpass by the height of their faith, what soever they saw to be base and contemptible in the person of Christ. And verily there is no other cause why the least Offences do hinder our Faith, or turn us out of the right way, than because we having less regard unto GOD than we ought, are easily carried every way. For if so be we had this cogitation only thoroughly fixed in our minds, that we have a sure and faithful Witness from heaven, it should be a sure stay against all temptations, and should sufficiently fortify us against all kind of temptations. These Shepherds, being persuaded of the certainty of the word, are not offended with the vileness of Christ's Parents, with the baseness of Christ's lodging, with the contemptible show of the manger, but believed this Child to be the Messiah. The proud Pharisees were not worthy to behold such & so miserable a Child with human eyes, nor to seek him being so far of, and to worship him for the Messiah when they had found him. And why so? Because proud men are wont to behold rather the external show of things then to consider the word of God. 17. And when they had seen it, they published abroad the saying which was told them of that Child. B. That the Shepherds published abroad those things which they saw, we may gather by the verse following. And all which heard it marveled. Bu. Hereby we gather that true Faith is not without confession, ●ith is ●●twith●●t con●ssion. and also that it desireth that the truth which it hath once truly conceived, may be known to others, to whom it belongeth to communicate the same, as a most excellent & incomparable treasure. Whosoever doth otherwise, boasteth in vain of Faith. Moreover, the Shepherds do not publish those things only which they saw, but those things also which they heard of the Angels. Whereby we perceive that above all things the fruit and use or end of the works, if, is to be inculcated in the preaching of the Gospel. For some do only set forth the History, as that the Lord is borne: but they show not to what end he is borne: Whereas the Angel taught the Shepherds that he was borne for the Salvation of his faithful People. Furthermore we must note that they preached nothing but those things that were most true and manifest, which they themselves had heard and seen. By which example let the ministers of the word learn to set before their flock committed to their charge, nothing, but the Word of God. john. 1.1 ●. Pet. 1.16. God hath no need of invented Lies. For the which cause john saith, That which we have heard and seen with our eyes, which we have looked upon, and our hands have handled of the word of Life, we show unto you. And those things which those shepherds heard & saw, and all the apostles also as most sure, must be preached by the ministers of Christ to the People of GOD, and not their own dreams; for they are most sure and certain. C. Therefore LUKE commendeth here the Faith of the Shepherds, because they did sincerely deliver those things which they had received from the Lord: and it was profitable that this should be known for our sakes, that they might be as it were secondary angels in the confirming of our Faith. 18. And all they that heard it, wondered at those things, which were told them of the Shepherds. (And all they that heard it) C. Luke teacheth that the Shepherds did not publish without fruit those things which they had heard. And there is no doubt but that the Lord made their speech effectual, lest it should be derided and scorned. For both the condition of the men (for they were poor Shepherds) did bring discredit, and also the matter itself might seem fabulous. But the Lord suffered not this their action which he willed them to perform, to be frustrate. Howbeit man's Wisdom might mislike this way, that the Lord should seek to publish his word by men of so base condition: notwithstanding because it might serve both to beat down the pride of Flesh, and also to prove the obedience of Faith, it is allowed of GOD himself. (wondered at those things) R. The Hearers wondered at the strangeness of the matter: but we read not that any man gave such credit unto the report of the Shepherds that he sought for the Messiah. Hereby we may gather that they wondered at the hearing of God's power, without the serious Affection of the heart. Wherefore, this News was not published so much for their salvation, as that the ignorance of the People might be inexcusable. 19 But Mary kept those sayings, & pondered them in her heart. R. As we wondered before at the simple Faith in the Shepherds which could be shaken or quailed with no offences, even so now the modest constancy of Faith in the virgin Mary is to be commended, who gathereth of all those things which were done concerning the child certain arguments of her faith: being well assured that the Lord our GOD, doth begin his works after a base sort, but end them with great honour. She learneth of the Shepherds what the Angel showed, and what the heavenly company sang: & yet holdeth her peace, laying up in her mind, and diligently considering in her heart all those things which happened before, and now also at this present time. She reserveth in secret until a convenient time the mystery of her Virgin's conception: she boasteth not unto others her felicity. She had offered and doth offer herself still to be a Handmaid unto the work and will of the Lord: she beholdeth in herself a new way, by which the Lord intended to work concerning the salvation of mankind, she considereth that all things are full of new miracles. C. And this diligence of mary in considering the works of God, is set before us for two causes; First, to the end we might know that the custody of this treasure was laid up in her heart, that the same which she kept in secret, she might reveal to others in due time: secondly to the end all the Godly might have an example to follow. For if we be Wise this aught to be the chief exercise and study of our whole Life, namely to give our diligence to consider the works of God, which build our Faith. 20. And the Shepherds returned praising and lawdinge God, for all the things that they had heard and seen, even as it was told unto them. (And the Shepherds returned) S. The shepherd's return to their calling, neither did they relinquish and forsake the same because they were turned to the Gospel, who all the while that they were in the service of GOD felt no harm or loss. By which example we learn that there shall no detriment or hurt come unto us, or to our family by the care of Religion & Godly study, as many falsely persuade themselves. Yea, the more studious and careful thou art for religion, the more fortunate thou shalt be in thy temporal affairs, except it seem good unto the Lord by adversity to exercise thy patience. (Praysinge and lawding God) C. This also pertaineth to the common use of our Faith, that the Shepherds knew certainly the work of God. And the fervency of glorifying God which is commended in them, is a certain secret upbraiding and reprehending us for our negligence, or rather unthankfulness. For if so be the swaddling Clothes of CHRIST could prevail so greatly with them, that they ascended from the Stawle and Manger unto Heaven, how much more effectual ought the Death and Resurrection of CHRIST be unto us, to bring us unto GOD? For CHRIST was not only taken up from the Earth, that he might draw all things after him, but sitteth also at the right Hand of his Father, that we being Pilgrims in the World may meditate with our whole heart of the heavenly Life. A. Let us therefore learn in all our business and affairs to remember our Lord and Redeemer, to praise his Grace, and to give Glory unto his name. The effects of faith are thanks gevings, by which it declareth itself thankful towards God, and provoketh others by the confession of the word to receive the word. (Even as it was told unto them) C. Luke here setteth forth unto us the true nature of piety, when he saith, that the testimony of the Angel, was as it were a Rule unto the shepherds to frame all things by. For faith is then rightly furthered by the works of God, if so be it directeth all things to this end, that the truth of God, which is revealed in the word, may more brightly shine. 21. AND when the eight Days was come that the Child should be circumcised his name was called jesus, which was so named of the Angel. (And when the eight Days was come. R. Luke in few words describeth the cyrcumcision of our Lord jesus christ: But yet these few words do set forth unto us the manifold Graces of God. C. Concerning the circumcysing of Children the eight Day we have spoken in the first Chapter going before, the 59 verse. And whereas the Lord would have the circumcision put of until the eight Day, Circumcision a sign of the observation of the la. it may seem to be done in consideration of the tenderness of his Age, because the cutting of new born Children should be dangerous. But God would have his son circumcised, to the end, he might make him subject unto the, law. For Circumcision was a Solemn sign, by which the jews entered into the observation of the law. Paul showeth the reason when he saith. He was made under the law to redeem Gala. 44. those that were under the Law. christ therefore receiving circumcision professed himself to be a Servant of the law, to set us at liberty. And by this means not only the bondage of the law was by him abolished but also the shadow of the Ceremony applied to his sound body, that it might shortly after have an end. For although the abrogation thereof dependeth upon the Death and Resurrection of christ, yet notwithstanding this was after a sort the beginning of the same, that the Son of God suffered himself to be circumcised. A. Whereupon the Apostle doubteth not to say that we are delivered from the curse of the Law, because christ hath made himself subject unto the law. B. And the equity of the Law is that which bindeth all men to keep the same, Gala. 44. & which curseth and condemneth all those that transgress the same: But there is no man neither hath there been any so holy, that he hath fully satisfied & kept, the whole law. For we are all carnal, conceived and borne in sin, & sold under sin. Therefore christ came into this world and made himself subject unto the law by circumcision, (for he which is circumcised saith Paul, Gala. 5.3. is a dettor to the keeping of the whole law) & hath perfectly fulfilled the law, that so many as believe in him might be redeemed from this heavy yoke of the law, that the law might henceforth have no Power to curse or condemn them. For the law requireth perfect righteousness and holiness. But to them that believe in christ their sins are not imputed, but are counted just and holy through christ. And they which are accepted for just and holy, they have that already which the Law requireth. Namely, Righteousness and holiness. Rom 8.3. And they have the same, not by the merit of their Works, Rom. 10 4. but by Faith through christ, who by sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, and who is the end of the law to the justifying of every one that believeth. whereupon Paul writeth thus christ hath redeemed us from the curse of the law, Gala. 3.13 being made accursed for us. (That the Child should be circumcised) C. Concerning circumcision read the seventeen Chapter of Genesis. (His name was called jesus) This place testifieth that the accustomed manner of the jews was to name their Children on that day that they were circumcised, Names given at Circumcision even as we do at this day in the Solempnization of Baptism. And it is very common in the Scriptures to be seen, that the Lord giveth the name unto men according to the office to the which he calleth them. So Abraham being ordained to be a Father of many Nations was called Abraham, by which name the Lord expresseth the very same thing to the which he had chosen him. Gen. 17.4 Therefore when this blessed Son of David was sense to be the Saviour of the world unto the uttermost parts of the earth, and that by him alone the elect might be redeemed, necessarily be received his name from above, by which the very same was signified. For jesus, or jehova, (according to the Hebrew tongue) signifieth a Saviour: Math. 1. according to the Interpretation of the Angel saying. For he shall save his people from their sins. Where it is to be noted that he saith from their sins, to show that he shall not be a carnal King (as the jews looked for) which with Weapons should deliver the people from earthly Bondage, but from their Sins. For by his Death he hath once made satisfaction for the sins of all the Elect, Rom. 8. ●. so that there is now no damnation to those that believe in christ. And not only this: but because sin is always with us, he doth also ever save & preserve, lest sin should reign in us. He hath once redeemed us: yet he doth always preserve for ever. This name God gave unto him (as we said) by the Angel. In him therefore and in no other, Salvation is to be found: because this name was not given unto him by Fortune, Chance, or by human Rashness. And he was not without cause pronounced by the Angel to be jesus, but to this end that we forsaking all other opinion of Salvation, may hold fast by him as by our only Saviour. Whereupon the Scripture saith that there is no other name under heaven given unto men in which they shall be saved. Act. 4.12. Christ's merits are our Salvation. This praise is wholly given unto christ. Therefore it cometh not to pass by our merit that we are saved: but christ only saveth us by his grace. Wherefore we must repose our whole trust of Salvation in the Merits of christ. (Which was so named of the Angel) C. The Angel noateth here two Things. Namely that the Name of JESV was not rashly & without consideration given by men, but by the Angel from heaven. Secondly that JOSEPH and MARY obeyed the commandment of God. And this is the agreement of our Faith with the word of God. Namely that he speaking unto us first by his Word, our Faith also answereth and consenteth unto his promises. Specially LUKE commendeth unto us the order of Preaching the word when he saith, that Salvation was Preached by man's voice to proceed from the mere grace of christ which was promised of GOD by the Angel. 22 AND when the Days of purification, after the Law of Moses were ended they brought him to Jerusalem, to present him to the lord. (And when the Days of her.) R. Two Laws are set before us in this place out of the old Testament the one concerning the purging of woin childbed, and the other concerning the offering and sanctifying of the first begotten. The Law concerning the uncleanness of a Woman in Chyldebed is thus describe. Leu●. 72.2 When a Woman hath brought forth Seed and borne a Man Child, she shall be unclean seven Days, like as she is unclean when she is put a part for her Disease. (And in the eight day the foreskin of the child's flesh shallbe circumcised.) And she shall continue in the Blood of her purifying three and thirty Days. C. Therefore it was meet that she should fulfil the rite of her Purging the 40 day after her deliverance. notwithstanding Mary and joseph came to JERUSALEM for an other cause. Namely, to present Christ unto the Lord because he was her first borne Son, Now we must first speak of purifying. (Purification.) C. Some Translations have. AND when the Days of their purification etc. C. By which Words Luke maketh both Mary and christ Partakers of the purifying. For this pronoun (there) cannot by any means be referred to joseph. And it is no absurdity to say that christ who should be made accursed for us upon the Cross, took upon him for our sakes our uncleanness, although as touching himself he was without all Spot of Sin: that is to say, if the Well of all pureness would be counted impure and unclean to wash away our spots. They are deecyved which think this to be only a political Law, as though the Woman were unclean before her husband and not before God. When as rather both the Corruption of Nature is set before the Eyes of the jews, Original sin proved by the la of purifying. and also the remedy of God's Grace. And this one Law is sufficient to prove original sin, as it containeth a notable Testimony of the Grace of God. For the curse of Mankind could not be more evidently declared, then when the LORD testified that the Infant cometh impure and Unclean from his Mother's Womb inso much that the mother herself is thereby polluted and defiled. Verily except man were borne a sinner, and were by Nature the child of Wrath, and had remaining in him some dregs of sin, he should not need purifying. Wherefore it followeth that all were corrupted in ADAM seeing by the Mouth of the LORD they are condemned of Uncleanness. Neither is it any Thing repugnant unto this that the jews are called Holy Brawnches springing from a Holy Root, Rom. 11.16. because this Holiness came not of themselves. For although by the privilege of Adoption they were chosen to be a holy People. Yet notwithstanding they had first that natural Corruption which cometh from ADAM. Therefore we must distinguyshe between the first nature, and the peculiar benefit of the covenant, by which God doth deliver his people from the common curse. And to this end belonged the legal purifying, that the jews might know that their spots which they brought with them into the world were washed away by the Grace of christ. Hereby also we learn how horrible the contagion of sin is, which doth in some part defile the lawful order of nature. We grant that neither wedlock, nor Child bearing of themselves are unclean, nay we confess that the vice of uncleanness is covered with the holiness of Wedlock: yet notwithstanding so deep and profound is the Wellspring of sin, that from thence do issue always some vices which do defile that which otherwise is clean. (To present him before the Lord) Ex. 34.19 Exo 13.1. Nu. 8.16. E. Or to offer and give him unto the Lord, Concerning the presenting of the first borne before the Lord, the Law prescribeth a form, as is to be seen in these places coted in the margin. Whereupon it followeth. 23. As it is written in the law of the Lord. Every man Child, that first openeth the Womb, shall be called holy unto the Lord. (As it is written in the Law) C. The Lord commanded that all the male Children should be dedicated unto him for a remembrance of the redemption. Because when the Angel killed all the first borne of Egypt, he spared the first borne of Israel: afterward it was lawful for every one to redeem his first begotten with a certain price, that was the old Ceremony. Now, seeing the Lord is the redeemer of all men, he doth by right challenge us all unto him from the lest to the greatest (That first openeth the womb.) E. Or, which is first begotten. (Shall be called holy unto the Lord) The Hebrew Phrase is. He shallbe hallowed or consecrated: even as it is said. Exo. 13.2. Exo 34.19 Sanctify unto me every first borne that openeth the Matrix. Also. Every first borne is mine. The evangelist Luke hath not set down the words of the Law Verbatim, but thought it sufficient to set down the sense only of the places before cited out of the Books of Exodus and Numbers. 24. And to offer as it is said in the Law of the Lord, a payer of Turtle Doves, or 2. young Pigeons. R. Concerning the Oblations of women after their deliverance in the day of their purifying, it is thus written in the Law. And when the days of her purifying are accomplished for a Son or for a Daughter, levit. 12.6 she shall offer a Lamb. But if she can not offer a Lamb, she shall offer two Turtle Doves, or two young pigeons. C. Therefore this Sacrifice belonged to the right of purifying, lest any man should think that the same was offered for the redeeming of the first begotten. (Or two young Pigeons.) C. When the Evangelist speaketh of a payer of Turtle Doves, or of two young Pigeons, he taketh it as granted unto him, that the poverty of joseph and Mary was so great, that they were not able to offer a Lamb. For this Exception is plainly set down in the twelfth of Leviticus. If any man Object and say that the Magi a little before offered Gold unto christ, Mat. 2.11. with the which they might have bought a Lamb, we answer that we must not think that they brought such plenty of Gold with them, as enriched Mary, and joseph. For we do not read that they brought with them Camels laden with Gold, but it is rather likely that their Offering was some small present which they brought with them only for honours sake. And the law did not command that they being poor should spend their Substance upon a Sacrifice, but making a difference between the poor and the rich, in offering their Sacrifices, it eased them of cost. Wherefore there shall no inconvenience follow if we say that joseph and Mary gave so much as their Ability would bear: although they had some money left in store to bear the Costs and Charges of their journey, and to buy them food. A. Moreover these Sacrifices signified that true and only propitiatory Sacrifice, which is the Death of our Lord jesus christ. Last of all, Luke doth not so often times repeat in vain, that joseph & Mary did that which was prescribed unto them in the law of the Lord. For in these Words we are taught, to devise nothing after our own fantasy in the Worship of the Lord, but to follow obediently that which he hath prescribed in his holy word. 25. And behold there was a Man at Jerusalem, whose name was simeon: And this man was just & godly, looking for the consolation of Israel: and the holy Ghost was on him. (And behold there was a man) S. Luke cometh nearer to the principal Offices of christ, which concerned the illumination of the Gentiles and the glorifying of the Israelites. This word (Behold) is a word of attention, by which Luke seeketh to make the hearers give diligent heed to hear the wonderful event of all things in the person of that old Man simeon, who alone among so great a people as Israel was, and in so great Impiety, knew christ to be the Saviour and promised Messiah. C. For this story is set down that we might know that although this whole People almost had profaned themselves with the wicked contempt of God, yet notwithstanding there remained a few which worshipped God of whom christ was known even from his first Infancy. These were the Relics which Paul saith were saved according to the free Election of God. And in this small Number the Church of GOD was included, Rom. 11.5 although the high priests and scribes boasted of the Title of the Church. The Evangelist maketh mention of two only which acknowledged christ at Jerusalem, when he was brought into the Temple, namely Simeon and Anna, And first of all we must speak of Simeon. Concerning his state and condition we read not of: it may be that he was one of the common sort of People, and of no fame. R. Therefore the proceedings of christ are agreeing with his Beginnings. For as christ was born in misery and in poverty, so he is only acknowledged of poor and abject men. For he is not visited of Kings, but of Shepherds: he is not worshipped of the pharisees but of the Magi, who although they were men of great calling in their own Country, yet notwithstanding they were contemned and despised among the jews. To these base beginnings agreeth that also which the evangelist now describeth. For as yet the Pryests knew not the Child offered in the Temple: as yet the high priests salute him not: as yet the Kings honour him not: but a certain old man whose name was simeon a Citizen of Jerusalem, being Famous neither for his riches, Dignity, nor office, cometh to salute and embrace the Child: who peradventure seemed in the sight of men to be out of his Wits: But what manner of man so ever he seemed to be in the judgement of men, the Scripture highly commendeth him. For it saith. (And this man was just and Godly.) C. Luke commendeth him for his Righteousness and piety, to the which he addeth also the gift of prophesy. Piety and righteousness are referred unto the two tables of the Law, therefore in these two parts consisteth the integrity of life. The same also Luke testified of Zacharias and Elyzabeth. (Looking for the consolation.) C. It was a Testimony of piety that he looked for the Consolation of Israel. For God is not truly Worshipped without the trust of salvation which both dependeth upon the Faith of his promises, and also especially upon that restoring promised by christ. Now, seeing such waiting for christ is commended in simeon for a rare Virtue, we may thereby gather that at that time there were a few which had the hope of Redemption in their hearts. Every man had in his mouth the Messiah and the happy estate under the Reign of David: but no Man in the mean time patiently bore the present miseries, upon hope that the Redemption of the Church was at hand. Luke. 23. ●0. Therefore simeon is praised, as for his great Virtue, that he looked for the Consolation of Israel. For the which cause also we read that joseph of Aramathea was commended: for that Kingdom of God which the same joseph looked for, was that consolation of Israel which Simeon waited for, as we have noted upon Mat. Math. ●●7. C. And as in this the piety of simeon appeared, that he comforted himself upon hope of the promised Salvation: Even so at this Day whosoever will show themselves to be the Sons of GOD, must continually desire the promised redemption. And we must also note in this word (Consolation) that without christ there is mere Desolation, that is to say Despair. (And the holy Ghost was upon him) C. Luke speaketh not of the Spirit of Adoption (which belongeth to all the Children of God, though not alike) but of a special manner of prophesy, which more plainly appeareth in the verse following, where it is said that he received an answer of the holy Ghost, and that being led by the same spirit, he came into the Temple. Therefore though simeon excelled not in temporal Dignity and promotion. Yet notwithstanding he was adorned with excellent Gifts as with Godliness, innocency of Life, Faith, and Prophesying. A. And there is no doubt but that he greatly desired to see the Redeemer, for it followeth. 26 And a Revelation was given him of the holy ghost, not to see death before he had seen the Lords Christ. E. The like Revelation was made to joseph, as you may Read in the 20. Ma. 1. ●● verse of the first Chapter of Matthew. Also concerning the Magi it is said, And they were warned of God in a Dream. (Not to see Death) A. To see Death, according to the Hebrewe Phrase, signifieth to die. R. Behold beer what an excellent gift was given unto simeon beyond all the patriarchs and Prophets. For christ was promised to the patriarchs, and his coming was revealed unto the Prophets: Yet notwithstanding it was promised unto none of them that they should see christ in this World with their corporal Eyes: although they greatly desired the same. But both happened to simeon. Blessed are your Eyes (saith christ) because they see, and your Ears, because they hear. For verily I say unto you, ●3. 17. many Prophets and righteous men have desired to see those things which you see and have not seen them. And there is no doubt but that this Revelation was made unto simeon alone, that from him a general confirmation might come to all the Godly. (Before he had seen the Lords christ) C. christ is called the Lords christ because he was anointed of the Father, and received also with the holy Ghost the Dignity of a Kingdom & Pryestehood. A. Concerning the which thing. Read the first of Mat. verse. 16.27 And he came by inspyration into the Temple. And when the Father and Mother brought in the Child jesus, to do for him after the Custom of the Law. E. The Greek Text hath. And he came in the spirit. That is to say, in the Power of the spirit, or being led of the spirit to meet with christ. 28 Then took he him up in his Arms, and praised God and said, LORD, now lettest thou thy servant depart in Peace, according to thy Word. (Then took he him up in his arms) S. That is to say, he took and embraced christ with great joy, which was a Work of Faith. Hear now simeon is made Partaker of his Faith and hope: Hear now he doth not only see with his eyes but doth also carry in his Arms him whom the Heaven of Heavens cannot comprehend, and who in his Hand holdeth Heaven and Earth, and all things therein: And simeon held in his hands so great Treasure as none of the most excellent Kings and monarchs of the world possessed. (Lord now lettest thou thy servant. R. This excellent Verse consisteth of four verse●. And as Zacharias and the Virgin Mary, and before them Moses, Deborah, Anna, David, and many other have declared their thankfulness towards GOD in Verses and could devise no better way to give god thanks for those benefits received, then with a public song of the glory of his name, even so simeon bursteth forth by the holy Ghost into a Song, by which he declareth his thankful mind for the clemency & mercy of God And in this song he declareth Christ & seateth him forth with great praises, and magnificent Epithets. C. Furthermore by this song it is evident enough that Simeon beheld the son of God with other Eyes, than with the eyes of his Body. For the external sight of Christ could bring nothing but contempt at least it would never have satisfied the mind of the man of god, that with joy he might have desired his end & death being now made partaker of his desire, Therefore the spirit of God illumined his eyes by faith that he might behold the glory of the son of God though in base & contemptible show. When he saith that he departeth in peace, he meaneth that he shall by with a quiet & peaceable mind as one having his desire & wish. (According to thy word) R. He commendeth the truth of God's promise which was that he should not see Death before he had seen the lords christ. The which promise if it had not been made unto him, he should in vain here have made mention of the word of the Lord. A. He rejoiceth therefore that he hath his desire, and affirmeth that he will not be unwilling to die. C. But it may be demanded whether he should first departed this life, or whether Simeon was drawn with violence, as one unwilling. I answer. This circumstance is to be noted which is added. According to thy word. For when God promised the sight of his son, there was just cause why he hung in Suspense: yea it behoved him to live in care, until he had enjoyed his desire. This therefore is to be noted because many do falsely pretend the example of Simeon, boasting that they would willingly die, if so be they might first enjoy this or that thing, the which notwithstanding they desire rashly and without the word of God. If so be simeon had precisely said. Now I will die with a quiet mind, because I have seen the Son of God: he had then showed the weakness of his faith but because he had the word of GOD for his Warrant, it was lawful for him to shun Death, according to the rule of Faith, until the coming of christ. (In Peace) Bu. As if he should say. Thou bringest to pass that I now willingly, and with a quiet mind departed out of this life. Thou saidst that I at the last should then die, when I had seen the Saviour of the World whom I have now seen. And now there resteth nothing, but that thou suffer me to die, when it shall seem good unto thee to call me out of this World. By these Words simeon sufficiently declareth, how carefully, and with what grief of mind he waited for the coming of the Messiah, when that he affirmeth himself to be now in peace, because he hath seen and embraced christ the Infant. 30 For mine Eyes hath seen thy Salvation. C. Although we have this phrase of Speech oftentimes in the scriptures, yet notwithstanding in these the Corporal beholding of christ seemeth to be noted: even as if simeon should say, that he had now the Son of God present in the flesh, whom before he be held with the eyes of his minds. (Thy Salvation) A. christ is here called Salvation, Act. 4. ● because there is saluatton in no other than in him. For there is no other name given under heaven among men, in whom we must be saved. C. Now if so be, the beholding of christ being yet but an Infant could so much prevail with simeon, that it made him quietly and joyfully to die how much greater cause of peace and joy have we at this day, who have seen all the parts of our Salvation fulfilled in christ. christ is not now in Earth neither do we embrace him in our Arms: but his Divine majesty doth clearly and plainly shine in the Gospel, and he doth there offer himself to be seen as it were face to face, not in the infirmity of the Flesh any more, but in great power of the spirit, which he declared in miracles, in the Sacrifice of his Death, and in the Resurrection. To be short he is so absent from us in body, that yet notwithstanding we may behold him sitting at the right hand of his Father. A. We see also what things christ hath done after his Resurrection, and what manner Church he hath builded and preserved. C. Except this sight bring peace of conscience unto us, that we may go cheerfully unto death, we are more than unthankful unto God, and do not rightly consider, to how great honour he hath advanced us. (Which thou hast prepared before the Face of all People. Esa. 11.10 (Which thou hast prepared) C. That is to say, which thou hast ordained or appointed to be known of all men: according to this saying of the Prophet. Esa 52.10. The Lord hath revealed his holy arm in the sight of all the gentiles, and all the ends of the Earth have seen the Salvation of our God. Therefore by these words Simeon giveth us to understand that christ was ordained of God, that all People might enjoy his Grace, and that shortly after he should be exalted on high that he might be seen of all men. And in this word he comprehendeth all the Prophecies that have been, concerning the enlarging of the kingdom of christ. Wherefore if simeon embracing the tender infant in his Arms could extend his mind unto the utmost ends of the World, that he might acknowledge his Power to be present every where, how much better ought we to think of him at this Day, now that he is made the Salvation of the gentiles, and hath revealed himself to the whole world. A. christ therefore is offered unto all people, that all men may behold him as the only author of Salvation. C. Wherefore they are far out of the way, which would have GOD sought without christ, by whom we are directed the right way unto the Father. God is hidden from us, and is invisible: If we will seek him, there is no other way but christ: he is the mark which GOD hath appointed if we will come unto him. 32 A Light to lighten the gentiles and the Glory of the People Israel. E. In this last Verse simeon declareth to what end the Father revealed christ before all People. Namely to lighten the Gentiles (which before were in darkness) and to be the glory of the People Israel. A light to lighten the Gentiles is as much to say, as that he may give light unto the Gentiles & expel all darkness out of their minds. Also christ himself testifieth of himself. I am the Light of the World, john. 8.12 who so followeth me walketh not in darkness, but shall have light of Life. And he compareth darkness with Light, Good works not wrought In● christ are darkness. Colo. 3.5 Ephe. 5.3. 1. Cor. 6.9. in the which darkness the Gentiles were. And whatsoever good thing is wrought without christ is darkness: so is the wisdom of the World, the wisdom of the flesh, and all manner of sins of the which the Apostle speaketh in these Chapters coated in the margin: out of the which places the Interpretation of this place also may be gathered. As by these words also of christ himself unto Paul. I have appeared unto thee for this purpose, to make thee a Minister and a witness both of those things which thou hast seen, and of those things in the which I will appear unto thee, delivering thee from the people, and from the Gentiles, unto whom now I send thee to open their Eyes, that they may be turned from Darkness to Light and from the power of Satan unto God that they may receive forgiveness of Sins, Act. 26 16 and Inheritance among them which are sanctified by faith that is towards me. Therefore the Revelation of the Gentiles is their illumination and the opening of their Eyes by which they see, by which they see that they are in the darkness of sins, and that they must flee unto christ for remission of sins and newness of life. Esa. 42.6. R. But this part of the verse seemeth to be taken out of the words of the prophet speaking of christ thus. I have made thee a light of the Gentiles to open the eyes of the blind & to bring those out of Prison that were bound, and in darkness. And again he saith. It is but a small thing that thou art my Servant, to set up the Kindred's of jacob, and to restore the Destruction of Israel. Esa. 49.6 For I have made thee the Light of the Gentiles, that thou mayst be my health unto the end of the World. Also he saith. Get thee up betimes and be bright O Hyerusalem, for thy Light cometh, and the glory of the Lord is risen up upon thee. Esay. 60.1 The Gentiles shall come to thy light, and Kings to the brightness that springeth out upon thee. (And the glory of the People Israel) C. simeon doth not without cause put a difference between Israel and the Gentiles: because by the right of Adoption the Children of Abraham were near unto God: but the Gentiles with whom God had made no covenaunce were foreigners from the Church. Exo. 4.22. For the which cause Israel is not only called the Son of God, but also his first begotten. Ron 15.8 And Paul teacheth that christ came to be a minister of the Circumcision for the truth of God, to confirm the promises made unto the Fathers. Moreover so Israel is preferred before the Gentiles, that all men generally obtain Salvation in christ. For by this place we gather that men are naturally deprived of Light until such time as christ the Son of righteousness doth shine unto them. As touching Israel though GOD hath greatly advanced him to Honour, yet notwithstanding simeon showeth that his whole Glory depended upon the Head alone, Christ promised to the Jews belonged to Jews & Gentiles. because a redeemer was promised unto him. R. Although therefore christ be the Glory of all those which believe in him whether they be jews or gentiles: yet notwithstanding he is chief said to be the Glory of Israel, because he was specially promised unto this Nation: and because whatsoever excellency and majesty happened unto the People of Israel in this World, the same happened unto him for christ, and through christ. For God multiplied the seed of Abraham, and gave unto it victory over all his Enemies, the Land of Chanaan, the Kingydome & Sceptre of the same: not for their own Righteousness, but for Christ's sake that they might be a People, in the which the promises concerning Christ might be revealed, and might be kept until his Nativity. Because of these things the jews boasted, as witnesseth Paul, saying. Behold thou art called a jew, and restest in the Law, and makest thy boast of God. etc. And a little after that he saith. Thou that makest thy boast of the Law through breaking the Law dishonerest thou God. Rom. 2.17. To be short, because christ was borne of Israel according to the Flesh: then the which Glory, none hath happened more Glorious to any people in the whole world. Therefore the jews had cause to rejoice when they saw christ borne of their Nation according to the promises: concerning the which matter. Read these places coated in the margin. 33. And his father and mother marveled at those things which were spoken of him. R. It may seem strange why joseph and Mary should marvel at these words of simeon, who were certified before by so many Testimonies that this Infant was the true Messiah and Saviour of the World. Had not Mary learned of the Angel Gabriel that she should be the mother of the Messiah, the Son of the highest? Was not joseph told by the Angel, that his Wife had conceived by the Holy Ghost the saviour of the World? Did they not see the Magi Worship and acknowledge him for the most high king? What then happened unto them now that they wondered at the words of simeon? May it be that they being offended at Christ'S humility, believed none of those things which they had seen and heard. GOD forbidden. For Luke meaneth not that they wondered as at a new thing, but that they reverently considered, and embraced with convenient admiration this prophesy of the Spirit uttered by simeon, that they might profit more and more in the knowledge of christ. R. Therefore they wonder not because they believed not, but because they believe, Faith & admiration are joined together. therefore they wonder. For they which do not believe, do not wonder, but do contemn and scorn. But they which believe, the more excellent testimonies that they hear of christ, & the more plainly that they know CHRIST, the more they are held with admiration. Whereupon also the name of the Lord is called Wonderful, and his works also: Not because they are not believed, but because the Godly hear them with great admiration of Faith. C. Therefore by this Example of Christ'S Parents, we are taught that so soon as we are endued with a true Faith, we must seek even the least that may be, to confirm and increase the same. For he hath truly profited in the word of God, which ceaseth not to marvel daily at all which he heareth, so that the same make to the increase of Faith. 34. And simeon blessed them, and said unto Mary his Mother. Behold this Child is set to be the fall and uprising again of many in Israel, and for a sign which is spoken against. (And simeon blessed them) C. If you restrain this to JOSEPH and MARY, it maketh no great matter but because LUKE seemeth to comprehend CHRIST also, it may be demanded by what right and authority simeon usurped unto him the office of blessing. For commonly the less is blessed of him which is the greater, as teacheth the Apostle. Heb. 7.7. Also, it seemeth very absurd that any Mortal man should pray for the Son of God. We answer, that the APOSTLE speaketh not generally of every Blessing, but of the Blessing of the PRYESTE only, Num. 6.23. of the which Mention is made in the Book of Numbers. For Men by Custom Salute and wish well one to an other. But it is more likely that simeon rather blessed them as a common man & one of the multitude, then as a priest. For pryest was he none. Moreover it is no absurdity if we say that he prayed for the happy success of the kingdom of christ. R. Therefore simeon saluted them, wished them well and prayed that they might have prosperity. (Behold this Child is set to be the fall) A. simeon added to his blessing that which seemeth far contrary to the promises. R. For before he set forth christ with excellent titles. He called him the Salvation of God, the light of the Gentiles, and the Glory of the People Israel: a little before he blessed them all, and wished that all things might happen well and prosperously unto them: and now he seemeth to utter the clean contrary concerning christ. He saith that he shall be the Destruction of many in Israel, and a sign which is spoken against. How do these things agree with the title of Salvation and Glory? A. But the old man doth not here dote or speak he knoweth not what, but being rather led by the holy ghost, he preacheth that concerning christ, which was showed long before by the Prophets, as we shall see anon. C. Simeon directed this speech properly unto Mary. notwithstanding it doth generally belong to all the Godly. This admonition was very necessary for the Virgin, lest she beginning with joy should exceed in sorrow in the end. And to this end also it served that she might not look to have christ received with the general consent of the people, but that she might rather arm herself against with invincible fortitude against all contrary assaults. And with all the purpose of the holy Ghost is to give unto all the Godly a general Lesson, that seeing the world to resist christ of malicious wickedness, they should notwithstanding be nothing at all discouraged therewith. We know what a great let the Obstinacy and unbelief of the world is unto us: but we may well enough overcome the same if we will believe in christ. For we shall never see men so well disposed that the greater part will follow christ, Wherefore they must needs be thus instructed which will be the disciples of Christ that they may abide in his faith. But this among all other was the greatest temptation, that christ came among his own, and his own did not only receive him, but rejected him, who notwithstanding boasted themselves to be the Church of God: but specially because the high pryestes & scribes to whom the Regiment of the church was committed, were his mortal Enemies. For who would have judged him to have been their king of whom he seemed to be so opprobriously rejected? Therefore not without cause simeon foreshoweth that christ was ordained to be Destruction to many, & that among the people of Israel. But we must note that destruction came here hence, for that the unbelieving do resist and kick against him: the which is straight after expressed, when Simeon calleth him a sign which is spoken against. (And for a sign which is spoken against) C. Therefore because the unbelieving are Rebels unto Christ they crush and break themselves upon him. Whereupon followeth their destruction. Even as if simeon should say. Hereof we may behold the malice of men, yea the wicked inclination of mankind, for that all men, even as if they had conspired together, Christ is destruction to the unbelieving. do withstand and resist him. For there could not be such a general consent of this world to gainsay the Gospel, except there were a certain natural strife & contention between the Son of God and men. For although the Enemies of the Gospel do disagree among themselves, and are drawn into diverse parts and fashions, either by ambition or fury, yet notwithstanding in this they all agree, to withstand the Son of God. Wherefore it is truly said, that it is to evident a proof of man's wickedness, that christ is in many places resisted. And although it seem to be to monstruous outrage for the world to rebel against the maker of the same: yet notwithstanding because the Scripture hath foreshowed that the same should come to pass, there is no cause why such Examples should trouble us, but rather our faith being armed with those weapons may prepare itself to fight with the contradiction of the world. And because God doth now gather unto himself an Israel out of the whole world, and there is no more difference between the jew and the Gentile, the same must now befall which we read came then to pass. Esay said in his time. He is the stone to stumble at, the rock to fall upon, and a Snare, and meet to both the houses of Israel. From that time the JEWS have never ceased to spurn & kyck against God: but specially they withstood christ. Now at this Day they which call themselves Chrystians' use the like outrage: yea they which do proudly arrogate unto themselves the principal government of the Church, do bend their whole power to oppress christ. But let us remember, that they so little prevail, that at the length they are crushed and broken to pieces. For under this word Destruction, the holy Ghost threateneth such grievous punishment unto the unbelieving, to the end we may learn to keep ourselves far from, Fellowship with Christ's enemies, is perilous. lest our fellowship with them bring upon us the like Destruction. And yet we may not bear the less love unto christ, because at his rising many fall: 2. Cor. 2. because the savour of the Gospel is always sweet and acceptable unto God, although to the wicked world it be deadly. If any man demand how christ is an occasion of destruction to the unbelieving, which are already in Destruction, though he were not, we easily answer, that they are in double Destruction, which do willingly deprive themselves of that salvation, which God offereth unto them. Therefore Destruction here signifieth a Double punishment, which remaineth for all the unbelieving, after that they have wittingly and willingly warred against the son of God. A. The very same thing our saviour christ noted by the Similitude which he propounded saying. Whosoever falleth upon this stone shall be broken, Mat 21.44 joh. 9.37. but upon whom soever it falleth, it shall all to grind him. For when the kingdom & righteousness of GOD is openly Preached. Satan stirreth up those whom he holdeth Captive, that the more clearly the truth is offered unto them the more they withstand the same and that the more they fill up the measure of their Impiety, so much the more they might be stricken with furor and madness, in somuch that a man may see many void of common sense and reason. This same happened to the Israelites. For they which in their own conceit seemed to be very wise, being offended at the Doctrine of Christ were made so blind that they omitted no Cruelty unpractysed upon our saviour himself. Until they having sufficiently provoked the wrath of God upon themselves, were quite cut of and cast into perpetual Destruttion. (And uprising again.) S. That is to say to be an occasion of uprising, & of Salvation. For in what a remnant of Israel were saved, and are as yet saved, christ is the occasion thereof, being apprehended by faith. C. Therefore this Consolation is set against the first part, which mytigateth the matter, odious unto our sense. For this is grievous to be heard (If nothing else be added) that christ is a stone of offence, which with hardness breaketh the greatest part of men. Therefore the Scripture putteth us in mind of his other office also. Namely, that the Salvation of men standeth upon him: as saith also the Prophet. Esay. 8.13 Bless ye the LORD of Hosts, let him be your Fort, and he shall be your Defence and strong Tower. Read the second Chapter also, of the first epistle of Peter, beginning at the 4. verse. Therefore, lest this be to terrible unto us, that christ is said, to be a stone of offence, let us by and by set against it, that he is also called the corner stone, by which the Salvation of all the Godly is sustained. Yea let us call to mind to our comfort, that the one is Accidental, and the other proper. C. Furthermore it is worthy to be noted, that christ is not called the Pillar of the Godly, but the Resurrection. For the state of men is not such that it is good for them to abide in the same. Therefore before they rise from Death, they must begin to live. (Of many in Israel) S. He excepteth here those remnants of the which the prophet speaketh. The Remnant of jacob shall be converted unto the Lord their God. Esay. 10.11 Read the 11. to the Rom. Verse. 4. 35. And moreover the sword shall pierce thy Soul, that the thought of many hearts may be opened. (Moreover the Sword (E. This word (Moreover) is not here superfluously added, signifying that the person is changed, and that there is here the beginning as it were of new sorrow. C. This Admonition served very well to the comforting of the Virgins' mind, that it might not be overwhelmed with grief, when she should come to sustain those sharp brunts & Assaults which she could not avoid. R. It may be that it pleased the Lord thus to press her down, least she should wax proud upon trust of the Flesh. For if so be a prick of the flesh were given to Paul lest the greatness of the Revelations should puff him up. Why may we not think that the like was given to Mary being so highly advanced to honour? 2. Cor. 12. Therefore she is admonished to prepare herself to bear sorrow (For in this place, this word (Soul) signifieth the Place of the Affections) as if he should say. And thou which art the mother of the son of GOD, considerest how great this grace is, and hast just cause to glory in GOD: but yet thou shalt not be in every point blessed For thy Son came not to lead a life free from all sorrow & pain, but to abide sharp conflicts. Therefore thou shalt be partaker with him in his Cross: and not only that, but also thou shalt feel great grief, even as if a sword were thrust through they breast. C. Wherefore although mary's Faith were shaken with many temptations, yet notwithstanding she had bitter contention with the Cross, with the which Christ might seem to be quite overwhelmed with destruction. And although she was at no time swallowed up of grief, yet nevertheless she had not such a stony heart & so flinty, but that the same was grieved, even as the constancy of saints differeth much from senseless blockishness (That the thoughts of many hearts may be opened) When the light of the Gospel ariseth, & sundry persecutions therewithal, them do appear the affections of the heart which before were hid. For man's simulation may be so cloaked & hid that without christ they cannot be seen. But Christ with his light discovereth all deceit & maketh hypocrisy naked. Therefore by right this office is given unto him that he maketh the secret affections of the heart manifest. But when the cross is joined with doctrine, he doth more narrowly examine the hearts of men, for they have embraced christ by external profession, cannot abide to bear the cross, & because they see that the church is subject to sundry afflictions, they quickly forsake their place. G. This was manifest in the time of christ passion. For they which embraced Christ only in outward show discovered their hypocrisy: on the contrary part, they which esteemed better of Christ (as did joseph of Aramathia, & Nicodemus) declared their sincere affection toward him. And this is always seen that when Christ suffereth in his members, the secrets of many men's hearts are revealed. 36. And there was a prophetess, one Anna, the daughter of Phanuel, of the tribe of Asser, which was of a great age, & had lived with a husband 7. years from her Virginity (And there was a prophetess) R. jesus had received testimony from Zacharias the priest from Elizabeth his wife, from the Virgin Mary, from the Angels, from the shepherds of Bethlehem, & from the Magi, that is to say, from men of all sorts, age & condition. Therefore now that he might have the testimony of a widow also. Luke bringeth forth Anna, that we might have it confirmed & approved by many strange & invincible arguments & testimonies of all sorts of persons, that God sent his son to be the saviour of the world. C. But Luke maketh mention here only of 2. of whom christ was received, when he was offered in the Temple, & that to this end, namely that we might learn to prefer that which belongeth unto God before the whole world though it be very small. The Scribes & high priests were very glorious in those days but seeing the spirit of God rested upon simeon & Anna, (of the which almost all the Princes were void) these two alone, deserved more reverence, than that great multitude of those which were outwardly painted and garnished. For this cause first the Age of Ann is put down. Secondly she is commended to be a Prophetyse. And thyrdelie she is praised highly for her Godliness and chaste Life: For these things are they which by right bring estimation and credit unto men. And Verily there are none more deceived by outward counterfeit shows, than they which by the Vanity of their disposition are addyeted to Fallacyes, and Hypocryticall Vysors. B. LUKE also noateth Learning to be in this Widow, when he saith, that she was a Prophetess, that is to say, Learned and exercised in the Scriptures, expert of Gods will, and ensypred with the holy Ghost. For, (as we may conjecture by divers places of Scripture) a Prophet seemeth properly to signify a man endued by the inspiration of the Spirit with the knowledge of divine things above other men, and which can instruct others concerning the will of the Lord. Hereupon this Name was specially applied to all those which were specially addicted to divine things, yea whosoever by the inspiration of the spirit spoke strange things, were said to prophecy. So we may read of Saul. And the evil spirit sent of God came upon Saul, 1. Ki. 18.10 and he prophesied in the midst of the house. What other thing do these words (And he prophesied) signify than that he spoke strange & unwonted things? Whereupon also they which were endued with the good Spirit of God and spoke of divine things have seemed unto carnal men to be out of their wits. So it was said of him whom Elyzeus sent to anoint jehu King. Ki. 1.9.11 Act. 26.24 Wherefore cometh this mad man unto thee. So Festus thought Paul to be mad when he spoke of divine things. Therefore flesh and Blood judgeth that to be mad which it cannot reach unto. So that true and Godly prophesying seemeth to be a certain ability both to know and also to show forth fully and certainly the Will of God, to the profit of the Church which ability cometh by the instinct & inspiration of the holy Ghost. Part hereof is a certain foresight and foreshowing of things to come, or else of things hidden: and part (the which in deed is more divine) is an Ability to speak more aptly of God, and Godliness. Howbeit ye shall very seldom find that they are called Prophets, who have not the gift of foresight and foreshowing things to come, or else the knowledge to show matters so secret and hidden, that it is not possible for man's wit to reach unto them: as was that which Samuel said to Saul concerning the Asses which he sought, and Elizeus to his Servant Giezi told what he had taken of Naaman the Syrian: 1. Ki. 9.20 4 Ki. 5.25. Also christ told nathanael where he was, when he was called of Philip. joh. 1.48. Whereupon God giveth a mark whereby a true Prophet may be known in the 18. Chapter of Deuteronomy the 22. verse. Namely that the same which the prophet foreshoweth shall come to pass. Howbeit in the 13. Cap. of the same Book, another Mark is given unto him, as that he shall not withdraw the people from worshipping God alone. For it may be that GOD willing to try his people will suffer that to come to pass which the false Prophet hath foreshowed. hereupon saul's Page going about to prove Samuel to be a true prophet said of him. Behold there is in this City a Man of God, and he is an honourable man, all that he saith cometh surely to pass. And this seemeth to be the meaning of Paul when he saith. But if all prophesy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, he is judged of all men, and so are the secrets of his heart made manifest, & so having fallen down on his Face, he will worship God, saying that God is in you of a truth. What meaneth this. He is rebuked of all men, 1. Cor. 1●. 24. he is judged of all men, and so are the secrets of his heart made manifest. But only that the Prophets by the instinct of the spirit reveal the secrets of his heart? the which seeing no man can do of himself, the unbelieving or unlearned knoweth for a surety, that God doth work and speak in them. Now the People of Israel had always almost many such Prophets of the Lord, which knew and could speak by Visions, or by dreams or by the motion and instinct of the spirit concerning the will of God in divers things, and also concerning the acts of men, far exceeding man's capacity. Yea, these were not wanting in the primitive Church. Act. 13.2. For there were such Prophets & teachers in the church of Antioch, who worshipping God with fasting and prayer, Act 11.28 the holy ghost said, Act. 21.11 Separate me Barnabas & Saul, for the Work wherein I have called them. Such a one was Agabus, who foreshowed the great Famine to come, & and the imprisonment of Paul. Act. 5.3 Peter also declared this kind of prophesy, when he discovered the deceit of Ananias and Saphyra. And although no man hath the name of a Prophet in the scripture which is not endued with the foresight and foreknowledge of things to come, yet notwithstanding the principal office of Prophets hath been by the instinct and Revelation of the Spirit to lead unto Godliness. Whereupon the Apostle Paul saith. He which prophesieth speaketh unto men Edification, Exhortation and Consolation. Co. 14.3 Such were the most excellent prophets in the Scripture. As Moses, Samuel, Elyas, Elyzeus, Esayas, jeremy, Daniel; and others. ●xo 15.20 hedge 4.4. Ki. 22 14 ●●e. 13.17. And such gifts the Lord hath given to Women, as we may read of Mary the sister of Moses. Of Deborah, the wife of Lapidoth a judge in Israel, of Holda also and others, Among these as among the Prophets also, there were sometime found Liars, against whom Ezechyell wrote. Luke calleth this Anne a Prophetyse to the end his testimony might be of greater weight, because she spoke with Authority, and not as a common woman. (The Daughter of Phanuel) BU. Luke also showeth her stock and Kindred, when he saith that she was the Daughter of Phan●ell, who no doubt in those Days for his great virtues was very famous. (Of the Tribe of Asser) R. Among the twelve tribes of Israel, Asser was almost the least in Dignity and estimation, Whereupon Anna was counted the more abject in this world, because she came of one of the lest tribes in Estimation. But it is well. For God dwelleth on high, and beholdeth base Things in Heaven and in earth and chooseth those things which are vile and contemned in this world, to make those things which are glorious and honourable ashamed. 1. Co. 1, 17 Therefore the more abject that Anna was for the baseness of her Tribe in this World, the more she was judged feet of the Lord our God to testify of christ. (From her Virginity) A. That is to say, from the time that she was marriage able. C. This is spoken to the end we might know that she was a widow in her flourishing time. For she was deprived of her husband shortly after her marriage. For she lived in matrimony only seven years And in that she married not again, being lusty and young of Age her Temperance and Shamefastness is commended. 37 And this widow was about four score, and four years, which departed not from the Temple, but served GOD with fastings and Prayers Night and Day. (And this widow was about) C. This may be expounded two manner of ways, namely, that thus much time was spent from the first beginning of her widowhood, or else that she lived so long. If you reckon four score and four years from her widow head, it followeth that she was above a hundredth year old: but we omit this. (Which departed not from the Temple.) C. This is a hyperbolical kind of Speech, the sense whereof notwithstanding is manifest, that Anna was very seldom out of the Temple. (But served God with fastings and) B. These words are not so to be understood, as though this widow were negligent in seeking those Things which were necessary for this Life, Psal. 1.2. or as though she did nothing else but fast and pray, and did use necessary food, but rather that these were the principal things which she did, and was principally conversant in these things. Even as the just man is said to meditate in the Law of God Night & day. And we use to say, that he which laboureth much, laboureth Day & Night. C. But we must note, that this is not a rule prescribed unto all men, neither aught this to be followed as an Example, which is here commended in the widow woman. For we must wisely discern what belongeth to every man's calling. For foolish Emulation hath filled the world with Apes, the superstitious rather rashly then wisely taking unto them whatsoever they hear commended in the saints: As though as there are several degrees of men, so there were not a choice of Works to be made, that every one might live according to his calling. 1. Ti. 5.5. That which is here spoken of Anne Paul specially restraineth to widows. Therefore those married folks are out of the way, which frame their lives according to this Example. Notwithstanding, there remaineth yet a doubt, in that Luke seemeth to place part of the Worship of God in fastings. But we must note that among the Works which belong to the worship of God, some are simpelie required, and the same of themselves necessary: and othersome which are added, are referred to this end, that they may serve those first. Prayers do properly belong to the worship of God, as for fasting it is but a help to prayer, the which is no otherwise allowed of GOD than it is a help & furtherance to the desire of prayer. For we must remember this & hold it as a Rule, that the Duties of men are esteemed according to the right and lawful end. We must also learn this Distinction, that God is directly worshipped by prayers, and with fastings only for the consequence. And there is no doubt but that the Holy Woman fasted to this end that she might the better bewail the present Calamity of the Church. Moreover, because Luke joineth fastings with Prayers, fasting hath th● ends. to the end other places of Scripture, may be the better understood, know this that holy and lawful fasting hath three ends for we use the same, either for the subduing of our flesh, lest it rebel, or else that we may be more apt and prepared for holy prayers & meditations: or else that it may be a testimony of our humility before God, when we will confess our fault before him. The first end is not so often found in public fasting, because the whole body is not of like disposition: therefore it doth rather belong unto private fasting. The 2. end is common to both. For as well the universal church as every private Faithful man hath need of this preparation to prayer, the 3. also in like manner. For sometime it cometh to pass the God striketh some one nation either with war, or with plagues, or with some other calamity. An this general stroke the whole people must acknowledge & confess their sin. And if the hand of the lord strike any private man, either himself alone, or else with his family he must do the like. And this doth specially consist in the affection of the mind, for where the mind is affected as it ought to be, it cannot well be, but it will declare the same by outward show: whereupon fasting, as it is a sign of humiliation is more often used openly than among private men, how common soever it be. Therefore as touching Discipline so often as we will pray unto God for any great matter, it is necessary that we command fasting with prayer. Act. 13.3. So when the men of Antioch laid hands on Paul and Barnabas, to the end they might the better commend their work (whach was of so great weight) unto God, Act. 14.23 they join fasting unto their prayer. So in like manner they both when they appointed ministers afterwards to govern the Churches, were want to pray with fasting. But in this kind of fasting they had no other regard, but that they might be made prompt & ready to pray, we have experience of this: that the belly being full, the mind is not so bend towards god that it can pray with serious & ardent affection, & persevere in the same. Even so in like manner is that to be understand, which Luke uttereth here of Ann how that she served the lord with fastings & prayers▪ For he doth not properly repose the worship of God in fasting, but giveth us to understand that the godly woman did after this manner exercise herself that she might the better frequent prayer. Nehe. 1.4. Such was the fasting of Nehemias, when with an earnest affection he prayed unto God for the deliverance of the people. But fasting (lest we be deceived in the name) is not simply a certain continency or skantines in meat & drink, but another manner of thing. The life of the Godly aught to be in sobriety & moderation, that during their whole race they after a sort show themselves to fast. But there is beside this another temporal fast, as when we diminish somewhat of our accustomed fare for the space of one day or more, & so we tie ourselves to a more straight & severe continency in that ordinary Diet. And this consisteth in 3. things, in the time in the quality of the meats, & in the quantity. The time that being fasting we may finish those actions for the which we fast. As for example, if one for that he might be more fervent in prayer will pray fasting & before dinner. The quality consisteth in this, that all delicate & dainty dishes may be set apart, being contented with more common dishes. The quantity consists in this that we feed more lightly & more sparingly then our accustomed manner is, only for necessity, and not for pleasure. 38. And she coming at the same instant upon them, confessed likewise the lord & spoke of him to all them that looked for redemption in Jerusalem. (And she coming at the same instant) A. The Evangelist noteth the time when the prophetess came namely when the child was revealed by Simeon, & when he foreshowed things to come concerning him she came at this time upon them, being driven thereunto by the spirit. (Confessed likewise the lord) A. Luke sendeth the reader to the testimony of Simeon set down before, & showeth that as Simeon praised the lord, & testified that the same child was the lords salvation, the light of the Gentiles, & the glory of the people Israel, that is to say, the true Messiah: even so now in like manner Anne praiseth the lord & openly testifieth to all men which looked for the redpention, that this infant was the true saviour & redeemer promised by the prophets long before, & so much looked for. C. And this godly melody which sounded in the tongues of Simeon & Ann is commended by Luke, that the faithful might exhort one another to sing the praises of God with one mouth & consent. [And the spoke concerning him to all them] C. Hear again the evangelist noateth the small number of the Godly. For the principal part of faith consisted in this looking for. But it appeareth that there were very few which had the same in their minds. To wait for the Redemption and to look for the consolation of Israel, signifieth one thing. B. They which looked for this Redemption came very often into the Temple: It may be that many of the same were then present, to whom Ann spoke. So they speak concerning christ which believe him, and they speak unto those, in whom they hope that the Fruits of the Gospel will appear. 39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own City Nazareth. Mat. 2.1. (And when they had performed all things) B. Hear a doubt is made because those things which Luke declareth here, seem not to agree with the words of Matthew. For LUKE saith, that the Child was presented in the Temple of Jerusalem after the Days of purification were ended. strait after those things being done which are appointed by the law, that he was brought to Nazareth. And Mathewes History seemeth to be ordered thus. Namely, that the child so soon as the wise men were gone, was carried from Bethelem into Egypt, and not to Nazareth. C. This doubt is easily taken away, if we say that their journey into Egypt was between both: And that whereas Luke saith they dwelled in their City Nazareth, it was after their flight into EGYPT, of the which MATHEW speaketh. And if it be no absurdity for one evangelist to omit that which another declareth, there is no let but that we may say that the Evangelist LUKE (cutting of the time, of the which he was minded to make no mention) made away whereby he might pass to the history following, but nevertheless their Imagination is vain, which fain that joseph and Mary having done the Sacrifice of purifice of purification returned again to Bethelem there to live. For they do fond imagine that josephes' house was there where he was so unknown that he could get no lodging. And it is not without cause that Luke calleth Nazareth aswell the Cito of joseph as of Mary. Whereby we gather that he never dwelt in Bethelem though he were borne there. 40. And the Child grew and waxed strong in spirit, and was filled with wisdom, and the grace of God was upon him. (And the Child grew) R. Luke in few words toucheth the Infancy of christ, both for that he hasteneth to the Description of those things which christ did in his evangelical office, and also because Matthew hath describe before him those things which were done concerning jesus after his Infancy before he came to be twelve years old. C. Luke here declareth the christ in his childhood showed after a sort what his office should be. First of all he saith, that he grew & waxed strong in Spirit. By which words he giveth us to understand, that as he grew in Age, so he increased in gifts of the mind. Whereby we gather that this growing and increasing is referred to his human Nature. For nothing could be added to his Divinity. B. Therefore we ought to acknowledge him to be christ, which hath taken upon him our human nature, and thereupon we must way and consider what belongeth to his humanity. For as he is God, he hath all affluence & increase of himself, as he is man he receiveth from the Father whatsoever he hath: Herald 4.15. of whom he hath all fullness, from the which we draw. according to the flesh, he was made like unto us in all things without sin. Wherefore he is here said in respect of his human nature to be strengthened with gifts of the holy Ghost & to be filled with wisdom, and to increase and grow. Question. C. Notwithstanding it may be demanded, if by and by after he was conceived in the womb of the Virgin excel with all fullness of the gifts of the holy Ghost. For it seemeth absurd that the Son of God should want any thing to perfection. Answer. Answer is thus to be made: if it do derogate nothing from his glory that he was altogether emptied and abased, neither can this derogate and any thing from the same, that as he grew in body, so also for our sake he would profit in mind. And verily seeing the Apostle teacheth (in the forenamed place that he was like unto us in all things sin only excepted, no doubt he comprehendeth this also that his Soul was subject to ignorance. This only difference is between us and him, that he of his own accord and will, took upon him those infirmities which we have of necessity. john. 1.16 Therefore christ, according to his Age in respect of his human nature, increased in the free gifts of the spirit, that of his fullness he might pour unto us, because we draw Grace from his Grace. Some being more fearful here then they need, do restrain these words to the external show, and do expound it, that christ seemed to profit, as though in very deed he had no new understanding. But the words have an other meaning, and this error is yet more plainly confuted, when Luke a little after, addeth saying: And jesus increased in wisdom and stature, & in favour with God and men. For it is not lawful to imagine that the understanding lay hid in christ, which appeared before God in continuance of time. And there is no doubt but that the purpose of God was plainly to show how truly and perfectly christ when he took upon him our flesh, embraced all the parts of brotherly Conjunction with men. And yet we do not after this sort make of him two For although there be one Person of God and man. yet notwithstanding it doth not follow that whatsoever is proper to the Divinity is given to the human Nature: but the Son of God did as it were hide his Divine power in secret, in the work of our Salvation. Also that which Irenaeus saith The Son of God suffered his divinity lying still, aught to be understood not only of Corporal Death, but also of that unspeakable sorrow of the mind which caused him thus to complain and say. My God, My God, Ma. 27. 4● why hast thou forsaken me. To be short, except it be lawful to deny, that christ was made very man we ought not to be ashamed to confess that he willingly took upon him those things which could not be separated from human nature. And it is fondly objected that ignorance being a Punishment for Sin, doth not agree with christ: For than we should say the like of Death. But rather the Scripture teacheth that he discharged the Office of a mediator, because he took from us upon himself what punishment soever we had deserved. Moreover they do to grossly & ignorantly make ignorance the punishment of sin. For we may not think that Adam when he was sound & perfect knew all things, neither do the Angels when they are ignorant sustain the punishment of sin. B. Therefore christ was very man & lived always very man: but the spirit of God always so revealing himself in him that withal he appeared to be more than a man, specially to them to whom it is given to know divine things. C. Moreover when Luke saith that christ was strengthened in spirit, and filled with wisdom: he giveth us to understand that whatsoever Wisdom there is in men, and doth daily increase in them, doth spring from that general Wel. Namely from the Spirit of God 41. Now his Parents went to Jerusalem every year at the Feast of the Pasover. (Now his Parents went to Jerusalem) C. He calleth joseph and Mary his parents because they were so counted. The name of father is given to joseph for honours sake, because it became him to have a care for him. Here the piety of joseph and Mary is commended because they diligently exercised themselves in the external worship of God. Neither did they take upon them this yearly journey without cause, but by the commandment of God. For whereas God commandeth the males only to present themselves before him, he doth not altogether exclude Womankind but doth spare and favour them according to their sex. Exo. 34.23 Deu. 16.1. And by this Mark we may discern pure religion from wicked superstitions, in that the same keepeth itself under the obedience of God and the prescript of his law: but as for superstitions they are after every one's fantasy without the word of GOD Therefore Mary of her own accord did accompany her husband every year to the temple of God. (At the Feast of the Pasover) C. There were three Feast Days, but because they dwelt a far of, they could come but once only Behold in what estimation they had the temple, for the commandment of God's sake, and not for superstition. For if we consider what the state of Things was in the Church of Jerusalem, there was no cause why joseph should go thither at any time. All things were swerved from the right institution: the worship and service of the Temple was infected with many corruptions, the priesthood was set to sale, and doctrine was wrapped with many errors. Yet notwithstanding because the ceremonies of the law stood in force still with the external rite of sacrificing, it was necessary that the faithful should testify their Faith with such exercises. Therefore when the faithful came thither together, they did nothing but that which was commanded them of the Lord. For they presented themselves before the Ark of the testimony simply obeying the commandment of the Lord without any superstition. This aught to be an example for us to teach as that we ought not to be easily moved, if so be we see many vices in the Church We ought rather to endeavour ourselves to correct whatsoever is amiss: and yet nevertheless to retain the Fellowship which the Lord hath commanded. But when the testimony of the communion or fellowship is in any superstition, we must absent ourselves from it, as from an accursed congregation. Christ said, we know what we worship. That is to say, We have testimony from God of those things which we do. Ye worship ye wots not what, because their worship was not approved of God, whose will is always to be looked for. 42. And when he was twelve y res old they ascended up to Jerusalem after the custom of the Feast day. A. Only Luke maketh Declaration of of these things. For Math. passeth strait from the Infancy of christ to his Manifestation. (After the custom of the Feast day) That is to say. As they were wont so often as the Feast of Passover, came. For they did not travail for pleasure or for Curiocity, je. 23.39. Deu. 16.8. but to worship, to reverence, and to honour God. 43. And when they had fulfilled the days as they returned home the Child jesus abode still in Hyerusalem, and joseph & his Mother knew not of it. (The Days) S. That is to say, the Day of Passover, and the other six days following, which were also kept holy. (The child jesus abode still) Not of Disobedience, but to show what his Office was whereunto he was sent of the Father. The Prophets in divers places make mention of this office. And christ himself saith. Esa. 61.1 I must preach the Gospel of the kingdom of God to other cities also: because I am sent thereto. Luke. 4.43 44 But they supposing him to have been in the Company came a days joureey and sought him among their Kinsfolk and Acquaintance. 45 And when they found him not they turned back again to Hyerusalem & sought him. C. It is evident by many places of scripture that they were wont to come on heaps which came on the feast days to the temple to Worship. Wherefore it is no marvel if to be joseph and Mary were the less careful over the Child, but afterwards they show themselves not to be secure or negligent. (And when they found him not) A. Not without great grief of the mind, and much pain of the body. Mary and joseph, when they had ended on days travail, returned to jerusalem to seek the Lad. 46 And it came to pass that after three days, they found him in the temple, sitting in the midst of the Doctors, hearing them and posing them. (They found him in the Temple) R. Christ is found in the Temple where the doctrine of the law, and the word of God was wont to be taught (sitting in the midst of the Doctors) C. It was meet that the beams of divine Light should shine openly in the Child, so soon as proud men gave him leave to sit. Howbeit it is more probable that he rather sat in an ordinary Put, then in the appointed seat of the doctors. Notwithstanding proud & disdain-men would not have vouchsafed to have given him the hearing in a public assembly unless they had been constrained thereunto by Divine power. This therefore was as it were an entrance into the calling, the due and convenient time whereof, was not yet come. BU. And there is no doubt, but that he conferred with the Scribes about the Word of God, and revealed unto them in part his office, and his preaching to come the which is easily conjectured by his reprehension of his parents following. Wots ye not that I must go about my Father's business? He inquired of them how the Scriptures should be interpreted, and there by reproved their errors, & yet notwithstanding according to his Age. Even as we may see in Mat. when the scribes disputed about the 6. commandment, & made this the only interpretation of the same. That we must not commit murder with the hand: he came forth with a more full sentence affirming that all backbitings, slanders, reproaches, cursings, hatreds & such like, were against this commandment: after this manner, he being a child gave them to understand that they must seek out more weighty & perfect things in the law of God. He also himself was demanded of these things, insomuch that this new & unwonted manner caused the Scribes to wonder how it should come to pass that a lad should so exactly consider of so great and weighty matters. For he thought it not meet that the vices of the Teachers and errors of the interpreters should be covered & cloaked. Also hereby it is likely that he conferred with the Doctors concerning the Messiah from whence he should come: & what his office should be. Notwithstanding he did all things with great moderation. (Hearing them & p●sing them) B. The singular modesty of christ is commended unto us: for he doth nothing rashly or arrogantly: he urgeth not his own he refuseth not to hear other men's opinions, he boasteth not that he knoweth not all things but is content to demand of others. It requireth no small skill to demand yea even as much as to make an answer: insomuch the many great men have stood in doubt what question to move. 47. And all that heard him were astonied at his understanding and answers. Behold the Power and efficacy of the Doctrine of christ. For astonyshment is the effect of the mighty and effectual word, which the mighty and effectual word provoketh in the hearers thereof. Concerning this Astonishment. Read our Annotations upon the seventh of matthew, the eighteen verse. (At his understanding and answers) That is to say, at his effectual knowledge of the word. C So that we must note these 2. things. Namely that all men marveled and wondered to see the Child so aptly and wittily to make his demands: and also how that christ in hearing & demanding showed himself to be rather a Disciple then a master. For because he was not called as yet of the father to show himself openly to be a teacher of the Church, he did only modestly question with the Teachers. Howbeit, there is no doubt but that he reprehended after a sort their disordered manner of teaching by this his Scholarlike behaviour. 48 And when they saw him they were amazed: and his Mother said unto him Son why hast thou thus dealt with us. Behold thy Father & I have sought thee sorrowing. (And when they saw him they marveled) A. This is spoken of the Parents of christ. As if Luke should should say, Not only the hearers to to whom the Child was unknown were astonished at his understanding & speech, but Marry and joseph also considered not without Admiration the wonderful Understanding of the Child. (And his Mother said unto him) C. They are deceived which think that the holy Virgin spoke thus to brag of her authority, nay: it may be that she did thus Expostulate with her Son in secret, after that he was come forth of the Assembly. But howsoever the matter was, she was not led thereunto by ambition: but she uttered this complaint unto him upon her three days sorrow. (Son why hast thou thus dealt with us) C. Whereas she complaineth, as though she had been unjustly hurt, thereby it appeareth how ready we are by Nature, to defend our right, setting aside all regard of God. The holy Virgin had rather have died an hundredth Times, then of set purpose to have preferred herself before God: but being overcome with motherly grief, she falleth into the same ere she is ware. And verily we are taught by this Example how diligently we ought to beware of all the affections of the Flesh, and how circumspect we ought to be least while we seeking to griedely after our right, do defraud God of his honour. 49. And he said unto them, how is it that ye sought we? wist ye not that I must go about my Father's business. C. christ doth justly reprehend his Mother, How be it he doth it sparingly, and modestly. (Wist ye not) S. To wit, after so many Sermons made, concerning my Office by the Angels, by simeon, & by Anna the prophetess: Also after several Confyrmations of the Holy Ghost? C. The same of this reprehension is, that the duty which he oweth unto God the Father before all human Duties: And that therefore Earthly Parents do amiss who are grieved that they are neglected rather than God. christ here rejecteth the overthwart accusation of his mother. The mother complained, saying, Thou shouldest have told us of it; but Christ answereth, It became me to prefer my Father's business before all matters: yea, before your sorrow. C. And hereof a general doctrine is to be gathered, namely, that what soever is due unto men, is subject unto the first table, that the power of GOD may remain undiminished. So we must obey Kings, Parents, and Masters, and yet no otherwise but under the commandment of God: That is to say, lest God should lose any of his right for man's cause. For than humane piety is not violated, when we have principally regard unto God. We know what our saviour Christ saith, He which loveth Father & Mother more than me, Mat 10.37. is not worthy of me. And the apostle Peter saith, we must obey God more than men. Acts. 5.21. All power hath her bounds, that God may have the highest Degree of Honour, & Empery, insomuch that if he call us we may have no consideration of those things. (That I must go about my Father's business?) C. These words signify that Christ was more bound, then to man. As if he should say, I will obey you so far forth as I disobey not my heavenly Father. He showeth also the special end why he was sent into the World, namely, to discharge the Office enjoined to him of his heavenly Father. john. 4.34 john. 16.38 Ihon. 8.4 So, in another place he saith, My meat is to do the will of him that sent me, and to do his work. 50. And they understood not that saying which he spoke unto them. C. It is marvel that joseph & Mary understood not this answer, who were taught by many testimonies, that jesus was the Son of God. We answer, that although the heavenly original of Christ, was not altogether unknown unto them, yet they did not thoroughly understand that he was bend to execute his Father's commandments, because his calling was not as yet distinctly revealed unto them. B. They knew that he was Christ: but yet they knew not the way how he should take his office in hand, neither yet the condition of those things which were done by him: And therefore they were held still with a certain admiration of him, and of those things which he did: but specially when the spirit of God did reveal itself more manifestly in him. Neither were they any whit the more unhappy because they knew not many of those things. For it is sufficient for every one to know so much of the works of GOD that he may love him above all things, and frame himself wholly unto his will. So it was enough for joseph & Mary, to know that they had Christ present with them, that they might diligently attend upon him, and might be thankful to the Father with their whole heart, which had bestowed so great Grace upon the World, but specially upon the jews. As for other things which were to be Revealed unto them, they were differed until another time. They therefore which are Godly in deed, think it sufficient to know the good will of GOD toward them in CHRIST, and wherein they are to be thankful unto God. Contrariwise, the wicked omitting these things, seek to search out the secrets of God. And hereof it cometh to pass that there are so many contentions and disputations about vain things among them. 51. And he went down with them, and came to Nazareth, and was obedient unto them: but his mother kept all these sayings in her heart. A. When Christ had in part revealed his calling in that famous City, he went down with his mother and joseph. (And was obedient unto them) C. Christ thus abased himself for our Salvation, in that he being the Lord of Angels, and the head of all Mortal Creatures, willingly made himself subject. For so was the purpose of GOD, that for a time, as under a Shadow, he might lie hid under the name of joseph. And although no necessity constrained Christ to this subjection, but that he might have refused the same: Yet notwithstanding, because herefore he took upon him man's Nature, that he might be subject to his Parents he took upon him both the person of a man and also of a servant, that he might the better be a true and perfect Redeemer. Let all men therefore behold and consider this, and specially sons, that they may learn how that they are reconciled to the Lord GOD our Father, and that they have remission of all their Sins for the Obedience of Christ: And secondly, that they follow this Example of Christ, to testify their Faith, and to give thanks unto GOD for the Benefits exhibited by Christ, and to honour their Parents with all Condign honour. Ephe. 6.1 Children (saith S. Paul) Obey your fathers, & mothers in the Lord: for this is right. Honour thy father, and mother (which is the first Commandment in promise) that thou mayest prosper and live long upon Earth. (Kept all those sayings in her heart) C. Luke repeateth that which he had written strait after the Nativity, in the 19 verse going before, how that mary keepeth those things in her mind, which as yet she understood not. Hereby let us learn, reverently to receive, and (even as the Earth doth Foster the contained Seed) to keep in store in our minds the mysteries of GOD which exceed our capascity. R. Christ's Words which are not at the first understood, seem to profit very little: but if thou judge them worthy to be noted, and layest them up in thy mind, a time will come when thou shalt understand them, and thou thereby shalt confirm thy Faith. 52. And jesus increased in Wisdom, and Stature, and in favour with GOD and men. R. the Evangelist doth briefly declare what CHRIST did from the twelfth year of his Age until the thirtieth, in the which year he began his Office. He was subject to his Parents, he increased in bodily stature, and in Wisdom of the mind whereby he was the more gracious and accepted with GOD, and with men. Read the 40. verse going before. FINIS. ❧ THE THIRD CHAP. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being Lieutenant of jury, & Herod being Tetrarch of Galilee, and his Brother Philip tetrarch of Iturea and of the Region of the Trachonites, and Lysanias the tetrarch of Abilene: 2. When Annas, and Caiphas were the high Priests, the word of the Lord came unto john the son of Zacharias, in the wilderness. B. In the two former Chapters, the Evangelist hath described the birth & infancy of our Saviour, and hath declared those things concerning him, by which he hath plentifully proved Christ being as yet an Infant, to be the Saviour of the World. And now in this third Chapter, omitting these things, which he did from his Infancy until the thirtieth year of his age he describeth how he was revealed unto men, by the preaching of John, & how at the last he came to Baptism: in the which he was consecrated by the voice of the Father, and by the aparition of the spirit into his office of teaching, and Redeeminge of all those which believe in him. Concerning the original of John, and his appointment to this Work, that he might manifest Christ unto Israel, and prepare the People for him by preaching Repentance, we have spoken in the first Chapter. S. And now, to the end he might show further, that the time of the Messiah is fulfilled, he diligently noteth the Emperor in whose reign the Gospel began to be preached. (Pontius Pilate being Liefetenante) C. It is very likely that this was the second year of pilate's government, as may appear by that which josephus reporteth in his 18. book of the Antiquities of the jews: at which time the Gospel began to be preached by Ihon. (Herod being Tetrarch of Galilee) C. This Herod was the second Heir of Herod the great, which succeeded his father by his will and Testament. For the Trarche of judea was given to Archelaus. But when he was sent into Vienna by Augustus, that part fell as a Pray to the Romans. Where fore Luke maketh mention here of two Sons of Herod, namely, of Herod Antipas, who being made Tetrarch of Galilee, possessed Samaria & Perea: and of Philip, who being tetrarch of the Region of the trachonites and of Iturea, reigned from the Sea of Tiberias, or Genezareth, unto the foot of Libanus, from whence springeth the River of jordane. (And Lysanias, the tetrarch of Abilene) C. Some have falsely supposed Lysanias to be the son of Ptolomaeus Mennaeus, which was King of Chalsis: who was killed of Cleopatra 30. years before Christ was borne: As josephus writeth in his fifteenth book of Antiquities. He could also scarcely be his Nephew whom josephus reporteth to be the author and stirrer up of the war of Parthia: for he should have been then above threescore years old. furthermore, seeing he provoked the Parthians to war under the reign of Antigonus, it must needs be that he was at that time come to man's state. And Ptolomaeus Mennaeus, died long after that julius Caesar was stain, being entered into the order of the Triumuiri, between Lepidus, Antonius, and Octavius, as testifieth josephus in the 23. Chap. of his 14. Book. But seeing that this Nephew of Ptolomaeus, was called, as was his father, also, Lysanias, he might leave his son so surnamed also. Howbeit, without all controversy their error is to be rejected, which Imagine that Lysanias, which was killed of Cleopatra, lived threescore years after his death. This name of tetrarch is here improperly taken, as though the whole Country were divided into 4. parts. But seeing in the beginning, Countries were divided into four parts, and other alterations followed afterward again, for honours sake this name was the farther stretched. In the which sense Plini reckoneth up seventeen tetrarchs in one Region, or Country. Read our Commentary upon the 14. Chapter of Math. verse 1. (When Annas and Caiphas) C. It is certain that there were never two high Priests in the priesthood at one time. josephus testifieth that Cayphas was appointed high Priest by Valerius Gratus a little before he departed out of the Country. At what time that Pilate was lieutenant of jury, we read not in josephus that any alteration was made by him. Yea when he was put from the Government and place, and was commanded to go to Rome to answer his cause: then Vitellius lieutenant of Syria, depriving Caiphas, advanced jonathas the son of Anani to the Priesthood. And, whereas Luke nameth two high Priests, we may not so understand him, as though he gave unto them both all one title: but he nameth two, because one half of the dignity of the priesthood, remained to Anna's the high priests Father in Law. Wherefore Luke giveth us to understand that the state was so confounded & disordered, that there were was at that time no one true high Priest: but that the holy priesthood was rend and torn by ambition, and tyrannical power. Concerning Caiphas, read the 26. Chap. of Matthew and the third verse. (The word of the Lord came to John) This Hebrew Phrase of speech is very common in the Scriptures, The word of the Lord came to Osee, to Zachary, and to others: that is to say. The Lord spoke unto them, and appointed them by his commandment to their office: because no man ought to usurp an office to himself: for that were great rashness. Such did nothing of themselves but by God's appointment. C. Therefore Luke, before he show that John took his office in hand, declareth that he was called unto the same by God, that his ministry might sufficiently be warranted unto us by authority. Hereby we gather that none are true Teachers, but they which are called unto their office by God. For it is not sufficient to have the word of God, except there be joined unto the same a special calling. If therefore the most excellent Prophets tarried until they were called of GOD, what are they which at this day intrude themselves without such divine calling? 3. And he came into all the Coasts about jordane, preaching the baptism of Repentance, for the remission of sins. (And he came into all the Coasts) A. Matthew and Mark make mention only of the Wilderness, but Luke saith here that john preached in all the Coasts round about jordane. But we have reconciled these places in ou● exposition upon the third Chap. of Matthew, the 1. verse. (preaching the baptism of Repentance) Mark also useth the same kind of speech. Mark ●. 4. Acts 19 4. And the apostle Paul also in the Acts. C. This forne of speech doth first of all generally show, which is the right use of the sacraments. Secondly, wherefore Baptism is instituted, and what it containeth. A Sacrament therefore is not a dumb Ceremony, which showeth forth some goodly show without doctrine: but it hath the Word of God annexed thereunto, which quickeneth the external Ceremony itself. When we speak of the word, we mean not that Word, which some exorcist by magical whisperings, muttereth, but which is pronounced with a loud and distinct voice, to the Edification of Faith. For john is not said simply to baptise into repentance, as though the Grace of God were included in a visible Sign: but to preach what the profit of baptism was, that of the word preached there might be an effectual sign. And this is proper unto baptism, that it is said to be a sign of repentance for the remission of sins. S. Here therefore we see that Baptism is a sign of Renovation. For men were invited to repentance that they might be new Creatures. Wherefore this Sacrament is called the Baptism of Repentance of his end: not that the external sign is sufficient to repentance (for Hypocrites do sufficiently show how far a sunder the truth, and the figure are) but here first of all the Institution of GOD is respected, than the power of the holy ghost, upon the which, dependeth the effect of Baptism. Wherefore, there are two things to be considered of us: the Promise by which GOD testifieth that of stony hearts he will make hearts of flesh: the which he sealeth and confirmeth by Baptism: Then Exhortation by which they that receive Baptism are taught, to live truly according to their profession. C. Now, seeing that john's Baptism agreeth with ours, in signification, in force, and in reason, if the Figure be judged and weighed by the truth thereof, it is false that the Baptism of john and of Christ were not all one. But concerning Baptism read more in the third of Matthew, verses 1. and 11. 4. As it is written in the Book of the words of Esayas the Prophet, saying, The voice of a Crier in the Wilderness, prepare ye the way of the Lord, make his paths strait. (In the Book of the words of Esaias) B. He calleth it the Book of the words, because of these words the Prophet spoke unto the People, & openly preached them, and afterward left them to the Posterity in writing. Matthew in steed of these words hath, Math. 3 3 For this is he of whom the Prophet Esaias spoke. It is a confirmation of the authority of the Scripture, lest the Evangelist might seem to speak any thing rashly, and least that might seem to come to pass by chance which john had preached. (The voice of a Crier) A. Because Luke allegeth more out of Esaias, then doth Matthew, to the which, although those things which we have noted upon Matthew, may bring light sufficient, yet notwithstanding, to the end that those things which Luke hath more amply alleged, more easily be joined to that which goeth before, we will set forth the whole, in, interpreting the place of Esay. B. In the which place the Prophet prophesieth of the preaching of the Gospel, which should be begun by john but not be finished: & this the Prophet doth under the type of the deliverance made by Cyrus. Esay 40.1. And thus the Prophet beginneth, Comfort my people saith our God: Comfort Jerusalem at the heart, & tell her that her travail is at an end, that her offence is pardoned, that she hath received at the Lords hand sufficient correction for all her sins. A voice crieth in the Wilderness: prepare the way of the Lord, make strait the path of our God. etc. The sense and meaning of that which words of the Prophet is this, O chosen and true Israelits, he shall give commandment to his Preachers, to preach now consolation and the Gospel of grace, that your hearts may be of good courage, and joyful, he shall command them also to tell forth with a loud voice, that the time is fulfilled in the which he must needs fight with all kind of evils; and that iniquity is forgiven and pardoned, after that he hath received sufficient correction for all his sins. And shortly the voice which is the proclaimer of the Felicity shallbe heard. The same sounding in the Wilderness, that is to say, among the People of the jews, void of all piety, shall exhort all men to prepare the way of the Lord, & to make strait the path of our God: that is to say, that they put away all false Religion, and other sins, & all preposterous trust of the Law and of humane reason, & to receive the obedience of the word of GOD, and Faith in CHRIST: by which means every Valley shallbe exalted, and every Hill brought low: that is to say, what soever may be any incommodity or let in the way of the Lord, shallbe taken away. The Traditions of men shallbe contemned, which are against the Word of GOD, the trust of works shall fail, the pride of reason shall be forsaken, the Flesh with the Vices, and Concupiscences thereof shallbe crucified, and men shall repent and be renewed. Then shall the glory of the Lord, be revealed by the gospel throughout the whole World: and all Flesh, that is to say, all mortal men, shall see, acknowledging by true Faith, that the Mouth of the Lord hath spoken the truth, seeing the Messiah offered unto them, by whom GOD hath appointed salvation unto men. And because John ought to be the first Proclaimer of this comfortable preaching, he professeth himself to be this crying voice in the Wilderness, and the Evangelists also testify the same of him. Also the Prophet (if we consider the Hebrew Phrase) seemeth in the fore-repeated words, to mean nothing else, then that shortly a voice shall be heard in desolate judea, which shall command with joyful cry, to prepare the way of the Lord, which is now about to return into the same: to the end we may know that the Prophet speaketh of GOD, as of a King, priest to enter into the City. For Kings, when they are joyfully received, have their way with great care and diligence prepared for them: Whatsoever is high is made plain and even, whatsoever is low is filled up, that it may be level: so also, that which is Crooked, is made strait. This is the simple Exposition of the place of the Prophet. Read our Annotations upon Matthew, Chapter 3. verse 3. for this verse and the 5. also. 6. And all flesh shall see the salvation of God. C. The meaning of these words is, that this Salvation which the Lord promiseth, shall not be obscure, or felt of a few men only, but famous, and common to all men. Whereupon it followeth that this prophesy was not fulfilled in the return of the People. For although GOD did then mightily declare his Grace, yet notwithstanding he did not reveal his salvation to the whole World. And the purpose of the Prophet was to compare the rare excellency of the Salvation, which was to be revealed with the former benefits of GOD: to the end the Faithful may know that the Church was never so well dealt with all, neither that the Power of GOD did so mightily shine in delivering his servants. Flesh, in this place is taken for men in good part without noting them of Vice. A. As in divers other places of Scripture. Often times it is taken in evil part, as, for the Natural wickedness, and corruption of man's nature. 7. Then said he to the People that were come forth to be baptised of him, O generation of Vipers, who hath forewarned you to flee from the Wrath to come? Bu. In this multitude of those jews which came forth to John, were their Monks, Math. 3.7 as writeth Matthew saying, When he saw many of the Pharisees, and Saducees coming to his baptism, etc. First of all therefore he reprehendeth these, and so exhorteth them to godliness, and true repentance, that with all he teacheth all other men. (O generation of Vipers) R. Is this evangelical softness? Is this the way to have good will? The Pharisees, & Saducees were counted the honestest sort among the jews, who so far exelled the rest in their outward holiness as in the Popish religion the Franciscans or Carthusian friars, seem to exell the common sort of Christians. Notwithstanding John meeteth them with such reproach that he calleth them generation Vipers. But this is the office of a Preacher of the word, and not reproach. For so ought all Hypocrites to be handled, who flattering themselves in their hearts, go about to deceive God and men. For this verse and the other two verses following, read our Annotations upon the third of Matthew beginning at the 7. verse. 10. And the People asked him, saying, what shall we do? C. Luke entreateth of the particular Sermons of John, even as he hath begun. For the former reprehension pertained to the Pharisees: now he addeth that which pertaineth to the people. Therefore the common People ask him saying (what shall we do?) C. The true Affection of repentance, causeth this carefulness, that the sinner greedily inquireth what is the will of GOD, and what GOD commandeth. A. That is to say, what ought to be done to obtain Salvation. So the jews when they had heard the Sermon of Peter, were pricked in heart, and said unto Peter and to the rest of the apostles, Acts. 2.37. Men and brethren, what shall we do? Also the Keeper of the Prison said to Paul, & Silas, Masters, Acts 16.30 what must I do to be saved? 11. He answereth & saith unto them, He that hath two coats, let him part with him that hath none; & he that hath meat let him do likewise. C. This answer of john doth briefly define the condign & worthy fruits of repentance: for the World ever coveteth ceremonies in the worship of God: neither is it more prone to any thing then to worship with feigned and counterfeit worship, so often as he calleth to repentance. But what fruits doth john the baptist commend unto us in this place? Surely, the duties of love and of the second table. Not that GOD neglecteth the external Profession of Piety and of his true Worship: but because this note of difference is more certain & doth less deceive. For Hypocrites do very busily occupy themselves, to prove themselves to be the Worshippers of GOD by Ceremonies, having no care in the mean time for true righteousness, when as they are either Churllish and discourteous to their Neighbours, or else given to fraud and Rapine. Wherefore they are necessarily to be brought to a more gross trial, as whether they live honestly among men, whether they help the poor, whether they be favourable to those that are in misery, whether they ●oe gently participate with others those things which the Lord hath bestowed upon them. For this cause Christ calleth the principal points of the Law, Mat 23.23. Righteousness, Mercy, and Faith. The Scripture doth oftentimes commend righteousness and judgement. We must note this first of all, that the duties of Charity are named, not because they are more excellent than the worship of GOD, but so far forth as they are Testimonies of man's Piety, that their Hypocrisy may be discovered, which boast that thing with their mouth which no doubt is far from their heart. But it may be demanded, whether john did precisely lay this Law upon all men, Question. whom he sought to frame & make Disciples for Christ, that they should not have two Coats? First of all we must note that it is a sinecdochall kind of speech: Answer. because under one particular, he comprehendeth a general doctrine. Hereupon it followeth, that we must draw forth that sense and meaning which may agree with the Rule of Charity, as it is prescribed of God: namely that every one of his abundance do help and relieve the need of the poor. Every man ought to weigh & consider how much the Lord hath given unto him, he ought also to be careful for the need and necessity of his brethren, and to understand, that his goods are therefore given unto him that he might dispense and bestow the same upon others. These things are pentifully and plainly set down by S. james, jam. 2.15. 1. Ihon. 3.7 and by S. john in his first epistle. Therefore the meaning of john the Baptist is, that we must help and relieve the necessity of our brethren, of that abundance which God giveth unto us. 2. Cor. 9.7. The apostle saith that the Lord loveth a cheerful giever. We speak this to this end that men may know, how acceptable and sweet smelling a sacrifice it is unto God, to give of their goods unto the poor. But those kind of men which do make it as a Law, that no man shall possess his own, do not only bring fear and dread into the Consciences of men, but do also quite overwhelm them with desperation. R. For John did not appoint here that men's goods should be common, (as the Anabaptists teach, and the seditious desire) neither doth he take away the civil division of things, ordained by public Laws. For although riches are sometime spoken against for the evil abuse thereof, yet notwithstanding of themselves they are the good creatures, and the gift of God. Pro. 10.22 The blessing of the Lord (saith Solomon) maketh men rich. And in job it is said, job. 42.12 And the Lord doubled unto job all things that he had before, two fold. Also the lord saith to Solomon, 3. ki. 3.12. I have given unto thee those things also which thou requiredest not, that is to say riches and glory, in such wise that no King hereafter shallbe like unto thee. Thus you see by the testimony of God's word that riches are the gift of God. But who so much void of shame that he will deny it to be lawful for a Christian to have and to possess the gifts of God? For the earth is the Lords and the fullness of the same. And Christians are the Lords. What then should be the cause, that they may not lawfully possess the gifts of the Lord their God? Moreover, that is to be considered which is written in the Law, Thou shalt not steal. By the which commandment is undoubtedly confirmed, the Division of things, and Superiority. But if it were ungodly for a man to possess his own goods, verily there would be no place left for wicked theft, even as he committeth not theft which useth the Air, because by Natural right the Air is common to all men. Psa. 62.11 1. Ti. 6.17 Moreover, consider what the Prophet saith in the Psalms, If riches increase, set not thy heart upon them. The apostle Paul also teacheth the same. They command not to cast away Riches, but they teach us, not to repose our trust in Riches. Wherefore S. John in this Sermon teacheth not a new Law: but expoundeth, and interpreteth the old & natural Law, not only to the jews, but also to the Gentiles. For the Natural Law is this, What soever ye would that men should do unto you, Mat. 7.12 even so do ye unto them. There is no man which in hunger & cold, which would not wish to be sustained and clothed, with the superfluity of other men's goods. Therefore the Law of Nature itself, willeth us to help our needy Neighbour according to our ability. S. This place also hath drawn many to think that it is unlawful to have two Coats, or to have any store, and provision for time to come, and that it is required at the hands of Christians, to possess no more then present use requireth. C. But against such fantastical men which after this sort wrest the letter of this Text, there needeth no long refutation. If it be not lawful to have two Coats, then may we not have two dishes, two saltfellers, two shirts, and so of all other. But it plainly appeareth by the order of the text, that the purpose of John was nothing less, then to overthrow politic order. Whereby we gather that he commanded nothing: more th●n the rich men according to their substance should give unto the poor so much as their substance required, as if he had said, Consider what relief your neighbours do want, which you may spare, that your superfluity may help their necessity. S. Wherefore, this place ought to be compared with that of Paul, Not that other be set at ease, 2. Cor. 8.13 and ye brought into comberance, but that there be equalness now at this time, and that your abundance may secure their lack, and that their abundance, may supply your lack, that there may be equality. Hear thou mayest see that it is not required at thy hands to spoil thyself & to make thyself poor, & needy, but to relieve the need of thy brethren with thy abundance. And therefore S. John the Evangelist saith, 1. Ihon. 3.17 He which hath this worlds good, & seethe his brother have need, and shutteth up his compssion from him, how dwelleth the love of God in him? We must also beware of another extremity. For we being apt enough to hold the which we have fast, may complain and say, I have no superfluity. Surely covetous men have never tomuch, specially when any thing is required at their hands: for they want that which they have. But the meaning of the Lord is not so to be taken, that we should give the same which can do us no good: but he would have us to weigh our ability, that according to the same we may help them. He doth not prescribe a certain Rule how far the same aught to be extended: But will that all things be brought, to the rule of Charity. Read diligently the eight & ninth Chapter of the second epistle of S. Paul to the Corinthians, and you shall see a manifest Interpretation of the words of S. John: & thou shalt therewithal be taught, what, howmuch, how, and with what cheerfulness, thou must give and bestow of thy goods which GOD hath given unto thee. 12. Then came the Publicans also to be baptised, and said unto him, Master, what shall we do? R. The Publicans follow the common sort of People. And they are called Publicans, not public sinners (as the unlearned interpret) but Exactors and gatherers, of public tolle, Tribute, custom & such kind of exactions. Among the jews this sort of men were utterly hated, and were reckoned among the tail and offscouring of the People. A. Whereupon some said concerning Christ, Behold a riotous person, Mat 11 19 a Wine Bybber, a friend of Publicans, and sinners. Therefore the Publicans demand of John what they must do. 13. And he said unto them, Require no more than that which is appointed unto you. (Require no more than that) C. He doth not only generally exhort the Publicans to repent, but also requireth those things which belong unto their calling. For we know that beside the general rule of the Law, every man must consider what the Condition of his life, to the which he is called, doth require. Love is commanded generally to all Christians: but there follow of the same particular duties, by which the Teacher toward the Church, the Magistrate, or Prince toward the People, and the people likewise toward the Magistrate, the Husband toward the Wife, and the Wife toward her Husband, & finally the sons towards their Parents, are bound & linked together. But, because the Publicans being a covetous, brybinge, and cruel kind of men, often times vexed the people with unjust exactions, John the baptist toucheth those vices with the which the sort of men was most of all infected, forbidding them to exceed a mean in exacting Tribute. S. These men were always ready to offend by committing force, extortion, & rapine: wherefore their covetousness was forbidden and noted by special Laws. For Ulpian writeth, thus, Luk. 19.8 All men know how bold and rash the factions of Publicans are. Whereupon Zachaeus also said, Lord, if I have done any man wrong, I restore four fold. When as the la appointed Publicans to make only double restitution. There were also other vices in them with needed correction: but the purpose of John was to give a general doctrine. Hereby we gather that the office of a publican was not unlawful, although they were hated among the jews, because they were the ministers of the Romans. But error was the foundation of that Opinion, namely, for that they would be free from tribute. For they thought that their liberty was broken by the exaction of tributes. But the Lord had brought them under the power of Romans: whereby the taking of tribute was made lawful. Hereupon the apostle writeth, Rom. 13.7. give unto every man that which is due, Tribute to whom Tribute belongeth, custom, to whom custom is due. For otherwise Princes could not maintain their great expenses. C. Whereupon it followeth, that it is no less lawful for a Christian man to receive tribute, than it is lawful for the Magistrate to appoint the fame. S. But let them take heed to whom this office is committed, lest they defile themselves with those vices, whereunto they are to ready and prone. Concerning this, read the fifth of Matthew, verse 46. 14. The soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely, and be content with your Wages. R. After the sermon made to the Publicans, & other public officers, for the gathering and exacting of toll & Custom, appointed by the magistrate, Luke addeth what John preached to the soldiers. (Do violence to no man) E. How great the violence of soldiers is, experience itself teacheth. This violence S. John forbiddeth. He forbiddeth also slanders. S. For soldiers are easily believed. If they accuse the Innocent, they are heard, & before answer can be made punishment is executed. We must note, that much more might have been given in charge to soldiers, but John teacheth what doth specially belong unto them, and what properly appertaineth to their calling. Nevertheless they heard this general exhortation, Bring forth due fruit of repentance. Because the soldiers did oppress the People with force, and because they slandered them, he doth specially forbid them these. C. And hereof we learn to judge of war, even as we judged afore of tribute. John commandeth not the soldiers to put of their Armour, and to renounce their oath: but he forbiddeth to oppress the miserable people under the pretence of war, to hurt the Innocent with claunders, to rob also and to pray, as many of them did. Wherefore there is in these words a manifest approbation of politic order. S. Peter baptised Cornelius, who was a Centurion, that is to say, a Captain of war: and yet notwithstanding he commandeth him not to lay aside his profession: Acts. 10.44 but he when he had visibly received the holy Ghost, followed still his profession. Neither did our saviour Christ command that Centurion, Mat 8.10 of whom he said, I have not found so great faith, no not in Israel, to forsake his office as wicked. For seeing there is such a rout of wicked men in the World: as laws are necessary, so are Magistrates, & Soldiers to serve under them. C. Thus John faithfully according to his Office laboured earnestly to prepare the People unto the Lord. And they do most wickedly Slander the Gospel, which make him an Enemy to humane government, as though Christ should destroy that which his heavenly Father had planted. But laws are dead neither is there any force in judgement without the sword: neither hath the Magistrate only need of the executioner, but also of other Warders, and Soldiers also, where as peace cannot otherwise be kept then by their Ministry. S. notwithstanding we must take heed that we give not tomuch liberty to the unbridled desires of Princes, who count it a sport to play in man's blood. This liberty is not permitted unto them. For the end of war ought to be nothing else, but a seeking for peace. Thus we ought to put a difference between that which of itself is good, and that which is evil, and in all these things ever to consider the end. Hereby also we gather that it doth not only belong to a good Prophet and an apostle to teach all men, but also to exhort every one to be mindful of their calling: as we have John here for an example. (Neither accuse any falsely) E. The Greek word is, Sucophantesete. This word among the Grecians is diversly taken, as to accuse falsely, to slender, & to speak evil of some body. John therefore would have the soldiers free from two things, namely, from violence by which they oppressed the people, and also from slander, by which they falsely accused them to their Magistrates: to the end they might spoil them without any violence. Sometime they spoiled men, sometime ships, and sometime Villages, & afterwards feigned that they had borne good will to the enemy, or else some such thing. (And be content with your wages) If soldiers were content with their Wages, they would strike no man, neither would they oppress or slander any man: but their Covetousness in desiring more than their Wages, giveth them occasion to strike and to do wrong. 15. As the people wayghted, and all men mused in their hearts concerning John, whether he were very Christ. Z. There was a common opinion among the jews, concerning the Messiah to come, who was looked for according to the Prophecies of the Prophets, though not of all men a like. Seeing therefore that John was so famous in virtue, & in holiness of life, they thought him to be the Messiah, attributing more unto him than was meet. And this our manner oftentimes, to much to extol those men whom we love, and overmuch to depress & discommend those whom we hate, in all things passing measure. But they erred, not knowing the scriptures: seeing that John came of the priestly stock: but the Messiah was promised of the Tribe of juda and of the house of David. Read the third of Matthew, the 11. verse. 16. John answered & said unto them, In deed I baptize you with water: but one stronger than I cometh, whose Shoes Latchet I am not worthy to unlose, he shall baptise you with the holy Ghost, & with fire. S. Now John doth plainly teach what is his Office. For this was the principal part of his Office, to bring Disciples unto Christ: the which he had not done as yet, for he preached generally, having made no mention at all as yet concerning the preparation unto Christ. Matthew and Mark join this Sermon to that which went before, as though he had spoken exabrupto, that is to say, of this matter before he had fully ended the other: But Luke teacheth what was the occasion. For when they saw him give new instructions, they doubted whether he were Christ or no: and for this cause he was moved to preach concerning Christ: not because he would otherwise have held his peace, but the occasion being offered, he was prevented, defferring the other until another time. This verse and that which followeth is expounded in the third Chapt. of Matthew, in the 11. and 12. verses. 18. And many other things in his exhortation, preached he unto the people. S. As if the Evangelist should say, I have only set down the sum of Ihons' preaching, and I have touched the principal point of the whole matter. All things which are written concerning John, are written for Christ, whose forerunner John was. Therefore Luke, having briefly touched so much of Ihons' doctrine, and of Ihons' business, as pertaineth to the godly knowledge, maketh haste to a more large description of the acts of Christ. 19 Then Herod the tetrarch, when he was rebuked of him for Herodias, his brother Philip's wife, and for all the evils which Herod did. S. John did not preach to the common sort of people, but also to Princes, & specially to Herod the tetrarch of Galilee, who was also surnamed Ancipas, of whom Mark writeth thus, Herod feared John, Mark. 6.19 knowing that he was a Just man, and a holy, & gave him reverence: and when he heard him, he did many things, and heard him Gladly. Moreover, John did not only preach Faith, and the fruits of Faith to Herod, but also nothing fearing the cruelty and power of the wicked King, but using holy liberty of speaking, & Christian fortitude, he reproved his wickedness: as first, his Incestuous marriage, and then other wicked acts. For there is no doubt but that he used tyranny, pulled the miserable people, oppressed the liberty of God's people, set all things to sale in his kingdom, and consumed his money upon Luxury, Bellycheere, and filthy pleasures. Hereby let the true ministers of the Church learn not to dissemble, not to hold their tongue at the wickedness of Princes. For otherwise that just Lord will require the blood of those that pearish at the hand of that dumb dog which cannot bark; yea, which will not bark, his mouth being stopped with fear. C. We have in john a notable example of constancy, with the which all Godly Teachers must be endued lest they be afraid to displease great and mighty men, so often as necessity urgeth. For he cannot sincerely serve God which accepteth or respecteth any man's Person. 20. Added this above all, and shut up john in Prison. C. Luke giveth us to understand that then wickedness is Desperate, and is come to the full measure when the sinner is angry with the remedies: and doth not only refuse Correction, but also taketh mortal revenge upon his Admonisher. (And shut up john in Prison) S. Behold here what Reward the Faithful Servant of the Lord had at the Hands of the Wicked Tyrant for his Faithful Admonition and Doctrine. C. The like reward remaineth in the World for the faithful ministers of the truth, specially when they reprove sin: for scarce one among a hundred will abide correction. Therefore if they be severely urged, they burst forth in fury and madness. If this kind of Pride may be seen in every common person, it is no marvel if Tyrants be much more cruel upon those that reprehend them, who can abide nothing less, then to be ordered. Concerning the rest of this verse, and that which followeth, Read the fourteenth Chapter of matthew, the third verse, and the sixth of Mark the fourteenth Verse, where mention is made not only of Ihons' Imprisonment, but also of his death and burial. Read also for the verses following, the third of Math. verse 14. 23. And JESUS himself began to be about thirty years of Age, being (as he was supposed) the Son of joseph: which was the son of Heli. (And JESUS himself began) Bu. Now Luke showeth the age of our saviour CHRIST, by which came not only to the Office of teaching, but also to the perfeitinge of salvation. Epiphanius doth diligently weigh the years of his Age, disputing against the Heresy ● I: Where amongst other Words he saith, He was in very deed nine & twenty years old and ten Months, when he came to Baptism: thirty years old, but not full. Wherefore the evangelist saith, that he began to be about the age of thirty. So that the other odd time was made up to his full age, in fasting forty days and forty Nights, and in calling his apostles; And on that day in the which he wrought the miracle in turning the Water into wife, he was thirty years old. [Being (as he was supposed)] He saith not that joseph was his father: For he only was supposed to be the Father of Christ. His true Father was GOD, of whom he took his eternal and everlasting birth. And to the end that all men might manifestly behold that this JESUS the Son of the eternal GOD, is also the Son of man: and that also, as he is true GOD, so he is very man, Luke bringeth the genealogy of the Lord, from joseph, to zorobabel, from him to David, from David, to Abraham, from Abraham to Noah, & from Nor to Adam, yea, even to God himself the Creator of Adam. [Which was the Son of Hely] joseph was Helies' Son in law. For all men almost do agree that Heli is the very same which is called joachim, who was the Father of the virgin Mary. This is said to be josephes' Father, that is to say, his Father in law. For at this day also the Father in law calleth his Son in law, Son; and the Son in law calleth the Father in law, Father. joseph therefore was the Son of Hely, but not his Natural Son (for the Natural Father of joseph was jacob, as affirmeth matthew) but by the custom of Matrimony, Mat. 1. ●. by which (as is said) the Father in law is called the Son in laws Father, and the Son in law the Father in laws Son. according to this Opinion Luke hath described the genealogy of Mary, to the end we might see that joseph and Mary were of the Lineage of David, but yet that from zorobabel they had divers great Grandfathers, of whom Matthew maketh mention of some, and Luke of other some. B. They which are not of this Opinion write, that Luke calleth him Hely, whom Matthew nameth jacob, when as in his whole genealogy he doth not only differ from Matthew in names but also in number. But he which hath but meanly studied the Scriptures, is not ignorant, how commonly they of old time have used to call themselves by two or by three names. S. Now, by this genealogy described by Matthew and Luke, first of all we see, that our JESUS is that true anointed King, and the author of salvation, who as he was promised to the Fathers, so also with earnest desire he was longed for, being the very same in deed, which according to the Scriptures, came of the stock of Abraham, and of David, borne man of the virgin Mary his true and undoubted Mother. Secondly, the unspeakable Love of GOD toward us, who for our sake would have his Word made man. Furthermore, let us weigh of whom it pleased him to be borne: how little he did abhor to admit Sinners, and Strangers into the number of his ancestors: Whereby also he declared his great Facility, and gentleness toward us. Lastly, let us not lightly passover this our Felicity, who are now endued with the perfect and revealed knowledge of Christ now reigning in our flesh, lest we may seem to have received so great Grace in vain. These thing, being Godly weighed, and considered, we shall read with sufficient fruit, this present Genelogye: although we wanting the Monuments of our Elders, cannot bring a sure reason of every thing, specially of these things upon the which the knowledge of CHRIST doth not depend. Concerning the verses following, read the first of Matthew. 38. Which was the Son of Adam. BU. At the length he bringeth the order of the genealogy unto Adam, to the end we may know that the redemption pertaineth also to Adam, to whom a more ample Promise was made then to the rest. For it was promised to the Woman That her Seed should tread down the Serpent's head: Gen. 3.15 that is to say Satan, & death. FINIS. ❧ THE FOUR CHAP. JESUS BEING full of the Holy Ghost returned from jordane and was led by the spirit into Wilderness. C. christ was ever replenished with all gifts of the holy ghost but they were not revealed in him all the time of his childhood, until that he might do somewhat openly according to the Office of the Messiah. And now in baptism he was kindled with such heat of the spirit that he thought upon nothing else but to begin openly and to publish the office of the Messiah. B. Therefore he is rightly said to return from jordane when he was replenished with the Holy Ghost. But the same spirit which moved him to begin the Office of the Messiah led him first into the Wilderness that there he might be by divers ways tempted of Satan. For the order of temptation contained in that which followeth. Read the fourth Chapter of Matthew the first Verse. 13. And when the Temptation was ended, the Devil departed from him for a season. (And when all the temptation) B. To wit, not only that which concerneth the forty Days fast, but also that with the which he was tempted after the forty Days. (For a season) B. If thou thus leave unto the word of God, Satan cannot prevail against thee, but will depart at length. For so long as we be in the World where Satan is Prince we are Subject unto his Temptations. But in the mean time the GOD of Consolation will not cease to minister Comfort unto us, and when he hath put away the devils from us, he will us Angels to bear us up: as Matthew writeth of christ in the end of this Temptation. But note that the Devil made not an end of tempting Christ, until he was void of all power, and spoiled of all his Armour and strength: even as a wilful warrior ceaseth not to provoke his enemy, until he be laid on the ground. Therefore after the ensample of Christ, we must prepare ourselves to bear divers Temptations. It is not sufficient that we have given him the repulse except we overcome. And we see that Satan cannot do so much as he would, seeing our Evangelist saith, And when all temptation was ended. Will, never wanteth in Satan: but the Lord hath him bound that he cannot exercise his subtleties as he desireth. Furthermore, we have a promise, He will not suffer you to be tempted above that which you are able to bear. 1. Cor. 10. ●● Satan went not away that Christ might lead the rest of his life without trouble. If therefore it shall befall us so to be tempted let us not think that an end is made by and by, but let us prepare ourselves for new conflicts. Read the 4. of Math. the 11. verse. 14. And jesus returned by the power of the spirit into Galilee, and there went a fame of him, throughout all the Region round about. S. When Luke saith the Christ returned by the power of the spirit into Galilee, he respected that which went before: for his purpose is to show that Christ in these Conflicts escaped the Conqueror, not by humane power, but by the power of the holy Ghost. Not that Christ, as he was GOD, needed the Grace of the spirit, or must be helped of another: but when he was tempted, as he was man, it was necessary that his humane Nature should be strengthened by the Grace of the holy Ghost, that he might have the Victory. The which in deed is spoken to the consolation of the Godly. For as Christ had the mastery, being helped by the Grace of the spirit: even so we shall have the victory by the power of the same spirit. And we must note, that we should not have Reaped so great fruit, nor so much consolation, if he had only repeated the victory, and not the reason, and manner of the Victory, which is also set before us. The which Paul sufficiently declareth, saying, But if the spirit of him that raised up jesus from the dead, Rom. 8.11. dwell in you: even he that raised up Christ from the dead, shall also quicken your mortal bodies because that his spirit dwelleth in you. If he had said that Christ had raised up himself he had said true: but then the faithful had not received so great consolation. Moreover, this manner of speech is to be noted, how that jesus by the power of the Spirit came into Galilee, lest we should imagine any terrestrial, or Human thing to be in Christ: but that we might always set before us the Celestial and divine nature in him. Last of all we must note, that jesus went now from the Desert into Galilee to begin the Ministry of the Gospel, being moved with the same spirit with the which he was led into the Wilderness to be tempted of the Devil: the which is set before us, to admonish us to enterprise nothing without God's calling, and the authority of the holy Ghost, but to submit ourselves wholly unto his will and direction. 15. And he taught in their synagogues, and was commended of all men. BU. The Evangelist saith the Christ taught in their synagogues, but he showeth not how often, neither can it be declared. notwithstanding it may be conjectured, that he taught very often in them, by which his fame increased. (And was commended of all) C. The Evangelist addeth this that we might know that the divine Power did shine in Christ, even in the beginning of his ministry, the which caused men, as yet not infected with a malicious desire to gain say him, to wonder and marvel. 16. And he came to Nazareth, where he was nursed: and as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read. (And he came to Nazareth) S. It is very likely that Christ did not always abide still in one place: for he would have the world to know him by little and little. At the length he cometh to Nazareth where he was both conceived and nourred. C. In this one thing the Evangelists inciste, to show by what documents Christ was known: of that which thing LUKE in this place setteth down a worthy example: as that he expounding the place of Esay, and applying the fame to the present use, caused all men to have him in admiration. (And as his custom was, he entered) C. Hereby we gather that Christ did speak unto the People, not only in hiewayes and streets, but also observed the usual order of the Church so far forth as it was lawful for him. Here with also we see, that although the jews had degenerated, yet notwithstanding things 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 teach and to exhort. S. Even as it is written, Moses of old time hath in every city them that preach him in the synagogues, Act. 25.21. when he is read every sabbath day. C. Whereby also appeareth, what was the true and lawful use of the Sabbath. For GOD did therefore command the People to keep holy day, as though he were simply delighted with their ease and rest: But rather that he might exercise them in the meditation of his Works. And because in considering the works of GOD, mens minds are blind, it is necessary that they be directed by the rule of the Scripture. And although Paul reckoneth the Sabbaoth among the shadows of the Law, Col. 2.17 yet notwithstanding in this part we must keep holy day with the jews, that the People may come together to hear the word of GOD, to make Common prayer, and to be exercised in such Works of godliness. For the which use and purpose, the Lords day (which we call the Sunday according to the man●er of the Gentiles) followed the the jewish Sabbath, which we call Saturn's day. Now, if we compare time with time it shall easily appear that the corruptions of the Popish government at this are more a great deal, than they were among the jews under Annas & Caiphas. For the reading of the holy scripture, which then flourished, is not only vanished away under the Pope's Government, but is also driven out of the Churches with Fire and Sword, saving that they sing in scorn what they list themselves in an unknown tongue. S. But we to whom the truth of the Gospel is revealed, ought after the ensample of Christ to frequet holy assemblies, to cleave unto the word of GOD for ever, and to follow good and politic order. And stood up to read] S. It is meet that there should be some Order, 1. Cor. 14.40. that all things may be done decently and in order as the apostle teacheth. For if every one were permitted to read, confusion must needs follow. Wherefore we see that Order was observed, & there is no doubt but they which purposed to read, craved audience. C. And Christ stood up to read, not only to the end audience might be given him the better, but also in sign of reverence. For the majesty of the Scripture deserveth to be modestly, and reverently handled of the Professors of the same. 17. And there was delivered to him a Book, of the Prophet Esayas: & when he had opened the book, he found the place where it was written. And there was delivered to him a Book] B. This Book was delivered unto him by the Minister: For by and by after it is said, And when he had shut the Book, he gave it to the Minister. [He found the place] C. There is no doubt but that Christ of purpose chose this place. Some think that it was divinely allotted unto him: but seeing he had free choice, it is better to refer it his judgement, that he chose out this place above others. For his purpose was to speak aptly concerning his office. 18. The spirit of the Lord upon me, because he hath anointed me: to preach the Gospel to the poor he hath sent me, to heal the broken hearted, to preach deliverance to the captive, and recovering of sight to the blind, freely to set at liberty them that are bruised. The spirit of the Lord upon me] S. These Words are alleged according to the translation of the threescore and ten Interpreters. For the Hebrew text in Esay is somewhat otherwise. Esay. 61.1 Esay promiseth that there shall be yet certain Witnesses of the Grace of GOD, after the Exile into Babylon, which shall gather the People from destruction and the shadow of Death, and shall with Spiritual power restore the Church, being so miserably afflicted. But seeing that the same redemption was to be published in the name of Christ only, he speaketh in the singular number, and after a sort, taketh upon him the person of Christ, to the end he might the more effectually comfort the minds of the Godly. Certain it is that those things which are spoken here do only properly belong unto Christ himself and that for two causes: First, because he only is endued with the fullness of the spirit, that he might be a Witness of our reconciliation with God: Ephe 2.17 secondly, because he alone by the power of his spirit, performeth and giveth all those good things which he promiseth here. And he therefore said that the spirit of the Lord was upon him, to the end we might know that Christ as well in himself as in his Ministers doth no humane or private work: but that he is sent from above to restore salvation to the Church. For he testifieth that he doth nothing by humane instinct or counsel, but by the moderation of the spirit of GOD, that the Faith of the Godly might be founded upon the authority and power of God. R. And we must note that which we touched before, that the fullness of the Spirit was given to Christ alone. For the Spirit (or gifts of the spirit) was given to others, by parts and by measure. To Moses was geeven the spirit of Wisdom, and of working miracles: to Samson was given the spirit of Fortitude: to Solomon, the Spirit of Wisdom: to the Prophets, the Spirit of knowledge, and understanding of God's mysteries: but to Christ was geeven the fullness of the spirit, and all the Gifts of the spirit were powered upon him. For so saith the Prophet, The Spirit of the Lord shall rest upon him, Esay 11 2 the spirit of Wisdom and understanding, the spirit of counsel and strength, the Spirit of knowledge and of the fear of the Lord. And saint John saith, Ihon. 3.34 God giveth not the spirit unto him by meesure. Col 2.9. and 3. In like manner Paul writeth saying, In him dwelleth all the fullness of God bodily. Wherefore, when the Prophet sayeth that the Spirit of the Lord is upon Christ, he meaneth that all the fullness, and all the Gifts of the Spirit are upon him. Because he hath anointed me) S. This is added in steed of an Exposition. C. For many boast falsely that they have the spirit of God, when they are quite void of his gifts. But Christ proveth by the anointing, as by the effect, that he is moved with the spirit of God. S. For this anointing was a figure of the holy Ghost, and there is a Metaphor in this Word; For as Oil hath his properties for the body, even so hath the spirit of God for the Soul. We are Partakers of this anointing: for GOD hath consecrated us to be his People: Psa 105.15 Whereupon he saith, Touch not mine anointed. But there is not all one measure, as we said before. For God giveth to every man his gifts, according to his measure: but Christ was fully anointed, of whose fullness we all have received. Ihon. 1.16. We are anointed that we may be Partakers of the kingdom, of the Priesthood, and of the Prophetical office of Christ: notwithstanding Christ only was anointed to be a King, a Priest, and a Prophet. Our anointing cometh from Aaron's head unto all the parts of the body. Note also how often the Scripture maketh mention of the spirit of God, and saith that the same dwelleth in us, lest thou shouldest consider any void or vain thing, but rather his power and efficacy. So that after the Prophet had spoken of the spirit of God, he addeth unction, by which the virtues of the Spirie of God are understood. The place must be diligently weighed and considered. For no man can take unto him Right and authority to teach in the Church of God, except he can show that he was stirred there unto by the spirit of God. And we shall know who are sent of God, by the anointing: (that is to say) if he be endued with these gifts which are required to that Function: if, he being appointed of the Lord, hath in him the Graces of the spirit, than he hath in deed the holy Ghost. But if a man having no doctrine, or learning at all will profess himself to be a master and a Teacher, let him be accounted for a deceiver. To preach the Gospel) C. Hear Christ showeth to what end he was endued with the Graces of the Spirit, namely, that he might Preach the Gospel to the poor. Whereupon we gather that which we said before, that whosoever are sent of GOD to preach the Gospel, are first instructed with necessary Gifts, that they may be able to discharge so weighty an Office. Wherefore very fond are they who under the pretence of the divine calling, usurp unto them the place of Pastors, when as in deed they are most unmeet to execute such an office. A. They therefore which will be counted true and lawful Pastors, must consider that their proper office is to preach the Gospel. R. For this great Shepherd of all other shepherds, Christ, saith not, To rule with external majesty he hath sent me, but, To preach the Gospel. And he saith to his apostles, Ihon. 20. ●● As the father hath sent me, so send I you. 1 Cor. 4.1 And the apostle Paul writeth thus, Let a man so esteem us as the ministers of Christ & dispensators of the Mysteries of God. Also, 1. Pet. 5.1. the apostle Peter saith, The Elders which are among you exhort, which am also an Elder & a Witness of the afflictions of Christ, and also a Partaker of the glory that shall be opened: Feed you God's flock which is committed unto you, taking the over sight of them: Not as compelled thereunto, but willing: not for the desire of filthy lucre, but of a good mind: not as though ye were Lords over God's Heritage: but that ye be an ensample to the flock. To the poor) By this Name the prophet giveth us to understand what the state of the Church was before the Gospel was preached, and what the Condition of every one of us is without Christ. Therefore he calleth the Poor, the Contrite, the captives, the Blind, and the Bruised, to whom GOD promiseth restoring. And although the body of the People was oppressed with so many miseries, that to every member thereof those tytells did very well agree, yet notwithstanding because many of them did flatter themselves in their need, in their blindness, in their servitude, and in death itself: therefore a few were apt and meet to receive his grace. To heal the broken hearted) S. They are broken hearted which feel their sins: for sins break the hearts of men. For they bring with them the wrath of GOD, the fear of all pearills, and the fear of Death, and hell. But Christ cureth this, seeing he hath made satisfaction for sins, and appeased his heavenly father. Wherefore he saith, Mat 11.28 Come unto me all ye that travail & are heavy laden, and I will ease you. And the Lord himself by the mouth of the Prophet saith, He healeth those that are broken in heart, Ps. 147.3 and giveth Medicine to heal their sickness. Again, To whom shall I have regard but to the poor and broken in heart, Esay. 66.2 & to him that trembleth at my word? To preach deliverance to the Captive) Christ speaketh not here of civil captives, or of external deliverance, but of a spiritual deliverance, by which we are delivered from the servitude of Satan. For we are all by Nature the Captives of Satan, and sathan hath by his right power of Life, and death in us. For after that Adam sinned, we all which are the Posterity of Adam sold under sin, Rom. 7.14 & for sin we are delivered into the power of Satan. Therefore he came to preach deliverance from Satan, and to restore us to our former Lord, who is GOD the Father of Heaven. And he preacheth Liberty and deliverance, when through his Name he promiseth remission of sins, showing that it is he which satisfied for the same and paid our debts. Wherefore whosoever believeth this preaching, and thereby having obtained remission of sins for Christ's sake, obtaineth also deliverance from Satan, and is restored to his former liberty before God. And recovering of sight to the blind) S. By blindness is understood the extreme and most desperate State. Christ is the light of the World, when he shineth not upon us, what have we left but Darkness. He is the day springe from an high which visiteth us, to give light to them that sit in darkness and in the shadow of death. He calleth them blind which sit in darkness, and in the shadow of death, to whom light is risen: of the which we have spoken in Matthew, Chap. 4. verse. 16. Freely to set at liberty them that are bruised) A. That is to say, that I may deliver those which are oppressed with the burden of sin, & may give them remission of their sins. They are bruised which lie in sins, & fight against them, and yet notwithstanding cannot overcome them. C. By all these forms of Speech, first of all we are taught, to what end the Gospel is preached, and what the same offereth unto us: Namely that whereas we are overwhelmed with all kind of evils, God by his quickening light shineth unto us, that being brought out of the deep sink of death, he may restore us to full and perfect felicity. This is no small commendation of the Gospel, that we are said (and do in deed) to gather such unspeake able fruit thereby. Secondly we see who they are which Christ inviteth unto him, & maketh Partakers of the Grace committed unto him: namely they which by all manner of means are miserable, and void of all hope of salvation. But in like manner we are taught that we cannot enjoy these benefits of Christ, unless we being humbled with a serious feeling of our evils, do desire him to be our deliverer, no less than they which are hungry desire to be satisfied with Food. For who soever swell with pride, & do not sigh under their captivity, neither do mislike of themselves in their blindness, do with deaf Ears contemn and despise this prophesy. Read the 11. Chapter of Matthew the verses .5. and 28. 19 And to Preach the acceptable year of the Lord. R. The Prophet alludeth to the year of jubilee, levit. 2● 8 of the which mention is made in Moses: in the which two things were specially observed: the one was the deliverance of all Servants in that year: the other was the restoring of the Possessions of such Lands as were sold to their old Lord, or else to their Heirs. This was a Civil Law most fit for the Land of Canaan, and necessary for the government of the jews. In that year all quarrels, contentions, brawls, debts, Actions, Covenants, Laws, Letters, and seals, were ended: insomuch that the same year was a public composition and pacification of all civil controversies. But as touching the external observation of the year of jubilee according to the Law of Moses, we have nothing to do therewith, but only with the matter itself signified by the year of jubilee. For this Spiritual jubilee began first when Christ began the preaching of the Gospel, and continueth not for a year only, but for ever. For the Lord saith, He hath sent me to preach; that is to say, that I should sound forth with the trump of the Gospel, the acceptable year of the Lord. For if we sift ourselves, we shall find that we were made the Servants and Captives of Satan, for Sin, and that by eating of the forbidden fruit, we sold and lost the Possession of Paradise, and the Inheritance of all heavenly blessings. But now Christ is come, and hath made Satisfaction for our sins, and hath redeemed us from the power of Satan, and hath restored us to our former Possession of Paradise, and to the Inheritance of heavenly Graces, all which things he openly proclaimeth by the preaching of his Gospel. C. We must also note that the Prophet by these Words, seeketh to prevent a doubt, which might trouble the minds of the Weak, when as the Lord defferringe the promised salvation so long, kept them in suspense. Therefore he placed the time of Redemption in the purpose and good pleasure of GOD: as when he saith in another place, ●say. 46.8. I heard thee in an accepted time, in the day of salvation I holp thee. To the which Words, ● Cor. 6.2 Paul addeth this, Behold now the accepted time behold the day of Salvation. Gal. 4.4. R. Therefore this place of Esay showeth us what is the Office of our Lord and Saviour jesus christ. A. The knowledge whereof bringeth great consolation to all afflicted minds sighing under the burden of sin. 20. And he closed the Book, and gave it again to the Minister & sat down: and the Eyes of all them that were in the synagogue were fastened on him. A. When the Lord had read the prophesy of the Prophet with great attention of the hearers, before he said that the same pertained unto him, he shut the Book, and gave it to the Minister, at whose hands he had received the same, as we said before. And all the Eyes of them] S. This is the effect of the Doctrine of Christ, mightily working in the Consciences of the hearers. And there is no doubt but that GOD touched their hearts, that admiration might make them more attentive unto Christ. For it was meet that they should be held, lest they should by and by have made dysturbance, before he had half ended his Speech, they being otherwise more ready to contemn Christ as we shall see hereafter. 21. And he began to say unto them, This day is this Scripture fulfilled in your Ears. Z. Our Saviour Christ, according to his mercy, proceedeth to Interpret the prophesy of Esay, and to apply the same to himself, that he might convert the Hearers This day is this scripture] C. Christ did not use only these few Words, but also proved in very deed, that the time was now come, in the which God would restore his lost Church, that the Hearers might have a manifest exposition of the prophesy: even as Interpreters do rightly & orderly handle the Scripture, when they apply the same to the present use. Fulfilled in your Ears] S. As if he should say, Now ye have heard all these things told and declared by me in Capernaum. For it followeth my 23. verse of their own Words, Whatsoever we have heard done in Capernaum, do the same here likewise in thy own Country. 22. And all bore him witness, and wondered at the gracious words, which proceeded out of his mouth, and they said, Is not this josephes' Son? And all bore him witness] S. The explication of the prophesy being heard, admiration followed, which is the sense of the Mind: and external profession is the Testimony. Admiration drove them to confession. By these words the Evangelist showeth that these men spoke not dissemblingly, but from their heart. For God had given so great authority unto his word, that they could not but marvel. At the gracious Words] C. This is an Hebrew phrase, by which he calleth those gracious words, in the which the Power and Grace of the Spirit may manifestly be seen. Therefore the Nazarits are constrained to to acknowledge GOD speaking in Christ: notwithstanding they do willingly stop & stay themselves from g●euinge due honer unto the heavenly doctrine of Christ. Is not this joseph's son!) C. As in the former place. Luke hath truly commended unto us the divine Grace, which proceeded out of the mouth of Christ, so now he depainteth forth lively the ingratitude of men. S. For although the Nazarites wondered at the words of Christ full of Grace notwithstanding seeking now occasion to debase Christ, lest they should think to well of him, they utter this contemptible speech, Is not this josephes' son? So also they said in another place, Is not this that Carpenter, Mat. 13.52 the son of Marie, the brother of james & joses, and judas, and of Simon? C. When they object that he is the son of joseph, they do not so much amplify, as it became them, the glory of God: but do willingly put a stumbling block before themselves, that they might by a special colour reject whatsoever was spoken by the son of joseph. S. Such is the wickedness of man's nature, that by our ingratitude we resist God, that we might not admit the light which is offered unto us. The power of the Lord was laid open before the Nazarites: yet notwithstanding so much as they can they resist it. This is the corruption of Flesh and blood, which loveth outward Glory which may be seen with our Eyes, & external pomp: when as the works of God have no such Pomp, at the first sight, set before our eyes. This also no doubt hindered the jews from profiting in the doctrine of Christ, although by constraint they acknowledged God to speak in him. C. Even so at this day we see many, who although they are convinced to acknowledge that to be the Word of God which they hear, do notwithstanding make vain excuses, to exempt themselves from the necessity of obayinge. And in that we are not somuch moved by the power of the Gospel as we should be, it cometh hereof, that we are let unto ourselves. S. Wherefore we must beware of the desire and love of external Pomp & show, least the base Form of God's Works do offend us. 23 And he said unto them, Ye will utterly say unto me this proverb, Physician heal thyself: Whatsoever we have heard done in Capernaum, do the same here likewise in thy own Country. Ye will utterly say unto me) S. As if he should say, I seeing now that you are offended with the baseness of my person, perceive that ye will say unto me this similitude etc. Christ with his words preventeth the Thoughts of the Nazarites oath which no doubt they would have uttered in words, had they not been prevented of Christ. For men being offended at the vileness of the person, they cannot choose but doubt both of the Doctrine, and also of the Offices of Christ, and withal require external things for the confirmation both of doctrine, and also of Office. But behold what happeneth unto them which are offended at the baseness of persons. first of all, they hear the word with their Ears only: secondly, they testify of the same with their mouth only: thirdly, they wonder only at the word of grace, & do not truly believe the same: four, they are wholly offended at men's persons, despising that which, they do also despise doctrine and office. Physician heal thyself,) S. As if they should say, It is commonly said to the Physician or Chirurgeon which professeth that he can cure others, and is himself full of Soars, Physician heal thyself. Why should we not object the like unto thee? For if thou be he which healest the broken in heart, which delivereth all men from their unhappiness and maketh them happy, why dost thou not first of all & especially show thy power upon thy own Citizens, and Kinsfolk? C. By these words of Christ we may casty gather, that he was contemptuously received of the Nazarites: for he bewrayeth that which they thought in their hearts: Then he layeth the blame upon themselves, in that he abstained from shewing Miracles among them: and he reproveth their wickedness, in that they give no honour to the Lords Prophet. The objection which he preventeth is thus, It is no marvel if countrymen have him in no Estimation and price, seeing he did not honour his own Country with miracles, as he did other Places: Wherefore this is Just vengeance if he be rejected of his own, whom he less regardeth then any other. And this is the meaning of the common Proverb, that the Physician should first begin to Cure himself & his, before he take in hand to cure any others. The sum of the objection is, that Christ did preposterously, in making other Cities of Galilee famous with Miracles, and neglected his own Country. And this seemed to the Nazarites an honest excuse, why they in like manner might reject him. Whatsoever we have heard done in Capernaum) S. The requiring of Miracles followeth the contempt of Doctrine and of duty. It is great impiety not to be contented with the simple word of God but over and above the same to require Signs and Miracles for the confirmation of Doctrine. B. By these and the Words going before, the Lord hath sufficiently declared, that this order of Love is given to Nature, that every one should have first of all a care for himself. 1. Tim. 5.8 Wherefore S. Paul writeth, that he which neglecteth the same is worse than an Infidel. For they also which are without Faith are taught by nature to provide for themselves and their friends, and they count that good turn done to themselves which their Friends receive. But it is one thing to Minister things necessary for the body, and another thing to work the Wonders of God. Howbeit in all kind of weldoinge the will of GOD ought first of all to be considered: the which well doing, so long as it commandeth no other thing, there is cause why every one should care for those especially which are nearest to him in flesh: but when GOD commandeth the contrary, we must then forego the course and order of Nature. This thing that Woman observed, of whom our saviour speaketh anon, who at the commandment of Elias, ●. Ki. 13.17 provided meat for him, before She provided for her Son, in that great Famine. The like consideration is to be had of spiritual beneficence, when spiritual things are to be dispensed. 24. And he said, verily, I say unto you, no Prophet is accepted in his own Country. C. Christ blameth the Nazarites, for that he declared not his in miracles among them, as he did elsewhere. For the unbelief of men will not give leave unto God to work in their salvation as it is to be wished. Hereupon it is said in another place, And he could there show no mighty work, Mat. 13.58 Mark. 6.5. because they believed not on him. Not that it is in man's will to tie God's power: but because they deprive themselves of the fruit of his works, which by infidelity make themselves unworthy. Wherefore the answer is as much as if Christ had said, If so be ye will be partakers of miracles, why do ye not give place unto GOD? Yea, why do ye proudly reject the Minister, of his power? S. I use not here my will, the cause is rather to be imputed unto you: I am not regarded of you, and the common saying is fulfilled in me, a Prophet is not esteemed in his own country. C. Ye have therefore the Just reward of your contempt, in that I over passing you, show myself by miracles in other places to be the Messiah of God, to whom the restoring of the Church is committed. And in very deed that ingratitude was not tolerable, that seeing God would have his Son to be brought up in their City, they despised such a Nursery. Wherefore of right he drew his hand from thence, lest he should be a scorn to such wicked contemners. Moreover hereby let us learn, how greatly the Lord esteemeth his Word: Who to punish the contempt thereof, taketh utterly away his Graces, which are Testimonies of his presence. S. But Christ spoke not this Proverb, because he was ambitious, and would be honoured with external honour of his Citizens: but he required that Honour which was due to his Office, that is to say, that they would believe his Gospel. Read more in our Annotations upon the 57 verse in the 13. of Matthew. 25. But I tell you of a truth, Many Widows were in Israel in the days of Elias, when Heaven was shut three years & six months, when great famishment was throughout all the Land. But I tell you) E. This conjunction (but) is not superfluous. For this part is set against that place which went before concerning contempt: so that his words are thus much in effect, ye contemn me, because I am at hand, but it is not given to all men to have such a one as I am. Many Widows were in Israel) C: After that Christ had laid the blame on them because they were destitute of miracles, he proveth now by two examples that it ought not to seem absurd, if GOD prefer Strangers before them of the household: and that he ought not to be blamed if he obey God's calling, as did Elias and Elizeus in time past. And withal he giveth a nip unto their vain Confidence, for that they would have him subject and tied unto them, because he was brought up among them. At what time (saith he) there was a great Famine by the space of two Years and six Months, there were many Widows in the Land of Israel, to Relieve whose need the Prophet Elias was not Commanded, ●. Kin. 17.9 but was sent unto a strange Woman that was a Widow in Sarepta a City of Sydon. 27. And many Lepers were in Israel in the time of Elizeus the Prophet: and none of them was cleansed, saving Nahaman the Syrian. C. Christ therefore added this to show that he must have respect unto the will of his Father, 4. Kin. 5.14. and that of his own will he took nothing upon him. For why was Elias sent unto a strange Widow, but only because it so pleased God to have it? Also, why did not the same befall other Lepers, which happened to Naaman a stranger, but only because Elizeus had received no such commandment of the Lord? C. And although Christ doth particularly wound the Nazarites with these Examples, yet notwithstanding withal he reprehendeth the ingratitude of the whole Nation, because all of them for the most part were wont the nearer that GOD came unto them the more disdainfully to contemn him. For how cometh it to pass that GOD should prefer a Strange Woman before all the Israelites, but only because the Prophet being rejected of them, was constrained, to seek his abode in a profane Land. Also, to what end would the Lord have Naaman the Syrian to be healed of Elizeus, but only to the shame and reproach of the people of Israel? Therefore the sense and meaning is this, The same happeneth now which came to pass long ago, at what time the Lord sent his power to strangers which were far of, because he was rejected of his own people. Nevertheless Christ giveth us to understand, that nothing of his own glory is diminished, in that he is not regarded of his own Countrymen: because GOD cannot adorn and extol his Son in another place without their Ignominy and shame, even as before time he honoured his Prophets in the midst of the Gentiles. By this means the proud and foolish boasting of the Flesh is beaten down, seeing we see that the Lord doth reign and send down his gracious Dew, not only where and when it pleaseth him, but also in far Corners, not regarding the Land which he had chosen for his Inheritance. And hereof we may gather a general Doctrine, namely, that it is not our part to prescribe and appoint unto GOD how he shall bestow his Benefits, who at his own pleasure advanceth to honour the basest, and most contemptible, rejecting the chief. We must also note the Antithesis, or Comparison between Israel and the profane Gentiles: and with all we must know, that none are chosen before others for their own worthiness: but that the same cometh rather to pass by the wonderful Counsel of GOD, the reason whereof though it be hidden from us, yet notwithstanding, we must adore the height & depth of the same. 28. And all they in the synagogue, when they heard these things were filled with wrath. B. The Nazarites were greatly offended with this Reprehension. C. They understood whereunto those two Examples tended, which Christ had uttered, namely, that the Grace of God should be taken from them and be bestowed elsewhere. Therefore they took it to their reproach. But when their Consciences should have been pricked to the quick, and correcting and amending their faults should have fought for remedy, they are only moved with fury, and outrage. Thus the wicked do not only resist the judgements of GOD obstinately, but do also cruelly set upon his servants. notwithstanding hereby it appeareth, of what force those reprehensions be which proceeded from the Spirit of God. For they inflame their minds with madness, which would willingly make a scorn of them. So that there is no cause why we should marvel to see the wicked at this day, when they are provoked by the preaching of the Gospel, to utter their blasphemies, being ready also to kill the ministers thereof: for they will admit no new or strange thing. 29. And rose up, and thrust him out of the City, and led him even unto the edge of the Hill, (whereon their City was built) that they might cast him down headlong. A. If so be that Christ had flattered them after the manner of the Pharisees, they would have honoured him greatly. R. But because he noted their ingratitude & unbelief by his Sermon, they are so mad and outrageous against him, that they seek to destroy him not only as a simple Heretic, but also as the author of all impiety, and some execrable Manster, hated of God and men. Hear, in the Nazarites let us behold what is the lot of the ministers of God's word among wicked men. For even as Christ was Derided of his Citizens, preaching the Gospel out of Esay, & the Law setting threatenings and punishment before their eyes, was carried to death: even so all the ministers of God's word, if they preach Christ & the magnificent promises of the Gospel, and do place their hearers in the kingdom of heaven, and in everlasting felicity, their reward at the hands of the wicked is to be laughed to scorn, and to be disdained as a babbler. And if they preach the Law and the threatenings of the law, and cry out against the sins of men, and deliver them unto Satan for the destruction of the flesh, that the soul may be saved in the day of the Lord jesus, then are they called railing Knaves, Traitors, seditious persons, and such as are unworthy to live upon the Earth: and they are carried to death even as if they were the most wicked of all other. For thus it is wont to come to pass, Math. 7. ● that when pearls are cast before Swine, and that which is holy given to Dogs, the one will tread the Pearls under their feet, and the other turning upon their Benefactors will all to rend them. What then? Shall not the Word of God therefore be preached? Yes verily it must be preached. For although there be many which contemn and persecute the same, yet notwithstanding the lord hath always his sheep which hear the voice of the shepherd: and although the Preacher of the word be in many dangers, yet nevertheless not one of his Enemies can hurt the lest hair of his head without the good will of God. 30. But he passing through the midst of them, went his way. C. Luke giveth us to understand that Christ miraculously by his Divine power escaped present death. R. The Nazarites held him Captive, and led him to cast him down headlong from the top of the Hill, but he escaped from them so freely, that they themselves know not by what means he had gotten out of their hands. C. By which example we are taught, that although the adversaries prevail, so that our life seem subject unto their will, yet notwithstanding the power of GOD shall have the maisterye to save and defend us, so long as it is his pleasure to keep us in the World. For GOD can tie their hands, dazzle their Eyes, and bereave them of their Wits, to have his purpose. This power shall always prevail, how soever the wicked fret, and fume. C. For thus saith Christ in an other place, Ihon. 11.9. Are there not Twelve hours in the day? If any man walk in the day he stumbleth not, because he hath the light of this World. By which Words he showeth that every one doth walk fastly, until such time as he hath run the Race of his calling, the ending of the which Race he calleth the twelfth hour of the day. Many are in danger while they walk in God's calling, but it is most certain that no danger can harm them, until their time be come. So Paul was often times in peril of his Life: but he escaped from Time, to Time, until his hour was come. Act. 12 9 So Peter was taken of Herod, and reserved in bonds to die: but yet, because his twelfth Hour was not then come, he escaped out of prison. Let us therefore all learn to stay ourselves upon God's providence, and to be therewithal contented▪ And if he suffer us to pearish as he hath suffered many others (howbeit they are not properly said to pearish which die in the Lord) let us know that our hour is then come. 31. And he came down to Capernaum a City of GALILEE, and there taught them on the Sabaoth days. R. This is the vengeance which Christ taketh on his Citizens; he commandeth not fire to come down from Heaven, he raiseth not up a flood of waters, he maketh not their fields barren, neither doth he send the plague of Pestilence upon them: but only followeth his own calling. And what calling is that? First, as touching the abasing and emptying of himself, his calling was, not to revenge himself, but to leave Vengeance to the Lord GOD his Father: according to this place, Vengeance is mine, Deu. 32.3 and I will repay. Christ therefore obeying this calling, so resigned Vengeance unto God, that he doth not hurt on hair of the heads of the Citizens for the injury done unto him. Secondly as touching his Ministry, he was called to Preach the Gospel, as we have heard out of the Prophet. Wherefore not seeking vengeance, but the fulfilling of his calling, he went to Capernaum a City of Galilee. And there taught them] A. What he taught, Matthew showeth saying, From that time jesus began to preach, and say, Mat. 4.17. Repent, for the kingdom of Heaven is at hand. 32. And they were astonied at his Doctrine: for his preaching was with power. R. Behold here what felloweth Patience: The Nazarites contemn, & the Capernaites are astonished. The Nazarites scorn and reject Christ, but the Capernaites wonder and receive his word with great veneration. Wherefore? For his preaching was with power) That is to say, He taught them as one having authority, Mat. 7.29. & not as the Scribes R For the Scribes if they expounded the law, taught that the same was fulfilled by external works, & their doctrine was nothing else but a Philosophical doctrine concerning virtues. But when Christ took in hand to expound the Law, he did most gravely show that not only external Works, but also the most holy and undefiled motions of the heart, were required by the Law. As may be seen by that notable Sermon which Christ made, Mat. 5.21. contained in the fift of Matthew. Christ also preached otherwise then did the Scribes, concerning good works, remission of sins, and the true worship of God. And last of all because he confirmed that with notable signs & miracles which he taught: which the Scribes could not do. 33. And in the synagogue there was a man, which had an unclean spirit of a Devil, and cried with a loud voice. A. The Evangelist Mark also, maketh mention of this story in his first Chapter beginning at the 23. verse. Which had an unclean Spirit] C. This speech is as much as if Luke had said, that the man was carried with the inspiration of the Devil. For by the sufferance of God Satan had possessed the powers of the mind, so that he constrained them at his own will to say & to do what soever he would have them. Therefore when Demoniakes do speak, it is the Devil that speaketh in them & by them, who hath leave to rule. Concerning this & the verse following, read the 24. verse of the first Chapter of Mark. 35. And jesus rebuked him, saying, hold thy peace & come out of him. And when the devil had thrown him in the mids, he came out of him, and hurt him not. A. Beside the reasons alleged in the first of Mark, why Christ commanded the Devil to hold his peace, this also may be added, namely: R. that Christ might confirm the Gospel which he had hitherto preached in words, by a miracle as by a certain seal. He preached that he was sent of God to preach deliverance to the captives, & sight to the blind: that is to say, that he would deliver men from sin & from the power of Satan. Therefore when one possessed with a Devil was offered unto him in the synagogue, he commanded the Devil to hold his peace, and behold he is silent: he commanded him to go out of the man, and behold the Devil casteth the man in the midst, but did him no harm, and by and by went out of him. And Christ did this miracle in the Demoniake to confirm by an external seal, that power was given unto him over Satan, & that it was true which he had preached, that he was sent to deliver all those that believe in him from all their sins, and from death, and to restore them to perfect felicity. For to this end did Christ work his miracles, that they might be sure Seals of the Gospel, and public testimonies of the Doctrine of remission of sins by Faith in Christ. And when the devil had thrown him] By these words we have to understand, that the nature of Satan is such, that he raiseth up great Tumults against the Gospel of Christ, and the faithful. But if thou stand fast in the word of Christ he shall do thee no harm at all. Read the first of Mark. 37. And the fame of him spread abroad throughout every place of the country round about. R. That which Christ sought by his miracle, he also obtained. For he sought by this miracle, to have that fame of his name spread every where, to have his Majesty openly revealed, and the truth of his doctrine known. And this he sought not for the carnal glory of his name (as ambitious men do) but for our spiritual profit: to the end that we being drawn by the fame of his name, might believe his Gospel, and might be justified by faith: and that being justified by faith we might have peace with God through jesus Christ. 38. And when he was risen up and come out of the synagogue he entered into Simons house: and Simons wives mother was taken with a great fever, and they made intercession to him for her. R. In this place we must note the great humility of Christ. For being now in the famous City Capernaum, in the which he was now in great estimation for his Miracles, he lodgeth not with the rich men & famous Pharisees, whose favour he might have gotten wi●h one word (they being as yet his friends) but he lodgeth in the poor Cottage of a fisher man, in that which a sick old Woman lay on Bed. Christ did this to this end and purpose, not to teach us that rich men, & Noble men are quite rejected from God. (For God respecteth no man's parson) but he cometh to this poor Cottage, to show that Poverty and sickness is not so much neglected and contemned with God, as it is with men. For in this World there is nothing more abject than poor men, nothing less regarded than such as are sick. But Christ cometh to these, and showeth that of all others he hath most care for them. Wherefore let not them which are oppressed with Poverty, & afflicted with sickness, faint and be discouraged, neither let them think that they for their Poverty and sickness are rejected of God: but let them be sure that the more they are pressed down with afflictions, the more they are beloved and regarded of God. And they made incercess.] A. The piety of this Family which was in the house of Simon Peter is set before us to be imitated. For they nourish the mother in Law which was troublesome both for her years and also for her sickness: beside this they pray unto Christ for her health. Most contrary therefore unto these are some at this day, who much disdain old Women, and when they are sick, will sooner desire that the Devil would fetch them, than that they might be restored unto health. Than the which mind, what can be more beastly and cruel? For old age is honourable among the wild and barbarous people: and dare these curse the same in a very old Woman? Among the gifts of GOD old age is not the least. What madness than is that, to curse an old Body for the Gift of God? But commonly it cometh to pass by the Just judgement of GOD, that those Varlets which despise this gift of God never are Partakers thereof themselves. A. This story is touched in the eight Chapter of Matthew, verse 14. and in the first of Mark, verse 29. 42. As soon as it was day, he departed and went into a Desert place: and the People sought him, and came to him, and kept him that he should not depart from them. R. Mark saith that he prayed in this place. The prayer of christ was not without effect. For seeing he hath made God so favourable towards us, that he acknowledgeth us to be his sons through Christ, he hath also obtained for us the spirit of adoption whereby we cry Abba, Father. Read more concerning this in the 23. verse of the fourteen Chap. of Math. And the People sought him) A. Mark hath, Mark. 1.37 All men seek the: to the which he answered: Let us go into the next villages, that I may preach there also, for therefore am I come. But our Evangelist hath as followeth. 43. And he said unto them, I must preach the Kingdom of God to other Cities also: for therefore am I sent. C. By these words Christ declareth how diligent he was to preach the Gospel, and to discharge his office. R. As if he should say, I am not sent to dwell in Capernaum only, but to preach the Gospel in every part of jury. Wherefore I must not have regard where I may live more securely and honourably, but where I may follow my calling. C. But if any man demand whether it is better yea, or no, for the ministers of the Gospel to be wanderers abroad, & sparingly to deliver God's doctrine in divers places, or to abide in teaching those Hearers which they have once gotten. We answer that the action of Christ, of that which mention is made here, was grounded upon excellent reason, because it was agreeing with the commandment & calling of his father. For Christ had but a short time to go throughout all judea, to stir up men's minds as if it had been with the sound of a Trumpet, to hear the Gospel. 44. And he preached in the synagogues of Galilee. A. Mark addeth, And he cast out Devils. For the Lord wrought divers miracles to confirm his doctrine. R. And by the way we have a worthy example of obedience. For Christ might have lived with great honour in Capernaum: but he rather chose to obey his Father's calling, then to follow his carnal commodities. First of all for this cause, that by his obedience he might make God favourable unto us, and might satisfy for our sins: secondly, that by his example he might learn us obedience, that which we own also unto our divine calling. For if by Faith in Christ we follow Gods calling, verily, even as God hath exalted Christ being obedient to him even to the death of the Cross, so also, he will exalt us into perpetual Felicity. ❧ THE V CHAP. IT came to pass that when the people pressed upon him to hear the word of GOD, he stood by the Lake of Genazareth. Bu. Luke by this History declareth unto us, how Peter & the rest were called to the company of Christ, to the end they might be instructed by him, & prepared for the office of the Apostelship. And the miracle of the Fishes doth notably agree with the apostleship, and with the Ministry of the Gospel. For by the great multitude of Fishes which were caught, Christ noteth unto us, the great efficacy of the Gospel, the which should bring great plenty of sinners, out of the kingdom of the Devil into the kingdom of God. And Christ himself doth so interpret it when he saith that, Peter, james, Andrew, & John, shallbe fishers of men. (Pressed upon him) A. Hereby we see with what fervency the hearers came to hear the word of God believing that the same was the word of God which christ preached (To herae the word of God) If we will believe in christ, Rom. 10.14 we must hear the word. For how shall they believe in him of whom they have not heard? A. And although GOD can give knowledge unto men otherwise then by the Instrument of preaching, yet notwithstanding this is his ordinary mean of dispersing that they which will attain Salvation by Faith in christ must give ear unto god's word (By the lake of Genazareth) Mathe. and Mark according to their usual phrase of speech, call it the sea of Galilee. 2. And saw two shpipes stand by the Lakes side: but the Fishermen were gone out of them, and were washing their Nets. (And saw two ships) A. The other two Evangelists Matthew and Mark omit this. (And were washing their Nets) As if Luke should say. They were out of all hope to take any fishes seeing neither occasion to take fish, nor yet any profit at all of their Labour. A. But God is wont to declare his power in matters past man's hope. 3. And he entered into one of the ships which pertained to Simon and prayed him that he would thrust out a little from the Land: and he sat down, and taught the People out of the Ship. (And prayed him that he would) S. Hear we have an Example of humility and gentleness in Christ, who being the Son of God, and having all things in his power, did not for all that command Peter, neither constrain him with force, but gently entreated him (And he sat down and taught) R. Because the people came with such press and throng unto christ as he stood upon the shore, that he was in danger to fall from of the bank into the lake: although he could have stood upon the brink as a brazen wall, yet notwithstanding being unwilling to tempt his heavenly Father, he used those means which his Father had appointed, and therefore entered into the ship sat down, and taught. But what he preached Luke doth not declare in this place: But the first Sermon of christ (which was. Mat 4.17, Luke. 4.18 Repent for the Kingdom of heaven is at hand) And that which he made out of Esay in his own Country are worthy to be noted. For they are as it were a brief Sum of all the Sermons which christ made. 4 When he had left speaking he said unto Simon. launch out into the deep, and let s●ip your Nets to make a draft. (launch into the deep) BU. By these Words he teacheth how vain a thing it is, to teach or command any thing without his commandment and power: contrariwise where the word is preached with his commandment and name, an infinite number are taken with the Net of the gospel. For Matthew compareth the preaching of the Gospel to fishing, Mat. 13.47 because as a net cast into the Sea taketh divers fishes, so the Gospel being preached in the world, bringeth divers men unto the Church of God. But the purpose of christ was by this Miracle not so much to signify what should come to pass, as withal to annymate these to follow him being poor, & not only a little before cast forth of his neighbours and acquaintance, but also abiudged to death. R. By this miracle also is proved that christ is Lord not only of the earth, but also of the Sea and of all things which are therein. For if so be, he were not Lord o● the fishes in the Sea, how could it come to pass that at his word so great a multitude of fishes should be enclosed. Hereby also we are taught from whence the blessing, increase or gain of our labour cometh: and furthermore that nothing falleth out prosperously, fortunately, and happily for us, but that which is warranted by the lords Commandment. Except the Word of God teach us the contrary, let us do all things liberally, nothing doubting, but that whatsoever we do shall please God, so that we pass not the Lymmits of our calling: waiting and attending what the Lord will command, never declining from his Commandments or word. And we must note that although we see not the blessing and increase of our true and daily labour, yet notwithstanding we must labour still. For christ said. Launch into the deep, and let slip your nets to make a draft. He which commandeth the fishermen here to let slip their nets, by the very same also commandeth all men to follow their calling and labour: not to forsake their Office and trade, & to give themselves to Idleness. To the which effect pertain these sentences also. In the sweat of thy Face, Gen. 3.19. Psa. 128.2 thou shalt eat thy Bread. Also. Thou shalt eat the Labours of thy hands, O well is thee, and happy shalt thou be. Again He which will not labour let him not eat. 2. The 3.10 In salomon's proverbs the like are plentifully. 5 And Simon answered & said unto him. Master, we have laboured all the night, and have taken nothing, Nevertheless at thy Commandment I will lose forth the Net. C. There is no doubt, but that Peter knowing christ to be a teacher & reverencing him in his mind, called him Master. Notwithstanding, as yet he had not so profited that he deserved to be counted for a Disciple, neither is it sufficient to think reverently of christ, except we embracing his doctrine with the obedience of Faith, consider what he would have done. And although he have but a small or no taste at all of the Gospel, yet nevertheless he showeth howmuch he attributeth unto christ, when as he being wearied with vain Labour, beginneth to assay a fresh that which before he had tempted in vain. Therefore it cannot be denied but that christ and his authority prevailed much with him. But a particular faith to one commandment of christ alone (and that in private & earthily business) had not made Peter a Christian, or given him place among God's Children, except he had been brought from this beginning of obedience, to full & perfect obedience. Moreover seeing Peter was so ready to obey the Commandment of christ, whom as yet he knew not neither to be the son of God, nor yet a Prophet. We have no excuse for our negligence, in that we acknowledging christ to be our lord, our king, & judge will not once move our finger to do that duty which very often he commandeth us to do. 6. And when they had this don, they enclosed a great multitude of fishes, but their Net broke. (And when they had done.) S. At the first they disinherited their labour, but now they obey Chrysts commandment without delay. They do not foreslew their Labour in which and by which God, as by an ordinary mean doth bless. (They enclosed a great Multitude of Fishes) C. The end of this miracle was, that Chrysts Divinity being known, Peter and others might give their Names unto christ to be his Disciples. Notwithstanding we are generally taught not to mistrust the the blessing of God in our Labour, so often as we put forth our hand at the Commandment of christ. (But their Net broke) C. Luke giveth us to understand that the multitude of fishes was so great that in breaking the Nets, and in sinking the ship, it drew the minds of the beholders into admiration. For it was meet that the glory of christ should be revealed by this miracle, that he might have thereby authority and credit. 8 When Simon Peter saw this, he fell down at jesus knees saying, lord go from me, for I am a sinful man. (When Simon Peter saw this) C. All though it be commonly seen that fishers make vain casts, and the one prosperous cast doth make a men's for all the labour lost before: yet notwithstanding the miracle appeared by this circumstance, that they having laboured all the Night, (the which is the fittest time to take fish) and taken nothing, suddenly so great a multitude of fishes should be enclosed in their net, as filled the ships. Peter therefore and his mates knew well enough that such a booty passing measure, happened not unto them by chasice, but by God's appointment. (He fell down at jesus knees) S. This gesture declareth a grateful mind in Peter. By the which Example let us learn to be thankful unto God for his Benefits bestowed upon us. Thanks giving proceedeth of Faith: which cannot be unthankful unto God. (Go from me) C. Though men by continual wishes desire the presence of God, yet notwithstanding it must needs be that men shall tremble and be overwhelmed with fear, so soon as God appeareth until he give comfort. And his presence is therefore fearful, because they begin then to see their own Weakness, yea with how great a heap of Evils they are replenished. After this manner Peter so reverenceth christ in the miracle that being terrified with his majesty, he shunneth the same so much as he can. A. Depart from me O Lord (saith he) for I am a sinful man. This voice proceedeth from a contrite and broken heart, acknowledging his own unworthiness. 9 For he was utterly astonished and all that were with him at the draft of fishes which they had taken. C. As if Luke should have said. This happened not to Peter alone, but to the rest which were in the Ship For they were sore afraid. Wherefore we see that all men are naturally afraid at the presence of God. And the same is profitable for us, that our pride and vain confidence in ourselves may be beaten down so that we may be immediately after the same comforted, as Peter was with the comfortable answer of christ. 10 And so was also james and john the sons of zebedee, which were partners with Simon. And jesus said unto Simon fear not from henceforth thou shalt catch men. (Fear not) B. As if he should say, cast aside this vain fear by which ye are astonished at my divinity declared by the miracle. I did not reveal the same to drive you away from me but rather that I might invite you to follow me, & to declare that I am endued with my father's power, & how that all things are subject unto me. Pray not me therefore to departed from you, but rather pray ye that forsaking all ye may have power to follow me & to clean unto me. C. Furthermore he said unto Peter (From henceforth thou shalt catch men) In steed of the which Matthew hath, I will make you to become fishers of men. By which words we are taught that Peter and the other three were not only appointed disciples of christ, but also created Apostles, or at least chosen in hope of the Apostleshyppe. Therefore there is here describe not only a general calling unto Faith, but a special also to a certain office. We grant that as yet the office of teaching is not committed unto them but yet christ receiveth them into his company, that he might make them apt to teach. For Christ did not chose these ignorant and unlearned men to leave them still in their ignorance, but to frame them to the evangelical function. As we have said before in cap. 4. of Mat. verse. 18. 11. And when they had brought up their boats to the shore, they forsook all, and followed him. A. Hear the efficacy of Christ's voice is commended unto as. R. Surely in every promise of the Gospel, there are such Divine and heavenly Graces comprehended and setfoorth, that he which considereth & tasteth but the least part of them by faith he cannot stay himself but he must needs submit himself wholly, and cleave unto christ. The Kingdom of heaven (saith the lord) is like unto Treasure hidden in the field the which, Mat. 13.44 when a man hath found, he hideth, and for joy thereof, he goeth his way, and selleth all that he hath, & buyeth the field. And again he saith, The Kingdom of Heaven is like to a Merchant man seeking goodly pearls, Mat. 13.45 which when he had found one precious pearl, went and sold all that he had and bought it. This precious pearl signifieth heavenly joy, and perfect Felicity which lieth hid in the shell of the Gospel. He which findeth this Pearl in the Gospel by faith will rather forsake all than leave the Gospel. These Fishermen found such Treasure, such riches, and so great Felicity in this Gospel that they rather chose to forsake all, than not to follow christ which called them. Read for the verses following the eight Cap. of Matthew. Verse 2. and Mark 1. Cap. Verse. 40. 15. But so much the more went there a Fame abroad of him, and much people came together to hear, and to be healed of him from their infirmities. BU. This is the end of the miracles and benefits of christ, that he might be known unto many, that many might come unto him to crave help and health, and might receive the same. The which came to pass, as the effect of Chrysts power, which is here to be seen by the coming of the people unto him. 16. And he kept himself a part in the Wilderness and prayed. R. Again christ shunneth the multitude, and goeth into a Desert place, least in gathering unto him heaps of People, he might seem to be vain glorious, or else to move sedition against the Civil magistrate. He went apart also to rest himself from his labours for a time, which he took in preaching the Gospel, and in healing the sick (And prayed) R. We must note here with what things christ did recreate his mind in his Solitariness. Surely with Prayer, giving thanks unto GOD the Father for the benefits which he gave unto men by him his son. What can be more sweet than prayer by which we talk with the Lord our God, and do confer with him by Familiar Speech? For GOD is our Father, our saviour, our redeemer, & our Felicity. 17 And it came to pass on a certain Day as he was teaching that there were pharisees and Doctors of that law by which were come out of all towns of Galilee and jury and Jerusalem, and the Power of the Lord was present to heal them. R. first of all christ here showeth what the Majesty of the true Messiah is, & what is his proper Office, for the which he was sent into this world, secondly he addeth a miracle that he might confirm that in deed which he had spoken before in words (And the power of the Lord was present) Was not the Power of healing present with christ before? Surely, christ was always endued with the power of healing, but the same did always show itself in christ. But then especially it did appear, when christ occupied in teaching and preaching the Gospel, that miracles might appear to be Testimonies and Seals of the Gospel Concerning that which followeth unto the 30. verse. Read our annotations upon the ninth Chapter of Matthew. Verse 1. and of Mark cap. second verse. 3. 30 But they that were scribes and pharisees among them, murmured against his Disciples, saying, Why do ye eat and drink with Publicans and Sinners? R. Here now the pharisees bewray their Envious mind, which a little before they had conceived against christ: For the pharisees according to their malicious nature, speak evil of that which was a singular virtue in christ saying. (Why do ye eat) As if they say. Ye have a Master which professeth himself to be a teacher of righteousness: But behold he doth not only talk with unrighteous persons, but doth also familiarly live with them. Why then may we not judge of him according to his Fellowship? Sinners are his companions, therefore he himself is a sinner. Like will to like. A. Behold here a cloak of hypocrisy by which these Wicked men went about to draw away the disciples which were lately come into the Fellowship of christ. But concerning this whole matter. Read the ninth of Matthew, beginning at the Eleventh Verse. Chapter the 6. AND it CAME to pass on the second Saboth, after the first, that he went through the corn fields: and his Disciples plucked the Ears of Corn, and did eat, and rubbed them in their Hands. R. There is a common proverb. He that pleaseth all men must rise very early. By which is mente, that the judgements of men are so perverse and wayward, that no man be he never so righteous and Godly can thoroughly satisfy every one. And that this is the lot of men borne and conceived in Sin, it is no marvel, but this is wonderful that the same should happen unto our Lord jesus christ, who did do sin. Neither was there any guile found in his mouth. For before it is written that the pharisees & scribes murmured against christ because he did not prescribe ordinary fastings, and ordinary Prayers unto his Disciples. So that christ could never teach so truly or do so well, but there were some which would reprehend the same. But the more vain that the slanders and Complaints of the Enemies of christ are, so much more true and divine are the apologies and answers of christ, and are to be accounted of us for heavenly Oracles. A. Now therefore the pharisees seek new occasion to cavil with christ in his Disciples, as if he kept those with him with which made no Religion of the Saboth. (On the second Saboth after the first) A. This second Saboth after the first is diversely expounded. Some thus. In great Feasts (as were the Pasover the Feast of Tabernacles, and the Feast of Dedication) the first day was most holy, but the Days following until the last were nothing so solempn: Nevertheless they were all called Saboths'. Howbeit it was lawful on those Days by the Law to provide those Things that pertained to food, whereby it doth evidently appear, how Malicious the pharisees were, who would take even the less occasion to reprehend th● Disciples, and to disprove and detain the Lord. This opinion Chrysostom followeth. Other some think the to be called the second Saboth after the first, which was called the seventh day, which was holy with the first Day in the feast of Pasover, in the which it was not lawful to do any manner of work.. But their opinion is best to be liked of, Exo. 12.16 which by the second Saboth after the first, understand the second Solemn Feast in the year. For the Name seemeth very well to signify that the same should be the second Saboth after the first, which was the second yearly principal Saboth. For the first was the Feast of Pasover. Read the first Verse of the twelfth Chapter of Matthew, both concerning this Feast, and also concerning that which followeth unto the twelfth verse and for the Exposition of the twelfth Verse. Read the thirteen Verse of the 3. Chapter of Mark. 13. And as so●ne as it was Day, he called his Disciples: and of them he choase Twelve, whom he called Apostles. B. Behold this Business, for the which the LORD continued in Prayer all the Night. For he minded to choose Companions in the Work of the Gospel: And he choase out of the whole Number of his disciples, Twelve, whom he called Apostles. That is to say, sent Messengers, Ambassadors, or Legates. For the Greek Word APOSTELEIN (from the which this Name Apostle cometh) stgnyfieth to send forth with Charge. C. Therefore, that which is here said. Whom also he named Apostles, may be Expounded two manner of Ways, either that afterward he enjoining unto them their office gave unto them that Name, or else, that he gave unto them this Title in hope of the Dignity to come, to the end, they might know to what end they were taken from the Common sort, and to what use they were appointed, the which latter Exposition agreeth with the Words of Mark, who saith, that christ made Twelve that they might be with him, and that he might send them forth to preach. Concerning the Exposition of the three next verses following. Read the tenth Chapter of Matthew beginning at the first Verse. And the third of Mark the sixteen Verse. Mar. 3.14. For the seventeen Verse, the third Chapter of Mark, and the thyrteene and seven Verses. For the 18. Verse. Read the Exposition of the fifth Chapter going before the 15. Verse. For the nintene Verse. Read the ninth Chapter of Matthew Verse 22. For the rest unto the 24. Verse. Read the 5. Chapter of Matthew beginning at the 3. Verse. 24. But woe unto you that are Rich: For ye have your consolation. C. As Luke hath repeated only four principal Parts of Blessings: So now he setteth against them four Curses, answering the same. And this Comparison serveth not only to terrify the Wicked, but also to stir up the Faithful, least they sleep in the vain and captious snares of the World. For we know how easy a thing it is to make men drunk with prosperity, and to ensnare them with the flattering Enticements of men. Whereupon also it cometh to pass that the Reprobate are oftentimes hated of the Children of God, for that they see them in such prosperity. But he doth not curse all sorts of rich men but those only which have their consolation in this world, that is to say which build so upon their prosperity, that they forget and regard not the Life to come. Therefore, the meaning of christ is, that Riches are so far from making a man blessed, that oftentims they give occasion of Destruction. For GOD doth not exclude rich men out of the Kingdom of heaven, if so be they do not entangle themselves with the Snares of this World, by which they staying their hope upon Earth and Earthly things, shut the Gate of the Kingdom of Heaven against themselves. Sayncte Augustine going about very well to show, that riches of themselves are not a hindrance to the children of God, saith that poor Lazarus was received into the bosom of rich Abraham. Luk. 16.22 A. Therefore we must always remember the Admonition of the Prophet David saying. Psa. 62.11 If Riches increase, set not thine heart upon them. Also the Apostle Paul. Charge them which are Rich in this World, Ti. 1.6.17. that they be not high minded, nor trust in uncertain riches: but in the living God which giveth us aboundantely all Things to enjoy that they do good, that they be rich in good Works, etc. 25. Woe unto you that are full. For ye shall hunger. Woe be unto you that laugh: For ye shall wail and Weep. C. After the same manner and in that sense he curseth now those that are full, that he cursed before those that were rich. Namely, for that they being puffed up with the trust of present riches, do reject heaven and heavenly things. (Woe unto you that laugh) The like also were must understand of Laughing. For he meaneth here such laughers as are gyeven to Epicurish mirth and being settled in the Pleasures of the Flesh, do fly all Sorrow for the Defending of the GLORY of God. 26 Woe unto you when all men praise you: for so did their fathers to the false Prophets. C. In this place he setteth praise against hatred against separation, against Exprobration, and against ejection of the which he spoke in the 22. Verse going before. This last wo● pertaineth to the correcting of Ambition. For because nothing is more common than the desire of men's praises, christ to remove his Disciples from the same, showeth that the favour and commendation of men shall be dangerous and mortal. And this admonition specially appertaineth unto Teachers, in whom there is no mischief more to be feared then Ambition, because it can not but that they must needs falsify the Word of God, joh. 7.7. when they seek to please men, But verily they which are true Prophets and the ministers of christ, do testify with christ that the Works of men are evil. Therefore, as these cannot but hate them, so they cannot choose, but that they must speak falsely all the worst that they can of them. Esa. 40.11 2. Tim. 4 3 Hereof cometh an Infallible argument, that he teacheth not the words of christ which is commonly praised of men. Whereas christ saith. (All men) We must thereby understand the children of this World because they commend none but false Prophets and deceivers, For the Faithful and sincere ministers of wholesome Doctrine, have praise and favour with good and Godly men. Therefore the evil liking of the Flesh is here condemned: because no man can be the Servant of christ which seeketh to please men even as the Apostle Paul teacheth. ●●la. 1.10 Therefore the preacher of Christ shall be diligent to please all men, but in that which is good: the which seeing the reprobate like not, he can not please them. R. To be short christ doth not in this place condemn good fame but the vain persuasion of men, concerning praise and good Fame. For the Common sort of People judgeth not of matters according to truth and the very nature of them, but according to truth and the very nature-of them, but according to public fame. If a man be commended of all men, they that he hath a just cause, and think that he is godly exercised, & if a man be abjected & disdained almost of almen the think him to be unjust, and evil exercised. Wherefore the Common sor●e seek not whether the man's cause be just or no, but whether he be commended of the Common multitude or no, and have good fame, deeming therefore that he doth well because he pleaseth the greatest fort of men. Bot christ condemneth this persuasion, least any should depend upon man's judgement (For so did their Fathers to the false Prophets) R. The meaning is, that the greatest part of the Elders and Forefathers of the jews, joh. 15.15 did much more commend false Prophets then true Prophets: These they persecuted and punished but the other they ad●uanced to honour and enriched. A. Whereupon christ saith unto his Disciples. 1, Eph. 4 5 If ye were of the world the World would love his own, but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. And john writing of false Teachees, saith. They are of the World, therefore speak they of the World, & the World heareth them. It is no marvel therefore if the World favour and honour them. R. The Prophets of Baale lived a pleasant life under Achab, being among the greatest part counted both honourable and religious: but in the mean time Elias the Prophet of the Lord wandered from place to place, wanting the necessaries of this life, and the king seeking his death as a troubler of the wealth & state of Israel. Certain other of the Lords Prophets were constrained to hide themselves in dens and caves of the earth, and to be fed, not without great peril of their life, with bread and and water. ●. Ki. 18.13 We know also what happened unto that man of God Micheas under the same king: when as the false Prophets speaking well unto the king with one consent, were commended of all men, and had in great reverence. In Hezechias reign certain false Prophets, ● Ki. 22.27 as Phassur, Ananias, & many other prophesied, who were honoured from the most to the least: but jeremy the true Prophet of the Lord, ●●er. 37.15 〈◊〉 38.6. was so contemned that he was cast into the Dungeon. But by how much these & such like deceivers pleased the multitude of men, by somuch they displeased God: and the more honest name they had among men, somuch the more filthy and abominable they were in the sight of God. A. For that which is highly esteemed of men is an abomination unto God. Luk. 16.15 R. Whereupon also that happened unto them which was Prophesied of by jeremy, saying, With Sword, and with hunger shall those Prophets pearish. And the people to whom they preach, ●er. 14.16 shallbe cast out of Jerusalem, die of hunger. etc. A. Let these things comfort the faithful ministers of christ, whom the World counteth for the offscourings of all things. Concerning the exposition of the four next verses following, read the fifth Chapter of Matthew, verses 44.40.42. For the one and thirty verse, read the seventh Chapter of Matthew beginning at the 12. verse. And for the rest which followeth unto the 35. vers. read the fifth of Math. vers. 46.42. 35. But love ye your enemies, & do good and lend, looking for nothing again: and your reward shallbe great, & ye shallbe the Children of the highest: for he is kind to the unkind, and to the evil. Love ye your enemies] A. Read the 44. verse of the 5. of Matthew. Do good and lend] C. This sentence is drawn amiss to Usury, as though Christ did only in this place, only forbidden his disciples to lend upon usury. But it doth appear by the former speech that it hath a farther meaning. For after that Christ hath declared what the wicked are wont to do, namely, that they love their friends, and so forth, he addeth howmuch more he requireth of his Disciples, namely, that they love their enemies, that they do good freely, and that they lend freely. Now we see that this part (Looking for nothing again) is expounded amiss of usury, seeing that Christ exhorteth unto such duties as are to be done freely, showing that higher hath no acceptance with God. Not that he simply condemneth all those benefits which are done upon hope of Recompense: but showeth that they do nothing at all declare our love: because he is loving & beneficial to his neighbour in deed, which is moved to help them without any respect of his own commodity, but only respecting the need. A. Read more in the 12. vers. of the 5. of Mat. And for the next verse following, in the 48. of the same Chap. 37. judge not, and ye shall not be judged: condemn not & ye shall not be condemned: for give, and ye shallbe forgiven. judge not & ye shall not be judged] A. For this read the first verse of the seventh Chap. of Matthew. forgive, and ye shallbe forgiven] A. Math 6.14 The like sentence we have pronounced by Christ in Matthew, If ye forgive men their trespasses, your heavenly father will forgive you your trespasses. B. He willeth us to shun those things which tend to the breach of charity, and to embrace those things which springe from the same: as to remit, to give, to do good. To him that doth so shallbe given & that most abundantly: the which he understandeth by good measure, shaken together, and pressed down, with running ever, of that which there is mention made in the verse following. For these sentences are borrowed of the common phrase of speech, the which the Lord useth to exhort us to do unto all men as we would that they should do unto us. And withal also he giveth us to understand that it is ordained & appointed of God, that such as we have been to others ourselves, such we shall find others toward us, according to this saying, Pro. 11.27. He that searcheth for good things findeth favour: but who so seeketh after mischief, it shall happen unto him. Not that none shall be unthankfully dealt withal at their hands, to whom they have done good: but because it will come to pass by the goodness of God, that how unthankful soever they whom thou hast done good unto, thy good doing notwithstanding shall not be defrauded of her fruit, others supplying the same. Hereof also cometh that hundred fold in this life, Mar. 10.30 which they receive, that forsake any thing for Christ's sake. Pro. 11.24 Pro. 28 Whereupon Solomon saith, Some give, and yet wax rich: some are sparing though they have great riches, & yet are the poorer. So in like manner they which are malicious against other, seekers of revengement, mindful of wrongs passed, strait examiners & judgers of other men's faltes, shall find also, by God's justice, such as shall handle them after the like fashion. 38. give & it shallbe given unto you, good measure, pressed down, shaken together, and running over, shall men give into your bosoms: for with the same measure that ye meat with all, shall other men meat to you again. R. What doth he command to give? Good measure, pressed down, shaken together, and running over: and then shall men give the like good measure into your bosom again: for the same measure that ye meat to other men, shall others meat to you again. There are many places of scripture to commend unto us liberality, as those which before we have repeated. Moses also saith, When thou cuttest down thy harvest in thy field, Deu. 24▪ ● & haste forgot a sheaf in the field, thou shalt not go again to fet it: but it shallbe for the stranger, the fatherless, and the Widow: that the Lord thy God may bless thee in all the works of thy hand. And S. Paul saith, He which soweth sparingly, shall reap sparingly: 2. co 9 ●. and He that soweth bountifully, shall reap bountifully. etc. 39 And he put forth a similitude unto them: Can the blind lead the blind? Do they not both fall into the ditch? BU. The Lord, to the end he might the more surely print these things in the minds of his Disciples, added this common similitude, by which he teacheth that a form of life according to the prescript Law must not befe●cht from the blind Pharisees and such like: but from him, who delivereth the true interpretation of the law, & giveth strength also to fulfil the same. As if he should say, I by this sermon have so truly, perfectly, & plainly, delivered the sense of the law, that it cannot be but they which do otherwise interpret the law, be unlearned and blind Interpreters: and how can they that are blind lead the blind? And how soever the blind lead the blind, yet notwithstanding both fall into the ditch at last. Wherefore whosoever will have the true sense & meaning of the law, and will not fall into the deep ditch of blindness, must needs take heed of these scribes, Pharisees, & false Prophets, who deliver another sense of that law then that which I have declared. The like also he spoke of those which were offended at his doctrine, in the 15. of Math. vers. 14. Concerning the verse following, read the 10. of Math. the 24. vers. and the 15. of John, the 20. vers. For the rest unto the 45. vers. read the 7. of Math. the ●. vers. For the 45. vers. the 12. of Math. verse 34. And for the 46. vers. the 7. of Math. vers. 2●. ❧ THE VII. CAP. WHen he had ended all sayings, in the audience of the People, he entered into Capernaum. 2. And a certain Centurions servant, which was dear unto him, lay sick, and was in peril of death. 3. And when he heard of jesus, he sent unto him the Elders of the jews, beseeching him that he would come & heal his servant. A. Now followeth another miracle, the which Christ wrought being moved by the prayers and Faith of a certain Centurion, whose servant was sick. And a certain Centurion's servant] A. This history is at large declared and expounded in our annotations upon the eight Chapter of Math. beginning at the sixth verse. And when he heard of jesus] This was a wonderful submission that he himself neither durst come unto the Lord, nor suffer him to come into his house, thinking himself so impure an Ethnic, that he ought not to talk with so excellent a prophet of the jews. And whereas Matthew saith that the Centurion came unto Christ, Luke here expoundeth the same, that he did the same not by himself, but by others. Whereupon the Centurion sent word by his friends, saying, I thought not myself worthy to come unto thee. Moreover he sendeth unto Christ such messengers as were not of the common sort, or of his own servants, but those which were of estimation among the people of the jews both for their age and also for their authority, that is to say Seniors, or Elders. Read for that which followeth unto the 11. vers. in the 8. of Math. beginning at the 6. verse. ● 11. And it came to pass the day after, that he went into a City which is called Naim: & many of his disciples went with him and much people. A. The Evangelist Luke only, setteth forth this miracle, concerning the Widows son raised up by the power of Christ. And seeing we must observe and note that proportion in all the miracles of Christ▪ which Matthew teacheth in his eight Chapter the seventeen verse, let us know that this young man, whom Christ raised up from death, was a pattern of the spiritual life, which he hath restored unto us. Which is called Naim] The name of the City maketh for the certainty of the History. C. Hierom saith that there was a City in his time, which was called Naim, two Miles from Mounce Thabor Southward. And much people] This also maketh very much for the certainty of the History. For Christ had many that attended on him, and so had the Woman also for duties sake to make the funeral. Therefore the Resurrection of the young man was seen of so many witnesses, that there is no doubt of the truth and credit of the same. 12. When he came nigh to the Gate of the City, behold there was a dead man carried forth, which was the only son of his mother, and she was a Widow: and much people of the City was with her. And when he was come nigh the gate] C. The famousness also and great resort of this place made the miracle more renowned. For we know that there is great resort & passage through gates. Behold there was a dead] We must note here the manner not only of the jews, but also of the Gentiles whose public sepultures were not within the Cities but without, in some convenient & decent place. Whereupon Christ was buried without the City of Jerusalem in a Garden. Ihon. 13.41 And much people of the City was with her] Behold here the humanity of the Citizens of this City toward the Widow. 13. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. A. By this place Christ showeth both how he is affectionate towards the miserable, and also what power he hath over death and hell. For he seeing the calamity of the Widow was by & by moved with compassion, and comforteth her both with words saying, Weep not] And also with deeds, when he coming to the Coffin, called the dead man to life again, & restored him to his mother. What greater Clemency can there be spoken of that this? And this aught by so much the more to be observed, and noted in CHRIST, by how much he revealeth more secret mysteries unto us. For consider more diligently in this place, how readily Christ helpeth the Widow. For before the Widow prayeth, before she entreateth, yea before she thought of any such matter, he is moved with compassion towards the afflicted Widow, and offereth unto her of his own accord his beneficial help. C. So that this moved Christ to raise up the young man, for that he seeing the Widow deprived of her only son, had compassion on her. R. And in Christ we have expressed unto us the Image of those affections, which God the Father beareth towards men. For no man (saith S. John) hath seen God at any time, Ihon. ●. 28 the only begotten son which is in the bosom of the Father, hath showed him. And the apostle Paul saith, Christ is the Image of the invisible God. Col. 1.15 Wherefore it is manifest in Christ the the Father, is so full of pity and compassion, that he will help the lowly, the afflicted, and the oppressed before they pray. For so he speaketh by the mouth of the Prophet, saying, And it shall come to pass that before they cry I will hear them. isaiah. 66. ●● Esay. 66.8. CHRIST might have preserved the young man in health, before he had died: but thinkest thou that he maketh the answer unto thee, which he made to them which asked him concerning the man that was borne blind. Ihon. 9.3. For this young man died that the works of God might be seen in him: and the more impossible that the raising up of a dead man seemeth to be to flesh and blood, the more the glory of Christ shyveth, by the raising up of the dead. For this miracle testifieth as a heavenly Seal, that Christ is endued with divine Majesty, and Power, and that he is by Nature the true God, as we shall see anon. P. Moreover, Christ by these words, Weep not, doth not forbid all weeping. He comforteth the mourning Widow, the which of itself is a godly duty, and forbiddeth her to weep, not because her son is dead, but because he should live. Yea it is lawful for us by the example of Christ, to weep for our friends departed, even as he wept for Lazarus being dead, Iho. 11.35. and he is here moved with compassion. For he that is not moved with compassion at the evils of others, specially of his own Friends, is unworthy the name of a man. notwithstanding in this we ought to differ from others that mourn, that we moderate our sorrow, even as Paul commandeth, Sorrow not as some do which have no hope. 1. The. 4.13 He doth not forbid mourning in the death of those which are dear unto us. For although we hope that they are in good case after this life, yet nevertheless that sharpness which is in the separation of the Life from the body, cannot but move us: but because we have hope, therefore our sorrow ought not to exceed as it doth in others. And that is true fortitude, not by which men are nothing moved at sorrowful sights, but by which they stay & restrain themselves, lest they being moved with grief in this corrupt Nature, do commit any wickedness. 14. And he came nigh and touched the beer (and they that bore him stood still) and he said, young man, I say unto thee arise. And he came nigh and touched the beer] C. Peradventure his purpose was by touching the beer to show that death and the grave was nothing at all abhorred of him, to get us life. And verily he doth not only vouchsafe to touch us with his hand, that he might quicken us being dead: but also he descended into the grave, to bring us to Heaven. Young man, I say unto thee arise] R. Here christ showeth himself to be endued with divine majesty & power, & to be truly & naturally God. For when he saith, Young man, I say unto thee arise: what doth he else but command Death, shewing that he hath power of Life and Death? Elias, and Elizeus also raised up the dead, 3. ki. 17 22 4. ki. 4.35. but they did not the same by their own power as did Christ, who said, I say unto thee, Young man arise C. By which voice we see how he confirmeth the same which PAUL taught, saying, God calleth those things which are not, as though they were. Rom. 4 17 He commandeth the dead man, and maketh him to hear, and suddenly turneth Death into Life. And in this first of all we have a manifest pattern of the Resurrection to come, even as ezechiel was appointed to command the dry bones to receive the word of God. Secondly we are taught how Christ doth spiritually quicken us by Faith, as when he doth instill his secret power by his word, that it may pierce even unto dead Souls, even as he himself affirmeth saying. Eze. 37.4. The hour cometh when they that are dead shall hear the voice of the Son of God, and shall live. Thirdly this miracle doth testify the glory of christ, because his Gospel is most true. For he preached that he was the resurrection & the life, and that whosoever believed in him should not perish, but have everlasting Life. Again. Who so believeth in me though he were dead yet shall he live. He is the resurrection and the Life, Ioh 5. 2●. therefore his office is to raise the dead. And we rise again when we are restored to Life, and are delivered by the Gospel from everlasting death. But this resurrection shallbe fulfilled after this Life in the Resurrection of the dead. 15. And he that was dead sat up, & began to speak: and he delivered him to his Mother. S. To sit up and to speak, are the effects of the mighty word, & of christ working mightily by the word. P. In this miracle we may behold the Image of raising up the dead: the which if we did truly behold, there could be no calamity which we could not suffer with a joyful mind. For the greatness of the joy which we shall behold in that glorifying which shallbe after this Life, when we shall see the Image of God (after the which we are made) face to face, would easily swallow them up. (And he delivered him to his mother) A. christ would not retain with him this young man restored from Death to Life, but delivered him again to the widow his mother, that he might help her again. and do his bound duty to his Parent. 16. And there came a fear on them all, and they gave the Glory unto God, saying. A great Prophet is risen up among us, and verily God hath visited his People. (And there came a fear) B. There ariseth of this notable benefit of christ fear and reverence in the people towards the benefactor and most mighty Lord, insomuch that now they begun to think reverently and highly of him. For this is the use of miracles, the men may acknowledge the goodness of God and glorify him: as we see here it was done when they glorify God the Fountain of all Wisdom, and attribute unto him all praise. C. Therefore, it must needs be the fear bringeth with it the feeling of the Divine presence. But there is a difference in fear: for the unbelieving by fear are either bereft of all their senses, or else are so terrified that they fret and rage against God: but the Godly being touched with reverence do willingly humble themselves. Therefore this Fear is taken in good part, because they giving due honour unto the power of God did not only worship GOD but also gave him Thanks. (And God hath visited his people) C. Whereas they say that God hath visited his people, we must not understand the same of every visitation, but of that which perfectly should restore them. For the state of the People in JUDAEA was not only decayed, but also appressed with miserable Servitude: even as if God had not regarded them. One hope only remained, as the God had promised that he would be their Redeemer after they were afflicted with extreme miseries. Therefore there is no doubt but that they being taught by the miracle hoped that the restoaring of their state was at hand. Only they err in the manner of the visitation. For although they acknowledge the unwonted Grace of God in him, and do commend him for a great prophet. Yet notwithstanding this name is nothing comparable to the Dignity and Glory of the promised Messiah. Whereby it appeareth that the faith of this People was at that time confounded and wrapped in many errors: BU. Therefore they begin to have some taste until they profit more fully in the faith. 17. And this Rumour of him went forth throughout all jury and throughout all the Regions which lie round about. C. The LORD would not have the miracle hid, and therefore he wrought the same before many. Whereupon it came to pass that a rumour was spread throughout all judaea. yea, even unto the Disciples of john. 18. And the Disciples of john showed him of all these things. 19 And john called unto him two of his Disciples, and sent them to jesus saying. Art thou he that should come, or shall we look for another? R. At this time john was cast into Prison as Matthew writeth. When as therefore the Disciples of john heard a fame concerning jesus, and saw his miracles, they could the same to their master john, not to commend jesus unto john, but that by this muse they might stir up john against jesus, and might persuade him by authority to resist jesus. M●. 11.1. For the Disciples of john thought their master a man of such holmes that he excelled all others, and judged his kind of Life to be the right way to the kingdom of heaven: and in respect of john they hated jesus who led a civil life. Whereupon in Matthew they seem to cast christ in the teeth with excess saying. Why do we and the pharisees fast, but thy Disciples ●aste not? Furthermore, they took john for the Messiah which should deliver Israel, and give the Kingdom of heaven lately promised by the Prophets. When as therefore they heard the Fame of jesus and saw his miracles, they feared least some part of their masters Glory and Authority should be diminished, and therefore they admonish their master to look about him in time. Ma. 9.14. Even as at another time there aroase a question between them and the jews about purifying. And they come unto john saying. Master he which was with thee on the other side of jordane to whom thou barest witness, behold he now baptizeth, and all men come unto him. As if they should say. We think it unmeet that he which was baptized of thee should now usurp authority to baptise, and should obscure thy glory. Thus they had a zeal but not according to knowledge. (And john called unto him two of his disciples.) A. joh. 3.16. None of the evangelists do express what two these were. Even as it maketh no great matter to know the same. (And sent them to jesus.) A. This and that which followeth unto the 29. Verse are expounded in the eleventh Chapter of Math. beginning at the 2. verse. 29. And all the people and the Publicans that heard him, justified God and was baptised with the baptism of Ihon. And all the people] C. This part is omitted by Matthew, which notwithstanding bringeth no small sight unto the text: For hereby Christ had occasion given him to complain, when he saw the Scribes so obstinate in the contempt of God. R. Luke maketh two orders of men among the jews: in one order he placeth the people, and the Publicans, that is to say, the Rude, simple, and unlearned multitude, and sinners, which were hated almost of all men. In the other order he placeth the Pharisees, and Lawears, that is to say, them most holy, wisest, and best learned among the jews. C. And the sum of this place is that the common sort of men, and the Publicans, gave glory unto God: and that the Scribes which were wise in their own conceits, nothing regarded that which was spoken by Christ. This at the first sight may seem greatly to obscure the glory of the Gospel, because christ could not choose his Disciples, but out of the scum & ●fscowrings of the people: and they which were most holy, & best learned, rejected him. But the Lord, by this entrance and first beginning, would make it known, that neither the men of that age, nor those that should come after them, aught to esteem of the Gospel by the allowance of men: for we are all for the most part, prove by nature unto this vice. And in very deed there is nothing more out of course than to make the truth of God subject unto the judgement of men, whose whole Wit & perspicacity is nothing else but mere vanity. Therefore (as the apostle Paul saith) God hath chosen the weak and foolish part, 1. Cor. 1.27 according to the world, that he might cast down from his altitude & magnificence, whatsoever seemeth strong & w●se. And it is our part to prefer this foolishness of God (as the same apostle calleth it) before all the wisdom & glory of men. justified God] This speech is worthy to be noted, because they are said to attribute Righteousness unto God, who honourably embracing his son, do subscribe unto the doctrine which he bringeth. Whereupon it is no meruelle if the holy ghost doth, every where with singular titells extol Faith, give unto it the chief place in the worship of God, & proclaim it to be the most acceptable obedience. For what more holy duty can we devise to perform, than to yield unto God his righteousness? Howbeit the word of iustefying, is generally extended to the whole praise of God: as if it had been said, that the people in receiving the doctrine delivered from him did justify, approve, & glorify him. And as faith doth justify God, so again, it cannot be but that incredulity must be blasphemous against him, & must needs spoil him contumeliously of his praise. Whereupon christ in another place saith of himself. He which hath received his testimony hath put to his seal that God is true. Ihon. 3.33. And John writeth thus, 1. Iho. 5.10 He which believeth the son of God, hath the testimony of God in himself: he which believeth not god, hath made him a liar, because he doth not believe the testimony, which God hath testified of his son. And ●ve●e baptised with the baptis. of John) C. Luke meaneth that then the fruit of that Baptis. which they had received appeared because it was unto them a profitable preparative to receive the doctrine of Christ: this was a sign of piety, that they offered themselves to be baptised: & now the Lord bringeth the base beginning to farther proceeding: even as the scribes by despising the baptism of John, shut against themselves through their own pride the gate of faith. Therefore if we desire to aspire to sound perfection, we must first of all take heed that we do not contemn the least callings of God, but must humblely prepare ourselves to begin at the least & basest instructions. Secondly we must endeavour ourselves, that our faith, if it have a weak beginning may profit by degree more & more. A. Concerning the bap●. of John, & concerning the difference between the same, & the baptism of Christ, we have already spoken did the 11. vers. of the third Chapter of Matthew. 30. But the pharisees and Lawyears' despised the Counsel of God against themselves, and were not baptized of him. R. The pharisees and Lawyers were so far from acknowledging christ and the Counsel of God, that is to say, the Gospel (by which he seeking the Salvation of men, decreed to save the believing) that they hated him beyond all measure C. The Counsel of God for honours sake is set against the disdain and hatred of the scribes. For in the Name of Counsel there is Dignity contained, which setteth the Doctrine of God free from all contempt (Against themselves) C. That is to say (as some expounded) they were rebellious to their own destruction. A. Concerning the rest which followeth unto the 36. Verse, Read the Eleventh Chapter of Matthew, beginning at the 16. Verse. 36. And one of the pharisees desired him that he would eat with him and he went into the Pharisyes house, and sat down to meat. C. This history teacheth how ready they be to conceive, and to take offences, which know not the Office of christ. The Pharisees inviseth christ. Where by we gather, that he was not one neither of the sworn and violent Enemies of his Doctrine, nor yet of the proud contemners but although he were meek and gentle, yet nevertheless he is by and by offended when he seethe the woman to be gently received of Christ, which in his opinion was to be expulsed the Company, and not to be talked withal: And therefore he denieth him to be a Prophet, because he knew him not to be the mediator whose proper office it is to bring miserable sinners into the Favour of God. This was somewhat to grieve unto christ the honour of a Prophet: but withal he should have inquired wherefore he was sent, what he brought with him & what was enjoined him of his father. Because he considered not the Grace of Reconciliation (which was specially to be weighed in christ) he thought him not to be a Prophet. And verily if so be this woman, her sins being wiped away by the grace of christ had not gotten new righteousness, she ought to have been rejected. In this only Simon erred, because not knowing that christ came to save that which was lost, he rashly conjectureth that he putteth no difference between the worthy and the unworthy. Wherefore, lest the like disdain creep into our hearts, let us consider first of all that christ was given to miserable and lost men, to be a deliverer which should restore from death to Life. Secondly, let every man examine himself and his life, and so we shall not marvel if others be received as well as we: because no man shall then dare to prefe● himself before others. For only hypocrisy puffeth up secure men, to despise all others (And he went into the pharisees house) B. The Lord pretermitted no occasion to teach: and therefore of whomsoever he was called (if so be their were hope of their conversion) he did not refuse to go, nor yet to be partaker of of their Feasts. Therefore so we ought to shun evil men and Sinners, that we seem not to consent unto their sins, but rather severely to reprove them. But if so be we may join with them in any matter to edification we ought not to neglect that occasion to win them. But it belongeth to those which have no care for the Glory of christ, for Profit and pleasures sake to wink at the wicked and to be their Table Companions. Notwithstanding we ought not to deny the necessary things of this Life, even to the Wicked and reprobate: because we must feed the Enemy. Thus christ behaved himself, and thus also all they which are endued with his spirit behave themselves. It is manifest that the Lord did thus by the present history. For it may be that this Simon and other Pharisees also which were at the Feast swelled and were puffed up with trust of their own Righteousness. This therefore he purposed to cure both by his own Words, and also by the Example of the sinful woman: and for this cause he did not refuse to to come unto their Feasts, neither seeking of them Temporal things, nor yet wynking all their sins. 37. And behold a Woman in that city which was a sinner as soon as she knew that jesus sat at meat in the pharisees House, she brought an Alabastar Bexe of Ointment. (Which was a sinner) C. The purpose of the Evangelist Luke in these Words is to note what the condition of the Woman is, and what the common opinion of all men was concerning her. For although her sudden conversion had made her another in the sight of God than she was before. Yet notwithstanding, as yet the shame of her former life was not as yet forgotten among men. Therefore in the common judgement of men she was a sinner, that is to say, a person of wicked and dishonest life. B. Furthermore, that this sinful Woman, was not that Mary the Sister of Lazarus of whom john maketh mention, john 12. how that she anointed the lord nor yet that Mary of Galilee of whom Luke maketh mention in the Cap. following, they may easily perceive which are but meanly exercised in the Scriptures, and are not contentions. And when the evangelist calleth this Mary a sinner, he meaneth not that she was a Sinner as all men Generally are said to be Sinners: but he meaneth that she was a Woman of most wicked and jewse Life. Concerning sinners we have spoken in the ninth Chapter of Matthew the 10. verse. A. Also concerning the Alabaster box of ointment. Read the 26. cap. of Mat. the 7. Verse. 38. And stood at his feet behind him weeping, and began to wash his Feet with tears, & did wipe them with the hairs of her head, and kissed his Feet, and anointed them with the ointment. C. Here we have set forth unto us, as in a Glass, the humanity & gentleness of christ, who retaineth the same mind also at this day in calling all men unto him. Therefore no feeling of sin ought to terrify us from coming to him, so that we come with the like mind that this Woman did: and be sure of ourselves that we will not take the repulse. Furthermore in this woman we may see the force of true repentance, who fearing no man followed jesus even to the ●able, and wept so plentifully, that she watered his feet with her Tears. She had felt the sting of Death, she had felt the grace of God in christ: this made her to set shame and fear aside, so that she might disclose unto him the whole grief of her mind at whose hands she hoped to have Consolation. And although there was shame in her, in that she stood at his feet and durst not come near, yet notwithstanding the same was such that it did n●t let her from coming unto christ. For there is some shame joined with faith. In the which thing we do see that we observe no mean. For either we are passed shame, or else so fearful that we think we have no access unto him. Therefore let this Woman be an example unto us. The prophet in like manner saith. Upon the Multitude of thy mercy I will enter into thy holy Temple: Psal. 58. Otherwise the Temple is shut up against us. After that again he saith. I will Worship in thy fear. Let us enter into the Temple of the Lord with David, but let our entrance be upon trust of his mercy and goodness, and let us worship with Fear not with presumptuous boldness. For Faith ought not to make us presumptuous or past shame. This Woman is modest, yet notwithstanding she cometh joining to her modesty, Faith, and to her Faith modesty. (Weeping) This is a sign of true repentance, for weeping proceedeth from sorrow B. In that she stood weeping at the feet of jesus, we may conjecture the christ with the rest did sit aloft upon a bed prepared in manner of a Table, according to the manner of that people in old time so that she standing might touch his feet. C. This sorrow proceeding from the knowledge of sin is a wholesome and continual companion of Repentance, whether it go be over or follow. A. Of the which the Apostle Paul writeth in his epistle to the Corinth. (And anointed them with the ointment) B. This may seem to some to be cost bestowed in vain, ● Co. 7 10 because it was a precious ointment as may appear in that it was put into an Alabastar box. But let no man say that it was superfluous cost: for she did well because christ was present, who ought to be worshipped not with one kind of Worship only. Howbeit we ought not follow this Woman in worshipping God with ointment. In that she brought Ointment being moved with the reverence of christ it was a sign of true love because she would spend for the honour of the Lord that thing which was precious. She came therefore unto christ with sure trust to whom Grace only gave her the way: she came not impudently: but brought with her true repentance with true Love, which she declared by the effusion of the Ointment. 39 When the Pharisie which had bidden him saw it, he spoke with in himself saying. If this man were a Prophet he would surely know who and what manner of Woman this is that touched him, for she is a sin.. The Pharisey thinketh in himself that Christ is no Prophet, and that it is not the Office of a Prophet to receive all without Respect, and that Christ was polluted by the woman's presence, and dishonered. Simon is deceived because he judgeth of christ after his own fantasy: the which belongeth to proud men, easily rejecting that which they think unmeet for their person. He is deceived also in judging the woman according to her former life: for men must rather be judged according to their present state: for God can alter and change men every moment. And this error brought forth another as commonly it cometh to pass. For he judged that Christ was no Prophet because he knew not (as he thought) what manner of woman it was, but although we see the some thing at some time was hidden from the Prophets (because the Lord only revealed so much unto them as was needful for them) yet notwithstanding christ the true Prophet knew well enough what she was: and he did not only know her but also he would have present and by her Example beat down the pride of the Pharisee. Here therefore we see how greatly we ought to beware of presumptuous opinions, because they bring us into other errors: the which evil we shall easily withstand, if so be we judge only of matters of the which we are certain. 40. And jesus answered and said unto him. Simon, I have somewhat to say unto thee. And he said Master say on. C. christ doth not tarry until the Pharise● utter his mind, but prevenceth him, giving a sign of his Divinity, in bewraying the secret thoughts of his heart. For in declaring what he thought, he showeth that he is much more excellent than any Prophet, and that not only for Symons sake, but that we might all thereby learn that it is not to be feared lest he reject any sinner who is no less ready as it were with stretched out arms to receive all, than he doth gently and friendly call all, saying. Come unto me all ye which labour and are laden, and I will refresh you. Ma. 11.28 41. There was a certain Lender which had two debtor: the one ought five hundred pence, and the other fifty. C. By this simillitude christ showeth how greatly Simon erred. But because the Adversaries of the Gospel, denying the free remission of sins bring in this place thereby to prove that remission of sins cometh by merits and satisfactions, as though this woman had deserved pardon by her tears, by the anointing and kissing of his feet, must take dyllygence heed and consideration of the same, lest hereafter any man be deceived by such justiciaries in the Interpretation of the same. Therefore this is the sense and meaning of this place. The Pharisie (as we said before) thought within himself, that the Lord knew not the Woman, whom he admitted to his Company with such facility. For For he thought that he would not have admitted her, if he had known what manner of sinful woman she had been. And hereof he gathered that he was no Prophet, which might after that manner be deceived. The Lord to show that she was no Sinner, whose sins were already forgieven, propoundeth a parable, the sum whereof is that Simon doth err in condemning the woman, whom the heavenvly judge doth absolve. There was (saith he) a certain Lender which had two debtor: the one ought five hundred pennies, and the other fifty. The Debt was forgiven to both. Which of the two had greatest favour? The Pharisie answered. He to whom he forgave most. Then our Lord said. Know hereby that this Woman sins are forgiven her, because she loved much. By which Words christ proveth that this Woman is just not because she made satisfaction unto God: but because her sins were forgiven her. For otherwise the simillitude were unapt, where christ doth plainlg express, that the debtor which were not able to pay had the Debt freely forgiven them. So that the Argument which christ useth was not taken of the cause, but of the Effect: because both one must first receive a benefit before he give Thanks and also free remission is noated here to be the cause of mutual love Therefore he maketh not the woman's Love the cause of remission of sins, but the probation. For these are the words. Many sins are forgiven her because she loved much, being taken from the simillitude o● that Debtor to whom five hundredth pence were forgiven to whom he said not, that they were therefore forgiven because she had loved much: but that she therefore loved much, because many sins were forgiven her. Also, how she obtained remission of Sins the Lord himself testifieth saying. Thy Faith hath saved thee. Therefore by Faith we obtain remission of sins, and by love we give thanks unto the Lord, acknowledging his mercy and goodness. 44. And he turned to the Woman and said unto Simon. Seest thou this Woman? I entered into thy thy house, thou gavest me no Water for my Feet: but she hath washed my feet with tears, and wiped them with the Hairs of her Head. C. The Lord seemeth so to compare Simon with the Woman that he condemneth him only of small offences. But this is a manner of granting, as if he had said. Admit Simon that thy fault were small which the lord hath forgiven thee, and that this Woman is guilty of many & grievous crimes: notwithstanding thou seest by evident Testimony that she is forgiven. For what mean such flowing tears, such often kissing my feet, such anointing with precious Ointment, but only that she confesseth herself to be oppressed with great and deep Damnation? And now in the greater Necessity she feeleth herself to be, the more fervently she embraceth the mercy of God. Therefore By the words of christ it cannot be gathered whether Simon did owe much or little, or whether his fault were forgiven him. More credible it is (as he was a blind Hypocrite) that he was as yet drowned in the filthiness of his sins. But christ standeth upon this one thing, that how wicked soever this woman was, the signs of her righteousness were manifest, because to declare her thankfulness, she omitted no kind of duty, and by all manner of means declared how much she did owe unto God. And by the way christ admonisheth Simon that there is no cause why he should flatter himself as though he were free from all fault, for because he himself had need of mercy. (I entered into thy house) That which followeth is added to amplify the matter, to show how greatly this woman loved the Lord for the sins which he had forgiven her. For every man, the more that he feeleth his sins to be forgiven him, the more vehemently he loveth God: and the more feeling we have of Love, the more we shall know that we have profited in Remission of sins and in Faith. Hereby let us note that no man can be righteous before god, but he which loveth God, although love (as we said even now) is not the cause of righteousness. Thus Paul proveth righteousness out of the Psalm, saying. Blessed are they whose Iniquities are forgiven, Psal, 32.1 Rom. 4.5. 2. Co. ●. 1● and whose sins are covered. And in another pl●ce he saith. God was in Christ, reconcyling th' world to himself, not imputing unto them their sins. For no man is just, but he which hath the true feeling of his sins neither can he embrace true righteousness except he feel them with a true affection. And whosoever hath this knowledge that his sins are forgiven him by christ he must needs love God. (Thou gavest me no water for my Feet) Christ speaketh not these things to reprove his host Simon of negligence, as though he had not honoured him sufficiently or courteously enough entertained him: but rather to beat down the pharisaical pride and to show that he was not hidden of him to his house with a sincere & pure heart seeing he did not give unto him those things which the jews were wont at divers Times to give unto their guests. Gen. 18.4, Gen. 19.2 I●d. 19.21. C. So that we must note the comparisons in the which the Woman is preferred before Simon, namely because she with her Tears watered Chrysts feet, and anointed his head, when as he commanded not so much as common water to be given unto him because she did not let to kiss his feet, when as he did not receive christ with a kiss of entertainment because she poured precious Ointment upon his feet, when as he anointed not his head with oil And this was the cause why the lord which was a singular example of sparingness suffered that ointment to be spent, because by this means the miserable sinful woman declared that she ought all duty unto him. For he sought not for pleasant delights, neither was he delighted w●th sweet odours, neither did he allow glorious worship but looked for the only odor of true & unfeigned repentance: of the which her flowing tears were manifest witnesses. 45 Thou gavest me no kiss: but she since the time I came in hath not ceased to kiss my feet My Head with oil thou diddest not anoint: but she hath anointed my Feet with ointment. (Thou gavest me no kiss.) A. The jews used to entertain their friends and acquaintance with a kiss, even as we do at this day with embracing, or with shaking by the hand as may evidently appear to such as read the Scriptures. (My head with oil thou didst not anoint). The jews did use to anoint with ointment in their feasts, as we have showed in our Exposition upon the 26. cap. of Mat. Verse 7. 47 Wherefore I say unto thee, many sins are forgiven her, for she loved much, to whom less is forgiven, the same doth less love. (Wherefore I say unto thee) BU. As if he should say. Therefore I would not have thee to condemn her as a profane and abominable person, who being justified by her sins, is no more a Sinner as she was before, but holy and just. C. Wherefore Love in this place is not said to be the cause of forgiveness, but the following Sign of forgiveness. For his Words are in effect thus much. They which behold so large a desire and Love of Godliness in the woman, and judge not that GOD is now Merciful unto her, freely forgieving her all her Sins are perverse judges. For CHRIST doth not here show how men shall be buy the Grace of GOD, but proveth that GOD hath now pardoned this miserable sinful Woman least mortal men should mislike of her, 48. And he said unto her, Thy sins are forgiven thee. A. Now Christ comforteth the woman. For although the Woman came not thither without faith, yet notwithstanding she had need of some consolation. For she was vexed with the feeling of her sins: for her Tears proceeded from great sorrow. But if she had not been afflicted, this consolation might seem superfluous. Notwithstanding she had faith. C. Therefore it may be demanded, why Christ now promiseth pardon unto her, which she had gotten already, and of the which she was assured. Some say that this sentence was spoken, not somuch for her, as for other men's sakes. Other some better judge, that in these words he had special regard of the Woman: the which evidently appeareth by that which followeth. And there is no doubt but that she which had already tasted of the grace, is now thoroughly absolved by the voice of Christ, of whom she was persuaded that he was her only refuge of salvation. Even so daily our faith must go before, when we crave remission of sins at the hands of the Lord. Therefore although this woman brought with her a conceived trust of the grace which she received, yet notwithstanding this promise was not superfluous, which served very much for the confirmation of faith. 49. And they that sat at meat with him, began to say within themselves, who is this that forgiveth sins also? C. Here we see the men being ignorant of the office of Christ, do bring unto themselves new offences. And this is the root of the mischief, that no man doth consider his own misery, the which no doubt would have moved every one of them to seek a remedy. But Hypocrites which sleep in their sins murmur as at a new thing, when as Christ remitteth sins, 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 forgiveth sins? specially, seeing the same belongeth to God only. As we have showed in the 2. Chap. of Mar. 7. verse. 50. And he said to the woman, thy faith hath saved thee, go in peace. C. Christ to stop the mouths of these whispers, & also to confirm the woman, praiseth her faith. As if he should say, how soever these mutter & grudge, abide thou constantly in that faith, which hath brought thee sure salvation. By the way Christ challengeth unto himself the authority given to him of his father: for, because he had power to heal, faith is rightly directed unto him. And hereby he giveth to understand that the Woman was not rashly or erroneously moved to come unto him, but by the motion of God's holy spirit. Whereupon it followeth, that we can believe in no other but in the son of God, but we must make the same the disposer of life & death: for if so be we believe rightly in Christ, because the heavenvly father hath given him power to remit sins, he must needs be rob of his honour, so so●e as faith is given to another. Also by this place, their error is confuted, which think the sins are redeemed with love. For Christ doth far otherwise define here, as when by faith we embrace the mercy of God. The li●e speech we have in the 9 Cap. Math. vers. 22. Go in peace) B. As if he should say, Thou which hast believed, and hast geeven credit to the preaching of Repentance and to Remission Sins, being turned from thy wicked ways: and haste unfeignedly declared thyself to take and to Worship me for thy Saviour, and hast also testified thy exceeding Love towards me: go in peace, and be of a quiet mind: My Father will never remember thy sins. Thy Faith in me, hath made the safe, thou hast believed that I can restore thee into my father's Favour and obtain pardon of thy sins behold thou hast received that which thou believest, go thy way now in safety, thou art the Child of God. Hear christ declared himself to be the Saviour, by whom alone forgiveness of Sins must be sought: and he corrected the pharisees which were present, both for that they trusted over much in themselves, and contemned others in respect of themselves. And there is no doubt, but that this profited in many of them, though not presentelye yet afterward. C. So that in this sentence that incomparable fruit of Faith is noted, which the scripture so often commendeth, as that it bringeth peace and joy to men's tonscyences, and suffereth them not to be disquieted. We being justified by Faith (saith saint Paul) have peace with God through our Lord jesus christ, Rom. 5.1. by whom also we have had entrance by Faith unto his Grace, wherein we his GRACE, wherein we joys in hope of the Glory of God. Therefore christ joineth here peace with Faith. So it was said to the Woman diseased with an Issue of Blood Thy Faith hath saved thee, Go in Peace. Read our Annotations upon the fifth Chapter of MARK, beginning at the 30. four Verse. ❧ CAP. THE EIGHT. AND it CAME to pass afterward, that he himself went through every City and Town, preaching & showing the Kingdom of God, and and the twelve were with him. R. In this place it is declared how that jesus christ when he had Publicly begun the Office of the Messiah, abode not still in one certain City idle and slothful, but went through Cities and Towns. Wherein the exceeding Love of GOD towards men is declared. For christ the Son of GOD did not tarry in any one City until they that were sick and out of the way came unto him to be healed, and to be brought into the way of Truth, but he walketh through the whole Country, and seeketh after such Miserable persons as looked for no such Thing, and healed them. christ also by this his Peregrination, teacheth every one of us to follow his calling. For Christ was ordained of GOD the Father to this end and purpose that he might be the public and General preacher of jury & of Galilee. If therefore christ the Son of GOD shunneth no labour, no pain, no peril, only to satisfy his calling, why then are not we miserable men stirred up by his example, to do nothing else then by all manner of means, and with all diligence to follow our calling. Read the third Chapter of Matthew the 2. Verse, the fourth Chapter, the 23. Verse, the nine Chapter the 35 verse, and the first Cap. of Mark, the 14. Verse. (And the Twelve with him) C. Luke saith that the twelve Apostles preached the Kingdom of God with christ. Whereby we gather, that although the ordinary office of teaching was not as yet committed unto them, yet notwithstanding they were daily preachers preparing audience unto their Master: so that although their condition was inferior: yet notwithstanding they are said to be helpers with Christ. 2. AND also certain women which were healed of evil Spirits and Infirmities. Marry which is called Magdalene, out of whom went seven Devils. A. In that the women followed it was a token of thankfulness, because they had received benefits of him both Spiritual and corporal, as in that they were taughe in the Gospel of the kingdom, and were delivered from evil Spirits: as was Mary Magdalene who had been vexed with seven devils. This fellowship may seem to bring small honour unto christ. For what was more unseemly for the Son of God then to carry about with him women that were defamed. But hereby we see the better that those vices with that which we were laden before Faith, do so little hinder the Glory of christ, ●h. 5.22 that they do rather enlarge the same. And in deed he is not said to have found the church without wrynckell or spot which he hath chosen, but that he hath cleansed the same with his Blood that he might make it pure and fair. Wherefore the miserable and shameful condition of these women after they were delivered form the same turned to the great glory of christ, as to declare the excellent signs of his power and Grace. Also their thankfulness is commended by Luke (as is said) because they followed their deliverer contemning the shame of the World. There is no doubt but that they were pointed at of some, and the presence of christ was as it were a Theatre to cause them to be seen: but they refuse not to have their shame openly known, so that the Grace of christ might be manifestly known. For in Mary there was a singular miracle of the unspeakable goodness of christ in that she being a woman possessed with seven Devils, and as it were the most vile mansion of Satan, did not only vouchsafe her the honour of a disciple, but also his Company. (Which is called Magdalene) C. Luke addeth the name of Magdalene, to put a difference between her and the sister of Martha and other Mar●es, of which mention is made in another place. For that this was not the Sister of Lazarus and Martha it is to manifest seeing that she was of Galilee. And to affirm her to be the same sinful Woman of whom mention is made in the chapter before, is so foolish & absurd that it need no longer spreache of the same. But most fondly and unlearnedly of all other they write which by the seven Devils will have seven deadly sins understood: when as Luke here manifestly testifieth that these Women were delivered from unclean Spirits. A. Of this Mary Magdalene Mark maketh mention saying. When jesus was risen early the first day after the Saboth, Ma●. 16.9. he appeared first to Mary Magdalene, out of whom he had cast seven Devils. 3, And joanna the wife of Chusa Herodes Steward, and Susanna, and many other which ministered unto him of their Substance. C. Seeing these women were rich & Famous Matrons their Godly mind deserveth the more praise, spending upon christ their money. And not contented with this Duty setting aside their business at home they rather choose to follow him with envy and many incommodities, and to abide hard lodging then to have delicate quietness in their own houses. And it may be that Chuza Herodes Steward being to like unto his master, was quite contrary to the purpose of his wife: but the Godly woman overcame this let with the Fervency and constancy o● her zeal. R. As touching christ, he rather choase to live upon the stipend of others then to possess much riches in this world. For he brought himself into poverty, that he might sanctify the same: being otherwise contemptible in his own, and by the same might prepare for us heavenly & everlasting Riches. A. Even as Paul testifieth. Ye know the Grace of our Lord jesus christ that though he was rich, 2. Cor. 8.9 yet for your sakes he became poor, that ye through his Poverty might be made rich. B. And in that he received at the hands the necessaries for this Life, sowing spiritual things he confirmed that in himself which he taught his Disciples saying The labourer is worthy of his meat. Ma. 10.10 A. The which Doctrine the Apostle confirmeth with these Words. 1. Co 9.11 If we sow unto you spiritual things is it much if we reap your Carnal things? And in another place. Let him that is taught in the word. Gala. 6.6 Minister unto him that teacheth him in all good things. 4 When much people were gathered together, and were come to him out of all Cities, he spoke by a Similitude. R. Matthew hath. And great multitudes were gathered together, Ma. 13.2 Mar. 4 1 unto him, insomuch that he went and sat in a ship, and the whole multitude stood on the shore. (He spoke by a Simillitude) R. Luke meaneth not the christ did teach no other thing than Parables and simillitudes. For his chief Doctrine was the Gospel of the Kingdom of God, even as it is written in the Prophets. But some time he used Parables and Simillitudes, that he might more plainly explicate that which he taught concerning the Kingdom of God, & might the more deeply print the same in the minds of men. For Parables and simillitudes have a certain wonderful Force, to set forth and explicate the thing of the which it is spoken. Seeing therefore the purpose of Christ in this Sermon is to set the Authority of his Gospel free from slanders, & to show that not his Gospel, but wicked and impenitent men are the Authors of evils, he useth the Parable of the sour, most apt for this purpose: and propoundeth the same to the common people, simpely adding in the end of the Parable this short sentence. He that hath ears to hear let him hear P. M. And this simillitude tendeth to this end, that we might know that the Gospel is never without fruit, but is always effectual in some. Even as the Lord testifieth by his Prophet, saying. My word shall not return to me void, but shall do whatsoever I will have it. hereupon it followeth that always in that Congregation where true doctrine is delivered there must needs be some members of the Church (because the word of God is not without fruit) and there must needs be some Church: Isa. 55.11. in the which notwithstanding all do not fructify alike. Even as God giveth not his gifts to all alike. For the Exposition of that which followeth till ye come to the 〈◊〉. Verse, read the thirteen Chapter of Matthew beginning at the 4. verse. Concerning the sixteen Verse. Read the 15. Verse of the 5. Chapter before. Concerning the 17 and 18. Read the 10. Chapter of Matthew, the 6. Verse. For the 19 read the 12. of Matthew, Verse 46. and for the rest till ye come to the 41. Verse. Read the eight of Matthew Verse twenty three. And from the 41. unto the end of the Chapter, ye shall have the Exposition in the ninth of Matthew verse 18. ❧ CAP. THE NINTH. JESUS CALled the 12. Disciples together, and gave them power and Authority over all Devils, and that they might heal Diseases. A. At what time these things were done. Read the third of Mark, verse 13. For the Exposition hereof until ye come to the seventh Verse. Read the tenth Chapter of Matthew beginning at the first verse, and the sixth of Mark verse the 7. From the 7. Verse to the eighteen Verse. Read the fourteen Chapter of matthew beginning at the first verse and the sixth of MARK beginning at the fourteen Verse, and the sixth of JOHN the fift Verse. For the eighteen Verse unto the two and twenty Verse. Read the sixetene of MATHEW Verse thyrteene, and the eight of Mark, verse seven and twenty. For the two and twenty. Read the seventeen Chapter of Matthew, verse two and twenty, and the eight of Mark, Verse 31. For the three and twenty, and four and twenty Verses. Read the tenth Chapter of Matthew Verse eight and thirty, and the sixteen Chapter, verse four and twenty, and the 8. of Mark Verse four and thirty, and the fourteen of Luke, Verse seven and twenty and Chapter seventeen, three and thirty, john twelve, and five and twenty, For the five and twenty, read the sixteen of Matthew, Verse six & twenty, and the eight of Mark, the six & thirty Verse. For the six and twenty. Read the twelfth of Luke, Verse the eight, and Matthew the tenth. Verse three & thirty. For the seven and twenty read the sixteen of Matthew, Verse eight and twenty, and the ninth of Mark Verse the first. For the eight and twenty Verse, & so till ye come to the one & fifty verse Read the seventeen Chapter of Matthew, beginning at the first Verse, & the ninth of Mark Verse 2. 51. And it came to pass, when the time was come that he should be received up, he set his Face to go to Jerusalem. C. This History is only set down by our evangelist: the which notwithstanding is very profitable for many causes. For here first of all the Divine fortitude of christ, and his constancy in despising death is describe: secondly what mortal Enmities the Controversies of Religion do breed. Thirdly how rashly the Nature of man is carried with violence to impatience: four, how ready we are to fall in imitating Saints: and last of all we are called to meekness by the Example of christ. (That he should be taken up) C. The Death of christ is called an Assumption, not only because he was then taken away from among men but also because he is ascended into heaven with our Flesh. B. Therefore the hour of Death approaching, he would also go unto the place of his Death, to teach that he would not die by Force but willingly, and of his own accord. (He set his face to go to Jerusalem) B. That is to say, he bended himself with firm purpose to go to Jerusalem, and was fully determined to go thither, his mind being hardened against all evils that might ensue of the same. C. For Luke by these Words (He set his face) expresseth that Christ having Death before his eyes, subduing the fear thereof went forward to suffer the same: withal notwithstanding he showeth that he did strive that he might valiantly offer himself to death as the Conqueror of fear. For if so be there had been no fear, no difficulty, no contention, no care objected, to what end should he harden and steadfastly set his Face? But, because he was neither slow nor yet rash, it was meet he should be moved with cruel and bitter Death, yea, with horrible Torment: which he knew hung over his head by the severe judgement of God, that which thing did so little obscure and diminish his Glory, that it is rather a notable Document of his exceeding Love toward us, because he not regarding himself: to work our Salvation went through the midst of terrors & fears unto Death, the Day whereof he knew was at hand. 52. And sent Messengers before him and they went and entered into a Town of the Samaritans to make ready for him. R. To the end, we may the more certainly know what the Samaritans meant in excluding christ out of their City, first of all we must note that christ came out of Galilee into jury with a great train. For not only the twelve Apostles went with him, but also many other Disciples out of whom after ward he choase seventy, whom he sent forth to preach the Gospel of the kingdom of God. With these also were joined certain Women which ministered unto christ and to his disciples of their Goods: as it appeareth in the 23. Chapter following. C. Therefore Messengers were not sent to prepare dainty Cheer, or to choose out a Glorious palace: but only to tell that there came a great company of Guests. But they being excluded and having the Repulse, tarried the coming of their master. R. Then we must see why the Samaritans did not receive them. 53. And they would not receive him because his Face was as though he would go to Jerusalem. R. Therefore, when the messengers were entered into a certain City of the Samaritans to prepare for the Lord & for those which were with him, such things as were necessary, the citizens expulsed them, not suffering the Lord to come within their Gates, because they saw him going toward Jerusalem not doubting but that for solemnity and to worship in the Temple at Jerusalem, he had taken this journey upon him. For this thing the Samarytans could not abide having a temple proper to themselves in the mount Garesim, (which Temple was builded by Samabalath Daryus Liefetenavot, for his Son in law Manasses sake, who was expelled the priesthood of Hyerusalem,) in the which Temple they came so fast to Worship, that thereof often times Seditions aroase and murders were committed between the Samaritans and the jews, as is to be seen in josephus. Ios. 11. cap 7. & 8. book. 12. cap. 1. Ioh 4.20. That woman which disputed with our Lord by the Wells side, made mention of this Hill. And here we see that which we noated a little before in the second place namely, that when men disagree among themselves in the Doctrine of Religion, they do easily burst for the into mutual hatreds. For it was a Sign of cruel hatred to deny food to the hungary, and Lodging to the weary. But the Samaritans do so hate & abhor the jewish Religion, that they think him worthy of no humanity which followeth the same. Peradventure also the grief of that Contumely disquyeted them, for that they knew their temple to be detested of the jews as a Profane thing, and themselves accounted for the false Worshippers of God. But for somuch as superstition being once received is hard to be removed, they contented with wicked emulation and spite even to the utmost in defending the same. Yea the burning contention at the last grew so far, that with one flame it consumed both nations: for it was the occasion of the jewish war, as josephus witnesseth. R. And we know that there was such spiteful hatred between the jews and the Samatitanes, that the jews thought it a heinous offence to eat meat with the Samaritans. Whereupon that woman of Samaria said unto christ. How cometh it to pass that thou being a jew askest Drink of me which am a Samaritane. For the jews have nothing to do with the Samaritans. joh. 4.9 B. Therefore these Samaritans did not refuse to receive the Lord for any special hatred they bore unto him, but for that contentious sake concerning the excellency of the Temples, think that they in contempt of their Temple were going to Jerusalem to worship C. And although christ might easily have put away this envy, yet notwithstanding, he would rather profess himself to be a jew, then by false denial of himself to get harbour. 54. When his disciples james and john saw this, they said. Lord, wilt thou that we command fire to come down from Heaven and consume them, even as ELYAS did. R. These words declare that the Disciples were not only greatly moved with anger against the Samaritans, but also thought that they should do very good Service unto God if so be they burnt with Fire the City & the Citizens together. first, they set before their Eyes the inhumanity of the Samaritans in excluding innocent men, Secondly, also their Impiety in that they excluded jesus the true Messiah & Saviour of the World. C. Moreover it may be that the very Region or Country itself, moved them to desire to thunder against the Wicked. 4 Ki. 1.10 For sometime Elyas had overthrown there with Fire from heaven the kings Soldiers which were sent to take him. Therefore it came into their minds that the Samaritans were ordained to the like Destruction who so disdainfully rejected the Son of God. And here we see whereunto the foolish imitation of the holy Fathers may lead us. james and john pretend the Example of Elyas, but they do not consider how much they differ from Elyas, they do weigh their rash and undiscreet zeal, neither have they respect unto Gods calling. Even with the like pretence the Samaritans maintained their Idolatry. The woman of Samaria saying unto christ. Our Fathers Worshipped in this Mountain. ● 4.20. C. But they erred both, because they making no difference, were rather Apes than Followers of the Holy Saints. And it is doubtful whether they think that they have this power in their own hand, or whether they desire of Christ that the same may be given unto them. But it is most likely that they being puffed up with a vain trust in themselves, doubt not but that they are able to execute vengeance so that christ would but say the word. What then saith christ to these things. 55. jesus turned about and rebuked them saying, Ye wots not what manner spirit ye are of. Luke 2.34 2. Co. 2 16 B. For although the Lord was set to be the Destruction of many (as Simeon said) and the Apostles appointed to be the savour of Death unto many by the Gospel which of itself is the oder of Life, yet notwithstanding he would not have them to be so ready to take vengeance upon those that had sinned (specially if the same were principally committed against him) but in all things to prefer his spirit, that is to say, a mind which sought to save many, and to destroy none. C. So that by this answer christ did not only restrain the unbridled motion in his two Disciples but also prescribed unto every of us a rule lest we should give place to our undiscreet zeal. For he which will enterprise any thing must be well assured that he hath the spirit of GOD his Author and guide, and that he is led by the right and pure instinct of the same. Many are led and carried by a fervent zeal: but if the Wisdom of the Spirit be wanting, they burst forth into foaming Rage. It cometh also often times to pass that the Affections of the Flesh are mixed with a boisterous zeal, and that they which seem to be most jealous of the Glory of God are blinded with private Affection of the Flesh. R. If a man receive hurt of an other, he thinketh it Equity and right to do Injury again, and to revenge. Another curseth his Adversary, another wisheth to his Enemy not only Death, but also an infinite sort of Devils and Hell fire itself. And as these Things are done, so sometime they are thought to be justly done. And why so? For (say they) he hurt me first. Why should he do unto me such injury, who have done no harm but good? And why is it not lawful for me to do that which the Prophets did? Elyzeus when he was mocked of Children cursed them in the name of the Lord, and two Bears came and tore forty of them in pieces. And Samson concerning the Philystines said. 4. Ki. 1.23 As they have done to me so have I done to them. jud. 15.11 If then it were lawful for holy men to curse and to do evil to their Adversaries. Why may not I do the like which have received so many and so great injuries? A. Behold here the common Disease of the Flesh. Yea, behold the preposterous, perverse and mischievous zeal of men. R. By which the desire of private Revenge is not only counted just but also acceptable before God. Wherefore, except our zeal be governed by the spirit of God, it shall profit us nothing at all to make any Excuse for whatsoever we have done. For the spirit doth govern us with his Counsel & wisdom lest we should take any thing in hand unwisely, contrary to our office or calling: yea, it will endue our minds with right affections, putting away all the dregs of the Flesh, that we may desire nothing but that which is according to Gods wil S. Therefore Christ by this Reprehension forbiddeth Revenge as a vice of our corrupt Nature: and willeth us to go beyond nature, as to love our enemies, to bear with the Adversaries of the truth to suffer injuries, and to pray for those that hate us. For the Kingdom of christ is the Kingdom of the Cross of patience, of meekness, of peace, of humanity and such like. christ also here separateth his Kingdom from the kingdom of this World, and Christian men from the Children of Darkness. Moreover he teacheth that the Kingdom of GOD is not a Kingdom, in the which the matter must be tried with sword and Clubs. (Ye wots not what manner spirit ye are of) S. He calleth here the internal motion with the which they were led, the spirit. They which have the spirit of GOD are led by the Holy Ghost, and they which have the spirit of the Flesh are governed by the Flesh. Therefore christ putteth a difference between the spirit of the Flesh, and of corrupt nature, and between the wise spirit of God, and those things which are of God: and withal he reprehendeth his Disciples, because they being far from the spirit of ELYAS usurp unto themselves amiss that which he did. R. As if he should say, Ye understand not that your mind, your spirit, and your desire is so evil that if all Sinners should be dealt withal alike, not only these unthankful SAMARITANS, but also you yourselves, and all Mankind should utterly be destroyed. C. ELYAS, (whose Example ye allege) executed that judgement of GOD which was commanded him by the spirit, but ye will fall to Revenge, not at the Commandment of GOD but at the motion of the Flesh. Hereby we learn that the Examples of the saints do nothing at all serve our turn except the same spirit which was their Dyrector, dwell in us: R. There are some which read this Sentence by interrogation● thus. Know ye not what spirit ye are of? As if he should say. Know ye not that in speaking thus, ye are led by the spirit of the flesh: For the spirit of my Father by which ye ought to ve governed seeketh not revenge. Or else. Know ye not of what Doctrine ye are the disciples, and of what Religion ye are the Professors? For first ye are the Disciples of the Law: Ma, 5.44. and I have taught you out of the Law that ye must do good, not only to your friends, but also to your Enemies. Secondly ye are my Disciples which am that Son of man which is called the Messiah or Christ sent for the common Salvation of men. 56. For the Son of man is not come to destroy men's lives, but to save them And they went to another Town. A. He showeth the cause why they should not seek revenge but rather desire that all might repent and be saved, because he which is the Lord came to save all: Luk. 19.10 Even as it is said in another place. The Son of man came to seek and to save that which was lost. Io 3.17. And again he saith. God sent not his Son into the world to judge the World, but that the World might be saved through him. R. The which words bring no small consolation to the conscience in all afflictions. 1. Ti. 1.15 For they do explicate the proper office of christ, namely that he doth not destroy but save. If so be the wages, that is to say. Afflictions, Poverty, Sickness, Infamy, Exile, Death, and Hell vex thee. Why art thou faint hearted? christ doth not destroy but save. 〈◊〉. 1●. 23 A●● in the Prophet it is said. I live saith the Lord. I will not the death of a Sinner, but rather that he be converted and live. Believe therefore in christ, and thy sins are forgiven th●e, and thou shalt live safe from destruction. (And they went to another town) A christ would go to another place rather than he would satisfy the undiscrete and rash zeal of his disciples. For the Exposition of the rest which followeth unto the 61. verse, read the eight Chapter of Mat. beginning at the 19 Verse. 61. And another said, Lord I will follow thee: but let me first go bid them farewell which are at home at my House. C. Matthew maketh no mention of this third man: but it appeareth that he was more bend unto the world, than pressed and ready to follow Christ. He offereth himself to be a Companion of christ, but with an exception, as when he hath bid them at home at his house farewell: that is to say when he had set those things which were in his house in a readiness, as they are wont which take their leave. This is the cause why christ doth so sharply reprehend him. For in word he professed himself to be a Companion of christ, & then forsook him until he had ended his worldly business. B. But whosoever will have Christ to be their Saviour, must forsake all things, and give themselves wholly unto christ. 62. jesus said unto him No man that putteth his Hand to the plough, and looketh back, is apt to the Kingdom of God. B. As if he should say. Thou must not have such Respect unto those things which ought to be behind thee. I am the way, the truth and the life. If therefore thou have given thy name unto me, thou hast taken a Work in hand, which requireth thee wholly. From the which if thou hast respect unto the Works of the Flesh, thou dost even as if a man should put his hand to the Plough, & yet in the mean time look homeward, or esse some otherway: gazing so about thee, what I pray thee canst thou Plough? So much therefore thou shalt profit in the kingdom of God, thy mind being tied to thy domestical affairs, & thou having the like care & respect unto earthly things. For to have a care for those things, is in mind to look back unto that which ought to be behind thee. Therefore thou art unapt for the kingdom of God, because it requireth a whole man, neither will it abide any other care. For they are not apt for the kingdom of God, to be in the same, or to preach the same (for properly he speaketh here of true ministers, although it may generally be extended to all) which are ignorant of the felicity of this heavenly kingdom: and they are ignorant of it, which cannot once bid all other things farewell and adieu in respect of the same. For it is the Kingdom of righteousness and Grace, the Kingdom of the Spirit which quickeneth and Sanctifieth us, the Kingdom of Eternal Life, and perfect blessedness. C. Therefore they are said to look behind them, which being wrapped in the Cares of this World, suffer themselves to be brought from the right way: but specially they which drown them selves in chose cares, which make them unprofitable to follow Christ. FINIS. ❧ THE X. CHAP. AFter these things the Lord appointed other seventy also, & sent them two and two before him into every City and place, whither he himself would come. C. We may gather by many Circumstances, that the apostles were returned unto Christ, before the seventy disciples were sent in their steed. Therefore the twelve were sent to put the jews in hope of the Messiah at hand: after their return when greater attention was required, more were sent, as secondary Criers, to spread the fame of Christ in every place. B. And we must note what work Christ sought especially to finish, both by himself, and also by others here in earth, namely, nothing but the publishing of the Gospel, and the preaching of the grace of God. For the same being received, everlasting life was received: and without the same all things must needs be hurtful. C. Moreover no embassage was properly committed unto these 70. Disciples, but only Christ sent forth as forerunners, to prepare the minds of the people to receive his doctrine. Other seventy] In the number of seventy he seemeth to follow that order, to the which the people long before had been accustomed. We must note that he had sent forth before twelve apostles, the which number of xii. answered the xii. Tribes, in the flourishing time of Israel, these xii. apostle's, as patriarchs, were appointed to gather together into one the torn members of the body, that there by, there might be a perfect restoring of the Church. The reason was not unlike in the seventy. Exo. 18.22 We know that when Moses was not able to discharge the burden of Government laid upon him, he took unto him seventy judges, which should be assistants unto him in the government of the people. But after that the jews were returned from the Exile into Babylon, they had their Synedrion, or Senate, which consisted of 72. judges. But as commonly it cometh to pass in such numbers, when mention was made of the Synedrion, they said only, The seventy judges. And these judges were chosen out of the Posterity of David, as Philo witnesseth, that some power might remain in the kingly Race. Wherefore after divers destructions this was the last Pageant, namely, the abolishing of that lawful government by Herod. But because the return out of Babylon was a foreshowing of the true and sound redemption, the Lord seemeth now to choose seventy, to be proclaimers of his coming, that he might promise a repairing of the decayed state. Notwithstanding because the people was to be brought to one head, he appointed them not judges with power, but only commanded them to go before that he alone might have the pre-eminence. R. There are some which say that these Seventy had authority given them among the jews, Gen. 46 23 because jacob came into Egypt with 70, Souls. And sent them two, and two] C. Whereas he sent them forth two & two, he doth it in consideration of their infirmity. For it was to be feared that if he had sent them forth 1. by one, they would not have been bold enough to execute their office. There to the end one of them might comfort another, he sent them forth two and two. 2. Therefore said he unto them, the harvest is great, but the labourers are few: pray ye therefore the Lord of the Harvest, to send forth labourers into his harvest. For the Exposition of this verse read the ninth Chapter of Matthew, beginning at the 37. verse. And for the exposition of the other four verses following, read the tenth Chapter of Math. beginning at the 16. verse, and the sixth of Mark the 7. verse, 7. And in the same house tarry still, eating and drinking such things as they have: for the labourer is worthy of his reward. Go not from house to house. Eating, and drinking) C. Of this eating & drinking, Luke only maketh mention. By which Words, Christ doth not command his Disciples to be contented with common mean fare, but also permitteth them to feed upon other men's charge and expense. As if he should say, It is free for you to live upon other men's cost, so long as you are in this Peregrination: For it is meet that they, for whom ye labour should give you meat. Some think that all Scruple and doubting is here taken away from the Disciples, lest they should refuse and abhor any kind of meat: but Christ meant no such thing: only to give them liberty to take their Food for their reward, in this ambassage. Go not from House to House) B. The Lord by these Words forbiddeth not his disciples to change their lodging: but would rather give full Power unto them to use such things as were their where they Lodged: that they should not need to change their Lodging as though they should grudge where they should abide. For those spiritual things which they sowed unto them, could not be countervailed with any of those Temporal things, which they reaped. 8. And into whatsoever City ye enter, & they receive you, eat such things as are set before you. B. christ preventeth that which his Disciples might object, saying, Thou dost thrust us forth to strangers, destitute of all things, saying, that the workman is worthy of his meat. But how worthy soever we be of our meat, working in the harvest of the Father, who will give the same unto us? To this cogitation therefore Christ answereth, I would not have you to be prepared more to do any thing, than to go and preach the kingdom of God: only care ye for that, being assured that no man shall hurt you, and that ye shall want nothing. For (according to the Proverb) the labourer is worthy of his meat. Work for my Father, and he will provide you meat without your labour: because it is not meet for the Preachers of the kingdom of heaven to be troubled about these least matters. For who will not thankfully offer unto them all things, which preach unto men everlasting life, and make them Partakers of the kingdom of Heaven? Eat therefore & drink those things which they shall set before you, and that without shame: for ye eat not other men's, but your own meat, as your higher, and reward. For ye shall heal those that are sick among them, and shall tell them that the Kingdom of Heaven is at hand, and ye shall make them Partakers of Heavenly Doctrine. By these Words of Christ all Christian Preachers must learn to make choice with whom they lead their lives: even as do good husband men which consider of the ground before they break up the same with the Plough, and sow it with good Seed. Before Reprobates, Dogs, & Hogs, the Word of God must not be set. For the two next verses, read the sixth Chapter of Mark, the 12. vers. and the 10. of Matthew the 14. verse. And for the rest unto the 16. vers. read the eleventh Chapter of Matthew, beginning at the 21. verse. 16. He that heareth you heareth me: and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me. C. They are deceived which think that the same is repeated in this place, which is set down in the tenth of Matthew the 40. verse. For Christ spoke there of persons, but here of doctrine: that receiving pertaineth to the duties of Charity, but now he commendeth Faith, which receiveth God in his Word. The sum is, that the piety of men is proved by the Obedience of Faith: but that they which reject the Gospel, although they boast themselves to be the chief Worshippers of God, do notwithstanding bewray their wicked contempt. But we must note here the purpose of Christ: for, because the greatest part of the World, doth preposterously judge of the Gospel by the worthiness of men and therefore do contemn, & nothing regard that which is brought unto them by base and contemptible men, Christ doth provide for thus so preposterous judgement. And, because all men for the most part are so proud, that they will not willingly submit themselves unto their Equals: and again, God hath Determined to Govern his his Church by the ministry of men, and to choose often times to the ministry of his word the most base sort of men: it was necessary that he should defend the majesty of the gospel, least coming out of man's mouth, it seem vile and base. This therefore is a notable commendation of the external ministry, when Christ pronounceth that what honour and reverence soever is given unto man's preaching (so that the same be faithful) is given to GOD himself. And the profit of this commendation consisteth of two points: For there is nothing that ought to animate us more to embrace the doctrine of the Gospel, than when we hear that the same is the most excellent worship of God, & a sacrifice of a sweet smell, we hearing him then speaking in the mouth of men. Secondly all doubting is taken away, when we hear that the testimony of our salvation is never a whit the worse, when the same is given by men which are sent of God, and that it is of as great prize even as if his voice should sound from heaven. And contrariwise to terrify the contemners of the Gospel, he pronounceth that they which will not hear his ministers be they never so contemptible, are contumelious not to men, but to God the Father himself. For he saith, And he that despiseth you despiseth me] A So also saith the apostle Paul: 1. Thes. 4.8 He which rejecteth these things, rejecteth not man, but God, which hath given his holy spirit 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 ridiculous, when by this place he seeketh to defend his tyranny. For it is certain that Christ doth not so speak here, that he doth resign his authority given him of his father unto men, but only that he might deliver his gospel from contempt. Whereupon it followeth that the honour due unto him is not given unto men, but reserved only unto his word. Therefore if the Pope will be received, let him bring that doctrine in the which he may be known to be the minister of Christ. But so long as he continueth still like himself, that is to say a sworn enemy of Christ, and having no affinity with the apostles, let him cease to deck himself with those feathers which are none of his. 17. And the seventy turned again with joy, saying, Lord even the very Devils are subdued unto us through thy name. R If so be a man should weigh and judge the joy of these seventy ambassadors, by these their words only, yet it seemeth a most honest joy: but if it be exacted and drawn unto those words of Christ which follow by and by, it seemeth manifestly to be rather the joy of the flesh then of the Spirit: for in this gift of working miracles, they thought that their true and chief felicity consisted. Furthermore because they thought that the kingdom of Christ should be in this World, they think that they have now strength enough given unto them to make the whole World obedient unto Christ. Lord, even the very Devils] C. It appeareth that the seventy did not fully and thoroughly believe the Words of Christ, when as they returning, do rejoice as at a new and unlooked for matter, namely, that by the power of Christ they had cast out Devils. But yet this power was given them, and also commanded them. And this is true that when they went, they were persuaded, that nothing was spoken unto them by their master in vain: notwithstanding afterward, when the greatness of the thing exceeded their opinion, they were amazed at the sight thereof. And this cometh oftentimes to pass that the faithful do only conceive some taste only out of the word of the power of God, and then experience afterward bringeth them into admiration. 18. And he said unto them, I saw Satan as it had been lightning falling down from heaven. C. Christ commendeth the efficacy of his Gospel, when he saith that by the same Satan is cast down in a moment. And he bringeth his Disciples from one particular to the whole general: namely, for that he commanded his Gospel to be preached, to this end, that it might overthrow the kingdom of sathan. Therefore seeing the Disciples did take hold of that visible document of the which they had experience, Christ admonisheth them that the force & efficacy of their doctrine did extend farther, as that the tyrannical power of Satan might fall, which he exerciseth over all mankind. C. As if he should say, As touching your embassage it is well, I know it hath good success. For even as you were discharging your ambassage. A. Yea, so soon as ye were did to preach the Gospel, I saw Satan by & by, and in a moment to fall down from heaven even as lightning. C. For the Gospel is of such force the Satan is not able to stand before the same. And now is the judgement of the Prince of this world, & he is judged already, & a stronger than he cometh which also hath overcome him. Also, seeing the son of God cannot be deceived, and seeing this his foreknowledge of the which he speaketh here, belongeth to the continual race of the Gospel: there is no doubt, so often as he raiseth up faithful Teachers, but that he will give fruitful success unto their labour. Whereby we gather that we are no otherwise delivered from the power of Satan then by the Gospel: and that they do rightly profit in the Gospel, in whom the power of Satan is fallen, that sin being extinguished they may begin to live to the righteousness of God. Even as lightning] C. We must note this similitude which Christ useth, that Satan doth fall at the thounderinge of the Gospel, like lightning, for so the divine power of doctrine is expressed, which so suddenly with so violent force casteth down the Prince of this World, so well Armed and appointed. Hereby also is expressed how miserable the State and Condition of men is, until Christ their deliverer is come. Therefore there is no Grace more to be desired, than that we may have among us the preaching of the Gospel, that Christ may reign over us. 19 Behold I give unto you power to tread on Serpents and Scorpions, and over all manner power of the enemy: and nothing shall hurt you. C. This is the second part of the answer: for he confirmeth his disciples against the time to come, that they might conceive the greater trust. As if he should say, As ye have had experience of my Power, when ye did cast out Devils, even so hereafter ye shall feel the same greater. Some demand whether this was spoken to the seventy Disciples only, or generally to all ministers. Answer. Verily, there was another consideration to be had of them, than of the ministers of the Gospel at this day: for then his purpose was to make the doctrine of the Gospel noble: and they ought to serve us: although we want these gifts. For there is no doubt but that the Lord doth at this day bridle the power of Satan, and his ministers also which he useth as Instruments to hurt, though not always: for Satan raged even against the apostles also. To tread on Serpents, and Scorpions) C. He calleth all harms, the power of the Enemy, because the devil doth throw against us whatsoever is hurtful for us: not that all things which may hurt men are subject unto his will: but because he being armed with the Curse of God, goeth about to turn all his Scourges to our destruction, and useth them as Darts to wound us. 20. Nevertheless in this rejoice not that the spirits are subdued unto you: but rather rejoice because your names are written in heaven. C. He showeth unto his Disciples in what thing they ought specially to rejoice For it was to be feared least they would wax insolent and proud, when they should see the Devils, and Serpents subdued unto them, and so have been blinded. This therefore is spoken by the way of granting. For Christ granteth that it is an excellent gift in the which they rejoice: but he putteth them in mind to have principally regard to farther matter, & not to stand upon external miracles. Therefore their joy as it was not conceived of nothing, is not wholly condemned of him, but he showeth that the same is in some point faulty, because pleasing themselves immoderately in temporal Grace, did not lift up their minds to Heaven. And surely, all the Godly are troubled with this disease: For although they weigh the goodness of God with thanks giving, yet notwithstanding they do not lift up themselves, somuch as it becometh them, with the staff of God's benefits, to heaven, and therefore the Lord, as it were by stretching out his hand, must needs lift them up, lest they stay themselves upon the earth. But rather rejoice) Seeing the purpose of Christ is to draw his Disciples, from mundane & transitory joy, that they might rejoice in everlasting life, he bringeth them to the original & fountain thereof, namely, for that they were chosen of God, and adopted to be his Sons. C. As if he should say, let this be your special joy that I have chosen you. Even as the apostle Paul saith, 1. Ephe. 5.6 that this is the true glory of Christians, that they are adopted of God. Christ might have commanded his Disciples to rejoice, because they were regenerate by the spirit of God, because they were new Creatures in Christ, because they were illumined into the hope of Salvation, and had the earnest and Seal given unto them: but Christ would rather note the beginning, from whence all these Graces came, namely, the free election of God, to the end they might ascribe nothing unto them selves. Those benefits which we feel in us, give us matter enough to praise God: but the eternal election which is without us, doth more evidently show, that our salvation is grounded upon the mere goodness of God. And he speaketh Metaphorically, when he saith, that his disciples names are written in heaven, in steed of that they are reckoned before GOD to be Sons and Heirs, even as if they were written in a Catalogue. Whereupon also the Scripture, by the book of Life, understandeth adoption and election. And we have testimony of our secret election by calling. Concerning the two next verses, read the 11. Chap. of Math. beginning at the 15. verse. And for the 23. vers. read the 13. Chap. Math. vers. 16. 24. For I tell you that many Prophets & Kings have desired to see those things that ye see and have not seen them: & to hear those things which ye hear, & have not heard them. B. The Lord speaketh not here of corporal seeing and hearing only, but also of that spiritual hearing and seeing, which was withdrawn from wise men, and revealed unto them, Mat. ●1. for the which he giveth thanks unto his heavenly Father: and of the which, he said at another time, To you it is given to know the mystery of the Kingdom of God. And we must note that God observeth an Order and Degree, in revealing the knowledge of himself. For although those Prophets, & Just men, chosen of the Lord, and holy kings also, were the sons of God: yet notwithstanding he did not reveal unto them those things which he revealed unto these Fisher men, excellent neither in Dignity, neither in wisdom, nor in righteousness. And this desire of Just men is described in that righteous Simeon. Luke▪ 2.25 For, because they sought the glory of GOD, and because more ample knowledge of God was to be revealed, therefore they wished & prayed for the coming of Christ most earnestly, as is to be seen in divers places of the Prophets and Psalms. 25. And behold a certain Lawear stood up and tempted him, saying, Master, what shall I do to inherit eternal life? 26. He said unto him, What is written in the Law, how readest thou? 27. And he answered and said, Thou shalt love the Lord thy God. etc. C. This occasion moved the Lawear to ask of Christ this question: namely, because he was an Interpreter of the Law, he is offended at the doctrine of the Gospel, by which he thought the authority of Moses was diminished. Howbeit, he is not so much affected with the zeal of the Law, as he was grieved that his Honour and Countenance should be diminished. He demandeth therefore of Christ if he will profess any thing more perfect then the Law: as we have showed in the 22. Chap. of Math. vers. 36. and in the 12. Chap. of Mark vers. 28. What is written in the law] C. He heareth another answer of Christ than he looked for. And verily Christ brought no other rule to lead a Godly and an upright Life, then the very same which Moses had prescribed already: because under the perfect love of God and our Neighbour, is contained the whole perfection of righteousness. Notwithstanding we must note here that Christ spoke concerning the attaynning of salvation, according to the question demanded. For he doth not show plainly here, as he doth in another place, how men shall come to eternal Life, but how they must live that they may be counted righteous before God. And it is certain that it is prescribed in the Law how men should frame their lives, and that they may get salvation to themselves in the presence of God. And whereas the Law can do nothing else but condemn, and is therefore called the doctrine of Death, 2. Cor 3.7 Rom. 7.13 and is said to increase our conditions, the fault is not in the Doctrine, but in ourselves, because we are not able to do and perform that which it commandeth. Therefore though no man is justified by the law, yet it containeth perfect righteousness: because it doth not ●asly promise righteousness to the observers of the same, if so be a man do fully observe all that it commandeth. Neither ought this manner of teaching to seem absurd unto us, in that GOD first of all requireth the righteousness of works, and then offereth the same free without Works: because men must needs be convinced of their Just condemnation, that they may flee unto the mercy of God. And therefore Paul compareth both kind of righteousness together, Rom. 10.5 to the end we might know that we are therefore justified freely of God, because we are destitute of our own righteousness. And Christ in this answer framed himself to the Lawear, having respect unto this question. For he demanded not from whence we should seek Salvation: but by what Works the same was to be obtained. Thou shalt love the Lord thy God] A. Matthew saith that Christ made this answer, and not the Lawear. Read Matthew. 28. And he said unto him, Thou hast answered right: this do and thou shalt live. C. This Promise is not contrary to free justification by Faith. For God doth not therefore justify us freely, because the Law doth not show perfect righteousness, but because none of us are able to fulfil the same: and therefore he saith that we cannot get Life in the same, because it is weak in our flesh: as Paul plainly teacheth. C. Wherefore these two do very well agree together, Rom. 8. ● That the Law doth teach how men should get righteousness by Works, and that no man is justified by Works: because the defection is not in the Doctrine of the Law, but in men. Furthermore, the purpose of Christ was to put away by this answer the false surmise of many which were unlearned, who thought that he destroyed the whole Law. 29. But he willing to justify himself, said unto jesus, And who is my Neighbour? BU. This argueth that this Lawear was an Hypocrite, specially when our Evangelist saith, that he was willing to justefy himself; that is to say, to purge himself from all fault and sin, and to boast himself for righteous, as though he performed all things in the Law, and had left nothing undone. And who is my neighbour?] C. This question might seem nothing to be long to the justification of man. But if so be we consider that the hypocrisy of men is chief espied in the second table (because while they fain themselves to be excellent Worshippers of God, they do openly violate the love which they own to their neighbours) we may thereby easily gather, that the Pharisy used this Covert, to the end he being under the false Cloak of holiness might not come into the light. Therefore when he perceived that the Rule of Charity was against him, he seeketh starting holes in the name of (Neighbour) lest he might seem to be a Transgessor of the Law. And first of all we see, that the Scribes in this point had corrupted the Law, deeming none to be their neighbours but such as were worthy. Whereupon they held this as a sure ground, that a man might hate his enemies. BU. Therefore by contempt, and of a certain disdain, the Lawear speaketh these things: As if he should say, I love my Nation, whom should I love else! He understood not, that in this word (Neighbour) he which was most far of either in blood, affinity, acquaintance, or country, was contained, and that the Commandment of Love is not limited to our Alliance, kin, or acquaintance. And yet for all that we must not deny, but that the nearer that any man is unto us by any of these, the more ready we must be to help, and show our love. For so humanity requireth, and God's Law permitteth, who by his Providence hath thus appointed. Read more in the 22. Chap. of Math. vers. 39 30. And jesus answered and said, A certain man descended from Jerusalem to jericho, and fell among thieves, which rob him of his Raiment, & wounded him, and departed, leaving him half dead. E. By this Parable the Lord declareth that every one is our Neighbour, whom we can or aught to help. Christ might simply have taught that this word (Neighbour) ought generally to be extended unto all men, because all mankind is joined together by a certain holy knot of society. And in deed the Lord put down this name in the Law for no other cause, than that he might the more sweetly allure us unto mutual love. The commandment had been more plain if it had been put down thus, Love all men as thyself: but because the pride that is in men doth blind them, that every man liking of himself and not regarding others, the Lord pronounceth that all men are our neighbours, that affinity might knit one to the other. Therefore who so ever he be, if he be a man it is sufficient to make him our Neighbour because it becometh not us to destroy common Nature. But Christ went about to draw from the Pharisy an answer by which he might condemn himself: as shall appear by that which followeth. 31. And it befell that there came down a certain Priest that same way, & when he saw him, he passed by on the other side. 32. And likewise a Levite, etc. Christ noteth here the impiety of those which were counted chief among the People, as the wickedness of the Levites, and Priests, than which none were farther from the Love of their neighbour: insomuch that a man might find more love among the Samaritans, and Ethnyckes, than among them. For he saith that the Priest and the Levite passed by the wounded man, but the Samaritane cured him C. Wherefore there is no doubt but that he doth very aptly reprehend the jews and the Priests, who bostinge themselves to be the Children of one Father, and by the privilege of adoption to be dissevered from other Nations, that they might be the holy Inheritance of God: and yet notwithstanding with barbarous & beastly contempt, despised one another no less than if there had been no affinity at all between them. For there is no doubt, but that Christ doth describe here, the cruel negligence of love, of the which their own Consciences did accuse them. Now, Christ saith, that a certain man going from Jerusalem to Ihericho, fell into the hands of thieves, & was wounded, whom a Priest & a Levite saw lying half dead, and yet passed by without giving any relief, or secure: but was courteously cured of the Samaritane; and last of all he demandeth which of those three was Neighbour unto the jewe. Here master Doctor for all his learning could not escape, but he must needs prefer the Samaritane before the other two. 33. But a certain Samaritane, as he journeyed, came unto him: and when he saw him, he had compassion on him. ¶ Here we are plainly taught not only who is our neighbour, but also how we must do good, and how our neighbour must be beloved. First, the Samaritane seeing the wound is moved with compassion. Therefore the affection of mercy is required of us, by which we must think that other men's calamities do appertain to ourselves, according to the saying of the Apostle, Remember them that are in bonds, as bound with them: Herald 13.3 Rom. 1 31 and them which suffer adversity, as also ye your selves being in the body suffered adversity. For S. Paul saith that there are certain wicked men which want Affection. 34. And went to him, and bound up his wounds, and powered in oil and Wine, & set him on his own beast, & brought him to a common Inn, and made provision for him. Now cometh the Samaritane, who passeth not by, who wisheth not to the wounded man, with lamentable words, health, & so leaving him, hasteth away to his own business. For S. james saith, If a brother or a sister be naked and destitute of daily food, and one of you say unto them, Depart in peace, jam. 2. ● be you warned and filled: notwithstanding ye give them not those things which are needful to the body, what shall it profit? The Samaritane therefore cometh near, putteth to his hand, and seeketh to cure the wounded man as well as he can. He doth not complain & make excuse that he is no Physician or Chirurgeon: that which necessity requireth, and that which he could do, he doth, using present medicine until he could have better. He carried Wine and Oil with him in his way: these he useth in necessity, & not much amiss, for Wine purgeth Wounds, & Oil mollefieth them. This Samaritane (I say) useth all that he hath to help the miserable man, disapoynting himself of his own provision. For he alighteth from his horse, and appointeth the same for the use of the afflicted, lifting him up from the earth with his hands, & setting him thereon. He himself playeth the part of the guide committing the care to no other. And because he could not lead him to his own house, he carrieth him to an Inn. Where again he neither spareth Labour nor cost. Moreover because necessity urged him to proceed in his journey, he took out of his Purse so much money, as would suffice until his return again, and that he giveth to the host. And being not content here with he giveth the good man of the house a great charge diligently to look unto him: and finally he promiseth that what soever he spendeth more for the health of the man, he shall not lose it, but shall be truly paid it again at his return. Therefore he both promiseth that he will return again, and also declareth that he will not be quiet until he see the wounded man in health. Thus thou hast set before thine eyes a most perfect manner of love. 36. Which now of these three thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that showed mercy 37. on him. Then said jesus unto him, Go and do thou likewise. He that showed mercy] A. The Lawear could not otherwise answer, except he would show himself to be without all judgement. Go and do thou likewise] That is to say, even as this Samaritane did, and acknowledge him to be thy Neighbour whom soever thou seest to stand in need of thy help, and secure him according to thy power. For Christ propounded the example of this Samaritane to this end, for this cause answered to this Question, Who is my Neighbour? C. The authors of free will run here into an Allegory, affirming that the condition of Adam after his fall is described under the Type of the wounded man. Whereupon they infer that the power of well doing was not altogether extinct in him, because he is only said to be half dead. As though it were the purpose of Christ in this place to speak of the corruption of man's nature, and to show what a deadly and incurable wound Satan had given to Adam. As though also in another place he did not manifestly & without a figure, show and pronounce all to be dead, saving those which he quickeneth with his voice. As vain also is that other Allegory, the which notwithstanding hath been so well liked of many that it hath been received as an Oracle. They have feigned this Samaritan to be Christ, because he is our keeper: They say that Wine, and Oil was powered into the Wound, because Christ doth heal us with Repentance and the promise of grace. Thirdly, they say that Christ doth not by and by restore health, but doth commend such as are to be cured to the Church for a while. In this and such like, the Scriptures are unreverently handled, the true sense being transfigured into shadows. 38. Now it came to pass as they went, that he entered into a certain town & a certain Woman named Martha, received him into her house. 39 And this Woman had a sister called Mary, which also sat at jesus feet, and heard his Word. E. At what time the Lord came to the house of Martha, it is not certainly known, neither doth it make any great matter. received him into her house] C. We have here in Martha an example of hospitality and of Love, who constrained to trouble herself about many things. For she desired to serve the lord & those also which he had brought with him, diligently. Now in this time, we have not Christ present, but the poor which are his members, upon whom he will have the deeds of Charity bestowed. A. Mat. 25.40 Who also saith, In as much as ye have done it unto the lest of one of these my brethren, ye have done it unto me. And this Woman had a Sister] A. Concerning these two Sisters John writeth thus, Ihon. 11 5. JESUS loved Martha, Ihon. 11 5. and her sister, and Lazarus. R. For these two sisters were godly, and consecrated unto Christ, but yet notwithstanding somewhat unlike in disposition, as we shall see a none. Which sat at JESUS Feet] C. This history teacheth us, that whither soever Christ came, he did not seek himself, or his own commodity and ease, but had always a special care to profit others, and to discharge the Office which the Father had committed unto him. For Luke showeth that so soon as he was received of Martha, he gave himself to teaching and to exhorting. A. And Mary sitting at his feet heard his word. Love in Christ yieldeth, and faith in us receiveth heavenly doctrine. Wherein we have an example of a thirsty faith, and a burning love, yielding in the one, & receiving in the other heavenly things. 40. But Martha was cumbered about much serving, and came to him, and said, Lord dost thou not care, that my Sister hath left me to serve alone? Bid her therefore that she help me. Martha was cumbered about much serving] C. Because this place hath been foully wrested to the praise of a contemplative life, (as they call it) we must understand the true sense and meaning of the same, whereby it shall appear that the purpose of Christ was nothing less, than to appoint his Disciples to live idly, & in cold speculations This is an old error, They lead an angels life, which being not troubled with business, give themselves wholly to contemplation. And it seemeth that the Papists have drawn this error from Aristotle who placeth the chief Felicity, and the last end of man's life, in contemplation. But some being led by Ambition, and other some by Idleness to live solitarily in Cloisters, this pride hath also followed that they will be like Angels in doing nothing. For they despise a working Life as much, as if it did pull back from Heaven. But we know that men were created to this end, that they should exercise themselves in labour, and that there are no Sacrifices more acceptable unto God, than for every man to live in his calling, & profitablely for a common wealth. But how ignorantly they have abused the Words of Christ to prove their lie, it may easily appear by the simple sense. Luke saith that Mary sat at jesus feet. Doth he mean think you that she did nothing else all her life time? The Lord doth rather command us so to divide our time, that they which will profit in the School of Christ, must not be continual and slothful hearers, but must put that in use and practise which they have learned. For there is a time to hear, and a time to work. Very foolishly therefore do the Monks interpret this place, as though Christ did here compare a speculative life, with an active and working life: when as Christ simplely showeth to what end and how he will be received. For although the hospitality of Martha were praise worthy, yet notwithstanding Christ noteth two vices in the same. The first is, because she exceeded in cumbering herself. For Christ would rather have been entertained with mean Charge and cost, than to have had the holy Matron so much troubled. The second is, because she troubling & occupying herself with superfluous labours, made the coming of Christ unprofitable. For this was even as if one receiving a prophet honourably, should not care to hear him but should bury all the Docrine with great and superfluous provision. Lord dost thou not care] C. Here also was another evil, that Martha pleasing herself in her troublesome work, contemned the godly desire to learn in her sister. Thus always our virtues have one spot or other, in somuch that nothing is perfectly sincere in us. Martha truly is worthy of praise for receiving Christ: but because she esteemed so much of her labour, that she preferred the same before the godly desire of her sister, she was to blame. 41. And jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things. Verily one is needful. 42. Mary hath chosen the good part, which shall not be taken away from her. Verily one is needful] C. Some do to coldly expound these words thus, One mess is sufficient. Other some very subtly expound it concerning unity, but far from the purpose. For Christ had another meaning, namely, that what soever the faithful take in hand to do, there is notwithstanding but one mark, unto the which all things must be referred. Therefore the sum is this, that we wander and weary ourselves in vain, except we direct all our actions unto a sure and certain faith. So that in this the hospitality of Martha is to be discommended, because she neglecting the principal point, was wholly occupied in cumbersome business. And yet Christ doth not mean, that this one thing excepted, all other things are not to be weighed, but that we must with wisdom observe an order. A notable sentence verily, by which we are taught so to order and direct all the duties and parts of our life, that we may serve God. Mary hath chosen the good part] C. There is no comparison here, as many Interpreters dream: but only Christ pronounceth that Mary is conversant and busied with a very holy & profitable study, from the which She ought not to be drawn. As if he had said, Thou mightest rightly reprehend thy Sister, if so be she being Idle, or occupied with vain Cares, should lay the whole burden of the work upon thee. But now, seeing she hath well and profitably given herself to hear, it is not meet to draw her from the same: for she shall not always have such opportunity. Which shall not be taken away from her] C. There are some which understand this part so, as though Christ should therefore say that Mary had chosen the good part, because the fruit of heavenly Doctrine shall never decay. The which sense is not to be rejected. Howbeit the other which we brought before, more agreeth with the mind of Christ: as, that Mary was occupied in a holy and profitable study, from the which she ought not to be called. ❧ THE XI. CAP. ANd so it was, that as he was praying in a certain place, when he ceasled, one of his disciples said unto him, Lord teach us to pray, as John also taught his disciples. As he was praying] Concerning the prayer of Christ, read the fourteen Chapter of Matthew, the 23. verse. Lord teach us to pray] C Whereas John delivered a private form of prayer unto his disciples, he did it in consideration of the time. For the state of the jews at that time was greatly corrupted: yea, Religion was so decayed, that it is no marvel if the true form of prayer were retained only of a few. Moreover seeing the promised was at hand, it was meet that the minds of the faithful should be stirred up to pray, in hope and desire thereof: John therefore could make out of divers places of Scripture, a certain form of prayer, which should agree with the time, and come near unto the spiritual Kingdom of Christ, which began already to be revealed. 2. And he said unto them, when ye pray, say, O, our Father which art in heaven. Hallowed be thy name. Thy kingdom come: Thy will be fulfilled, even in Earth also, as it is in Heaven. ¶ For the Exposition hereof & so forth until ye come to the 5. verse, read the sixth Chap. of Math. the 11. verse. 5. And he said unto them, which of you shall have a friend, & shall go unto him at midnight, and say unto him, Friend, lend me three loaves: etc. C. Matthew maketh no mention of this similitude. But the sum is, That there is no cause why the faithful should be discouraged, if so be they have not their desires at the first, or if so be that which they require, seem hard to be obtained. For if so be among men importunity of asking, do as it were wring that from one which he would not willingly do, there is no doubt but that we shall find God easy to be entreated, if so be we persist constantly in prayer, and be discouraged neither with delay nor with difficulty. The like similitude we have concerning the Widow, who overcame the unjust judge, though he neither feared God, nor man, with her importunate suit: Where Chrlste himself persuadeth thus, saying, Hear what the unrighteous judge saith: Luk. 18.6. And shall not God avenge his Elect, which cry day and night unto him, yea, though he defer them? I tell you that he will avenge them and that quickly. All these things teach us to pray diligently, earnestly, and constantly & not to be weary. After the which manner if we pray we cannot but entreat our heavenly Father for all things. The Woman of Chanaan may also encourage us to pray with like affection. Mat. 15.27 For the exposition of the rest which followeth unto the 14. vers. read the seventh Chapter of Matthew, the 7. vers. And for the 14. verse, read the 12. of Math. vers. 22. Also, for the 15. read the 9 of Matthew vers. 34. and the 12. Chap. vers. 24. and the third Chapter of Mark verse 22. 16. And other tempted him, and required of him a Sign from Heaven. A. Luke setteth before us divers sorts of men, which were beholders of the miracles wrought by Christ. Among which, some marveled at so great power, and no marvel. For Satan having great power over that miserable man, insomuch that he was both blind & dumb all at one, it was necessary that Christ should have much more power, who with his word expulsed Satan, and so restored the dumb & blind man possessed with a Devil to his health, that he both spoke & saw. Other some railed and spoke evil of this miracle, saying, that this devil was cast by Christ, by the power of Beelzebub the chief of the Devils. The rest did not rail of the miracle wrought by Christ, but scorned and contemned the same, & said that they would believe in him, if as he had shown an earthly miracle so he would show one from Heaven, as to make the sun to shine bright, and suddenly to lose his light again, or some such like trifell in the air. But Christ answereth these which being not content with the present miracle, sought to have a sign from heaven, in the 29. vers. following. But now he answereth those railers, which said that he cast out the Devil, by the help of Beelzebub the chief of the Devils: and he answereth not yielding reproach for reproach, but simply defending his fact. Read the like matter in our annotations upon the 12 Chap of Math. vers. 25. and the third of Mark, vers. 22. for the exposition of that which followeth unto the 21. vers. of this Chapter. 21. When a strong man armed keepeth his house, the things that he possesseth are in peace. S. The third argument of Christ's defence is taken of the impossibility, because of the equal power among the devils, by which Christ proveth that Satan cannot be cast out of Satan, for that the Devils are of like power among themselves. By this strong man is meant the power of Satan. His Armour and weapons, are his confirmations, by which the devil defendeth his power and kingdom. The keeping of the Palace, signifieth the diligence & care of Satan which he hath for his kingdom. Are in peace] That is to say, all things are quiet and safe. Which he possesseth] This Word (possesseth) is a Word of property, of domination & of power. R. His Argument therefore is thus much in effect, Ye slanderers say that I cast out devils by the help of Beelzebub, but I will prove that Beelzebub is captived ra her and bound by me, than a helper of me. For when I drive out the Angels or ministers of Beelzebub, what do I else but invade & ransack the kingdom of Beelzebub, & take away his munition, and divide the spoil? For men are the kingdom of Satan by reason of sin, & Satan doth mightily reign because of sin in men: whom he keepeth endurance & in bonds by his Angels. But I deliver men from the Angels of Satan and restore them, to their former health, putting devils to flight, which is to divide the spoil. But no man can take away a strong & armed man's Armour, and divide his spoil, except he first overcome & bind him. For otherwise the strong & armed man doth so valiantly quite & defend himself, that all things which he possesseth are in safety from his enemies: seeing therefore I take away the weapons & armour of Beelzebub, which is prince of devils, & put his angels to flight (as may appear by my miracles) it is manifest that I have both overcome, & also bound Beelzebub himself: so little need have I of his help, and so far he is from helping me. Thus we see the Christ teacheth, that the prince of Devils is overcome by him. And if the Prince be overcome, how is it possible that his ministers should be able to stand before him? Whosoever therefore hath Christ, there is no cause why he should be afeard of 600. Legions of Devils. Therefore let us stand steadfast by faith in Christ, & we shallbe safe amidst all the mischiefs of sathan. For the rest unto the 27. vers. read the 12. of Math. vers. 30. 27. And as he spoke, a certain Woman of the company lift up her voice and said unto him, Happy is the Womb that bore thee, & the Paps that gave thee suck. R. As modestly, so also wisely Christ maketh answer to the slanderous cavils of the Pharisees, shewing by manifest arguments that he hath no agreement or fellowship with Satan. While therefore he was yet speaking, men giving silence at the sight of so great powers and miracles, behold a certain Woman of the multitude, lifting up her voice, said unto him, Blessed is the Womb the bore thee] C. By which commendation the purpose of the Woman is to extol the excellency of Christ: for she had not respect unto Mary whom peradventure she never saw. But this doth not a little amplify the glory of Christ, in that she doth nobillitate & bless the Womb in the which he was borne. And this is not absurdly done, but she celebrateth this benediction of God according to the manner of the Scripture. And it cannot be denied, but that God, choosing and apointing Mary to be the Mother of his Son, gave unto her great honour. notwithstanding let us hear the answer of Christ. 28. But he said, yea, rather happy are they that hear the word of God and keep it. C. These words rather contain a reprehension of the Woman than a commendation. For we see that Christ maketh no account of that one thing which the Woman did so highly commend. B. Not that his holy Mother was not blessed, but because she was not therefore blessed because she carnally bore Christ in her Womb (as the Woman thought): but rather by a lively faith, as all the elect are blessed. christ will not be acknowledged carnally, but spiritually: not the external glory is to be beheld in him, but the Grace of redemption by which we are regenerate. This Woman thought this to be the greatest blessedness, because Mary had carried him in her Womb: but that she accounted to be the greatest, was the least. We ought to magnify that, but there are greater things to be preferred. All the benefits of God, be they never so small, are to be extolled: but yet not so as that we make them equal to the greatest. As for example, we ought to magnify God for our corporal Food in this life: But if we so stand upon this that we forget the benefit of our illumination, of our Redemption and the gift of everlasting Life, we do very fond. C. Therefore that which this Woman thought to be the chiefest honour to Mary, was the least: for it was a thing of greater excellency for her to be governed with the spirit of Christ, then to conceive the flesh of Christ in her Womb: to have Christ living in her spiritually, then, to give him suck with her Paps. To be short, the glory and felicity of the blessed virgin consisted in this, that she was made a member of her son, that she might be a new creature before God the Father. Howbeit for another cause and to another end Christ seemeth to correct the voice of this Woman, namely, because she omitted that in the praise of christ which was the principal part, how that in him salvation was offered unto all men. Therefore that was a cold praise in the which there was no mention made of his praise & virtue. Wherefore not without cause, Christ challengeth another praise to himself, lest his mother only might be accounted blessed, but that the same also might be by him extended unto us. That hear the word of God & keep it] C. But why holding his peace of himself doth he make mention only of the Word of God? Surely, because by this means, he openeth unto us all his treasures: because without the Word, neither hath he any thing to do with us, nor we with him. Seeing therefore he doth communicate himself with us by the word, he doth rightly and properly call us to the hearing of the same, that he may be made ours by faith. Now we see what the answer of Christ differeth from the commendation of the Woman. For he liberally offereth to all men that Grace of blessedness, which she had shut up in a corner: and he teacheth that men must not judge of him after a common manner: because, he containeth in himself all the Treasures of heavenly Life, of glory, and of blessedness, the which he dispenseth by the word, that they may be partakers of them which by Faith embrace the word. For the Key of the kingdom of heaven is the free adoption of God, which we conceive by the word. And keep it] C. We must first hear, Ro. 10.17. and then observe and keep the word of God. For, because faith cometh by hearing, we must begin a spiritual life with hearing. But because simple hearing, is but vain without keeping (even as S. james teacheth) the keeping and practising of the word is also added, ●am. 1.23 which is, when the same taketh deep root in our hearts that it may bring forth fruit. Where as to the unprofitable hearer the preaching of the word, is but a beating of the Air. A. Whereupon Christ said, Mat 7.26. ●eb. 4.2 Every one that heareth of me these sayings and doth them not, shall be likened unto a foolish man, which built his house upon the Sand: and the Rain descended, and the floods came, and the Wynds blew, & beat upon that house, and it fell, and great was the fall of it. 29. When the people were gathered thick together, he began to say, This is an evil Nation: they seek a sign, and there shall no sign be given them, but the sign of jonas the Prophet. R. Now Christ maketh answer unto those men, which required a sign from heaven, that thereby they might know this jesus to be the true Messiah: and he prophesieth that grievous afflictions hang over their heads, and destruction of the whole Nation. Read the 12. Chap. of Math. vers. 38. for that which followeth unto the 33. vers. And for the 33. vers. read the 5. Cham Mat. vers. 15. but specially the 4. of Mark, vers. 21. Also for the rest unto the 36. vers. read the 6. Chap. Math. ver. 22. 36. If all thy body therefore be clear, having no part dark, so shall it all be full of light, even as when a Candle doth light thee with brightness. E. As if he should say, If thy Eye, that is to say, thy mind, thy heart, be simple, & sincere, defiled with no desires, it will give unto all the members the light thereof, insomuch that there shall be no darkness in any part of the body, the whole body shall not be subject unto darkness, but it shallbe light, even as all the house is light, when the Candle shineth generally to all. By the name of light, rather good success and happiness, than piety and righteousness in the Scriptures. But we must not so understand this place, as though no Sin or Error should clean unto those which live Godly: but that none of these things shall reign over them, and that they shall do nothing in respect of evil. But having regard in all things to the glory of the Lord, they shall become thoroughly light, and free from darkness in each point. By faith and hope, we are already nothing but light, according to this saying, Ephe. 5 8. Ye were some time darkness, but now are ye light in the Lord. And God now imputing no sins unto us, who dare impute the same? 37. And as he spoke, a certain Pharisee besought him to dine with him: and jesus went in and sat down to meat. C. This Narration doth somewhat agree with that Doctrine, which we have in the 15. Chapt. Math. that external Rites devised by man to the observation whereof the jews were to much bend) were by all means neglected by Christ, that he might correct the superstition of the people, specially of the Scribes. God had commanded in his law, certain washings, thereby profitably to exercise them in true purity. The jews being not contented with this measure, Mark. 7.6. Ihon. 2.6 added many other washings, as that a man should not eat meat before he had washed. To this vice was also joined a wicked trust, because they regarding not the spiritual worship of God, thought that they had done very well so that in steed of the truth, they had fulfilled the f gure. Christ knowing that the contempt of this Ceremony would not be without offence, notwithstanding omitteth the same, to show that GOD regardeth not the external cleanness of the flesh, but requireth the Spiritual righteousness of the Heart. And jesus went in and sat] R. The Lord was not present at Feasts as a common Banquetter, but that he might seek occasion by all means to teach the word of God. And behold that which he sought for, he found by good opportunity in this dinner. And he sat down of purpose (as it seemeth,) with unwashen hands. For the next vers. read the 15. Chap. of Math. verse. 2. and the 7. Chapt. of Mark vers. 3. 39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the Cup & the Platter: but the inward part is full of ravening and wickedness. C In this place, Christ doth not reprehend the Pharisees, as he did in Matthew, and in Mark, because they worshipped God amiss with the traditions of men, and for the same broke the Law of God: but only toucheth their gross Hypocrisy, because they sought to be pure only in the sight of men, as though they had, had nothing to do with God. R. Christ therefore doth not reprehend the honesty of good manners, neither doth he forbid the washing of hands, or the making clean of the Cup, and Platter: (for the external cleanness of hands and vessels is honest, neither doth it displease God if it please man) but he toucheth in this place the Hypocrisy and wicked opinion which the Pharisees had in washing of hands and in the cleansing of Cups and Platters. For in respect of this external cleanness, they neglected the true and spiritual purity commanded in the Law, as though God were contented with outward washing only. C. And this reprehension pertaineth to all Hypocrites, and specially to them which ground righteousness upon Ceremonies commanded of God. And therefore Christ comprehenteth more than if he had said the God is worshipped in vain with the commandments of men: because he doth generally condemn the Error, that God is worshipped with Ceremonies not spiritually, with faith, and a pure heart. The like place is to be read in the 23. Chapt. of Math. vers. 25. 40. Ye Fools did not he that made that which is without, make that which is within also? C. Christ by this reason reprehendeth the foolishness of the Pharisees, because GOD, who hath made as well the inward soul of man, as his body, cannot be pleased with external show only. For this doth greatly deceive men, because either they do not consider that they have to do with God, or else according to the vanity of their sense they transform him, as though he did differ nothing from a mortal man. Make that which is within also?] R. There are some which expound these words thus, Ye fools, can it be that he which purgeth those things which be outward, should also make clean those things which be within? No verily. For the Lord saith by the Prophet, This People cometh near me with their mouth, Esay. 29 13 Mat. 15.8. & honour me with their Lips, but their heart is far from me, and in vain do they worship me, teaching Doctrines the Precepts of men. If therefore man's external institutions by superstition might purge the mind from sins, than the Doctrines & Precepts of men should not be rejected, neither should they be condemned which honour God with their Lips, and yet have their heart bend against God. A. But the former exposition cometh nearer the mind of Christ. 41. But rather give Alms of those things which are present, & behold all things are clean unto you. C. Christ according to his manner calleth the Pharisees from ceremonies to cha●●ty, pronouncing that both men & meats, are cleansed not with Water, but with liberality. R. And because he had said that they were full of rapine & malice, inviting them now to repentance he willeth them to give Alms, that as well their inward as their outward parts might be clean, as in steed of rapine, to have Charity, & in steed of malice, liberality towards all men. Mat. 23.26 For those things which are external cannot be clean, until that which is internal be purged. For from a pure mind by faith, pure thoughts, words and deeds do spring. Therefore when he commandeth to give Alms, he exhorteth to repentance, when he commandeth to purge the which is within, he dehorteth from rapine and malice, that good fruits may follow. The like of this we read in the Prophet, Wash you, Esay. 1 16 make you clean, put away your evil thoughts out of my sight: cease from doing evil: Learn to do well, apply yourselves to equity, deliver the oppressed, help the Fatherless to his right, let the Widows complaint come before you: And then go to saith the Lord, let us talk together: though your sins be as red as scarlet, they shallbe as white as snow. [And behold all things are clean unto you] C. By these words, Christ doth neither extenuate the grace of God, nor yet reject the Rites & Ceremonies of the Law as vain & unprofitable: because he speaketh against those which carelessly serve God with bare signs: as if he had said, that is only a lawful use which sanctifieth the meats: and they do rightly & justly use their meats, which of their abundance help the need of the poor. Therefore it were better to give alms of the plenty which ye may spare, them scrupulosly to neglect the poor, by washing of hands & cups. And whereas the Papists upon this place do infer, the alms deeds are satisfactions by which we are delivered & cleansed from our sins, it is fond that it need not any refutation. For Christ doth not here show with what price we may here seek to get remission of sins: but declareth that they do eat bread purely, which give part unto the poor. R. The Conscience is not purged but by repentance The which repentance consisteth of two parts: the one by the acknowledging of our sins, and the other by faith, because through Christ, sins are remitted. Therefore when as Christ commanded the Pharisees to purge their conscience from sins, by the same also he admonished them to acknowledge their sins, and to believe that they are forgiven by Christ. A. For he alone can reconcile us unto God, and make satisfaction for our sins. Then he addeth the fruits of repentance, which are the works of Charity proceeding from a true faith. For the exposition of the rest which followeth unto the 52. vers. read the 23. Chapter of Math. vers. 23. and 4. 52. woe unto you ye Lawears: for ye have taken away the Key of Knowledge: ye entered not in yourselves, & them that came in, ye forbade. The Key of Knowledge] E. That is to say, ye have taken upon you the office of teaching. B. The key, is erudition and instruction: for to explicate the metaphor, he addeth of knowledge: signifying by the Key of knowledge the explication of the scriptures, & instruction in religion. This Key is not a certain external lordship, or rule in this World: but it is the public Mystery of preaching the word of God: by the which ministry the kingdom of Heaven is opened and shut. Whose sins ye remit they are remitted: Iho. 20.23 Mat. 23.13 (saith Christ) and whose sins ye retain they are retained. 53. When he thus spoke unto them, the Lawears and the Pharisees began to urge him vehemently, and to provoke him to speak many things: 54. laying weight for him, and seeking to catch something out of his mouth, whereby they might accuse him. C. Now Luke having repeated divers maledictions, concludeth at the length, that all the Scribes were the more stirred up against Christ, in somuch that captiously they sought to get some advantage of his words. A. Thus we see the disposition of the Scribes and Pharisees, who were utterly hardened in their impiety. The more they are reprehended and called to salvation, the farther of they go from the same. To them agreeth that which the Prophet spoke concerning their ancestors, Thou hast scourged them, but they took no repentance, jere. 5.3 thou hast corrected them for amendment, but they refused thy correction, they made their faces harder than a stone, & would not amend. R. And although Christ did not reprehend them to destroy them, yet notwithstanding those perverse Contemners of God's judgements, lay snares for Christ, to render evil for good. And this is the fashion of pestilent men, to hate nothing more than wholesome reprehensions. Whereby they might accuse him] For they knew that they could not destroy him except they had somewhat to accuse him to the Deputy. FINIS. ❧ THE XII. CAP. IN the mean time when there were gathered together an innumerable multitude of people, in so much that they trod one another, he began to say unto his Disciples, first of all beware of the leaven of the Pharisees, which is Hypocrisy. R. Christ now returneth to give instructions unto his Disciples, that he might confirm and ground them in wholesome doctrine, and might arm them against dangers to come, whom he minded to make Teachers of the whole World. Concerning this leaven, read in the 16. Chapt. Mat. vers. 5. For the exposition of the rest which followeth unto the 10. ver. read 10. of Mat. beginning at the 26. vers. For the 10. vers. read the 12. of Math. vers. 31. And for the 11. & 12. verses, read 10. of Math. vers. 19 and of Mark 13. vers. 11. 13. One of the company said unto him, Master, speak to my Brother, that he divide the Inheritance with me. R. This man bewrayeth his notable ignorance, in that he knew not the kingdom of the Messiah nor the end of his office. ●sal. 72.2. For hearing out of the Prophets, that the Messiah should establish the kingdom of David in judgement and in righteousness, and should judge the poor with equity: and had ●eard also that this jesus was the Messiah, which taught that no man ought to do harm unto his Neighbour, he thought that jesus ought not only to teach with Words, but also to show with deeds, that one ought not to hurt another. A. Therefore he calleth Christ to proceed against his brother of his authority. Speak unto my brother (saith he) to divide the Inheritance with me. As if he should say. Seeing thou seemest to be the Messiah, and dost so often times teach Brotherly love, bring to pass that my brother may show that in deed towards me, which thou teachest in word, and which the office of the Messiah requireth. He bewrayeth also here his covetousness. For whereas Christ called his disciples to the confession of his Name, and commanded them to prepare themselves against the persecution to come: this man as though no danger were at hand, was so tied to his Inheritance, that he sought for nothing else, but for the riches & pleasures of this World, and seeketh not to follow Christ, but to gather riches together, as may easily be noted by the Sermon of Christ following. For this cause christ reprehendeth both his ignorance & his covetousness. 14. And he said unto him: Man, who made me a judge, or a divider over you. C. The Lord being required to give his judgement for the dividing of the Inheritance refused the same. Question. But seeing this thing tended to the maintaining of Brotherly concord, and seeing it was the office of Christ, not only to reconcile men unto God, but also to bring them to mutual agreement: it may be demanded what was the stay why he did not take away the contention between the two brethren. Surely, Answer. it appeareth that there were two causes why he abstained from the office of Arbyterment. The first was, because the jews thought that the kingdom of the Messiah should be an Earthly kingdom, he would not maintain their Error by that Example. For if they had seen him to divide Inherytaunces, the rumour thereof should by and by have been spread abroad. So in like manner many looked for a Carnal Redemption, the which they too earnestly desired: the wicked boasted that he went about to make a change, and to pull away the state of the Roman Empire. Wherefore, he could not do better than give this answer, by which they might all know that the kingdom of Christ was spiritual. Therefore, let us also learn soberly to behave ourselves, and to take nothing in hand, that may cause us to be evil spoken of. Furthermore, the purpose of the Lord was to put a difference between the political government of this World, and the government of the Church. For he was ordained of the Father to be a Teacher, who with the Sword of the Word should cut the thoughts, & Affections of men, and pierce into their fowls. ☞ Thus the latrociny and Robbery of the Pope and his is condemned, who boasting themselves to be the Shepherds of Christ, do take upon them to invade earthly & profane jurisdiction. For there shallbe somewhat lawful of itself which shall not pertain to every one. Wherefore Christ would not have all things mixed, and confounded. For the government of the Church is spiritual, & the political government pertaineth to the common life of men. We must therefore always have respect unto our calling, and what is meet for the fame. For those things which are most excellent, are sometime in the sight of God most vile. There was also a 3. particular cause, namely because Christ saw that this man leaving the doctrine of God, had respect unto his domestical profit. And this disease is to general and common, in somuch that many professing the gospel let not to abuse the same, by making it a cloak to cover their covetousness. We may easily gather this by the circumstance of exhortation: for except the man had abused the title of the Gospel for his own gain, occasion had not been given unto Christ to condemn covetousness. Therefore the text doth sufficiently show that this man was but a sergeant Disciple, whose mind was wholly occupied with his land & commodity. Moreover the Anabaptists do to absurdly infer upon this place, that it is not lawful for a Christian man to divide Inheritances, or to take upon him any civil office. Whereas Christ only denieth himself to be a judge, because he was ordained of the Father to another end. Let this therefore be as rule unto us, to keep every man within the bounds of his calling whereunto he is called of God. 15. And he said unto them, Take heed and beware of covetousness: for no man's Life standeth in the abundance of the things which he possesseth. Take heed, beware of covetousness] E. For covetousness, the Greeke word is Pleonexia, which signifieth an insatiable desire, of the which Christ commandeth us to take heed. [For no man's Life standeth in the abundance] By which words the spring & internal original, from whence an insatiable desire of having doth come, is noted. For because men do commonly judge him to be happy, which possesseth most, & do imagine riches to be the cause of a blessed life: hereof cometh the imoderate desire, which sendeth out his flames like a hot Furnace, & yet nevertheless is nothing abated in heat within. But if we were persuaded, the riches were but necessary helps for this present life, which the Lord reacheth unto us with his hand, & the use whereof he blesseth, this only cogitation would easily assuage all wicked desires: that which the faithful know to be true by experience. For whereupon cometh it to pass that they hang upon God alone, but only because they do not tie & submit their life unto abundance, but do only rest themselves upon the providence of God, who alone, doth both sustain us with his power, & also giveth unto us so much as is needful? And that which is spoken here of riches, may be extended to honours, & to all the helps of this present life. 16. And he put forth a similitude unto them, saying, The ground of a certain rich man brought forth plentiful fruits. C. This similitude doth set forth as in a glass the proportion of that sentence, the men live not in their abundance. For when life is taken away from the most rich, what doth it help that they have heaped together much riches? We all grant this to be true: yet notwithstanding few regard the same: but rather all men for the most part do so order their Lives, that they go quite from God, placing their life in the present abundance of things. Therefore all men must needs waken themselves, lest they feigning themselves to be blessed with riches, do tangle themselves in the Snares of Covetousness. Plentiful fruits] First of all we see here the truth of this common Proverb, The more wicked, the more fortunate. For the rich man of whom mention is made here was wicked, & yet notwithstanding his Land brought forth plentiful fruit. What meaneth Moses then to write saying that ungodliness is accursed. If thou wilt not hearken (saith he) to the voyee of the Lord thy God, Deu 28.17 cursed shalt thou be in the field, & cursed in thy Barn. etc. Why then was the field of the wicked rich man blessed? Question. The word of the Lord pronounced by Moses is not in vain. For so God hath ordained that blessing and good should befall the Godly, and curssinge, and evil happen to the wicked. Yet notwithstanding God doth sometime suffer his ordinance to be changed, to the which he is not tied, partly that by this means he may declare his exceeding clemency, Mat. 5.45. by which he suffereth his Sun to shine upon the evil, and his Rain to fall upon the unjust: partly that thereby he may declare that there shallbe another judgement and another world, in the which, all things shallbe ordered not by words only (as in this world it is seen) but by deed according to lawful order: partly that he may exercise the good and Godly in Faith, and to drive them to seek after the riches to come: and partly to call the evil by this goodness to repentance, and that if they do not repent, he may more grievously afflict and punish them. Hereupon the Prophet saith, jere. 12.3. Psal. 73. ●8 Take them away, like as a flock is carried to the slaughter house, and appoint them for the day of slaughter. Therefore when the fields of this rich man brought forth plentiful fruit it was not for the desert of his Godliness (because he was a wicked man) but that he might be invited to repentance, and that if he did not repent, his punishment should be the more. C. Furthermore in this parable, is set forth unto us the transitory brevity of this life: Secondly how little riches profit to the prolonging of this Life. Thirdly, (which is not expressed, but may easily be gathered by that which went before) that this is a notable reamedy for the faithful, that ask their daily bread of the Lord, whether they be rich, or poor, they must stay themselves upon his providence only. 17. And he thought within himself, saying, what shall I do, because I have no room where to bestow my fruits? R. Here is declared the carefulness of the rich man. For there is nothing spoken here which we see not daily in rich men, which are made drunken with their abundance, which persuade themselves of immortality in this life, who notwithstanding shall die in this flourishing state, being their own Executioners, & worse to themselves then are any other. And specially God taketh away in their life, when they might enjoy their abundance. Othersome he taketh away in the midst of their Race, when they have a burning Desire to those things which they think necessary for them. Many he suffereth to come so far, until they have gotten a great heap of goods: and then he removeth them, even as one should take a man from the table when many dainty dishes, and delicates are furnished upon the same. All men know this to be true, but yet it is not printed in their minds, seeing they show themselves not to fear that which is so common. And this fault is in us all, that we will neither know ourselves, nor our condition. 18. And he said, this will I do, I will pull down my Barns, & build greater, and therein will I gather all my fruits and my goods. A. Although rich men be proud, because of the abundance of their goods which they possess. C. Yet notwithstanding to this pride is joined distrust, because they being full are never satisfied: even as this rich man enlargeth his barns, as though his Belly were not full enough with his first barns. And yet notwithstanding christ doth not precisely condemn this, that the husband man should be careful & diligent in laying up his increase, but he condemneth the insatiable desire of the rich glutton: who know not the true use of plentiful increase. R. Against this immoderate desire of having, Paul writeth at large, but specially when he saith, 1. The. 6.9. They that willbe rich fall into temptation and Snares, and into many foolish & noisome lusts which drown men in perdition and destruction. For love of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves through with many sword. 19 And I will say to my Soul, Soul thou hast much goods, laid up in store for many years, take thine ease, eat, drink, and be merry. C His words are thus much in effect, I will say unto myself, I will comfort myself, because at the length, my desire and affections are somewhat satisfied. Therefore this word (Soul) is here taken for the desire, according to the manner of the Hebrews, who use to say, My soul, when they mean their Affections. And this Hebrew Pariphrasis is of great force. As if one should say unto another, What doth thy heart? It is more effectual than if he should say, What dost thou? and yet all is one. So also the Prophet David, Say unto my soul, Psa. 3●. I am thy saltion. [Take thine ease, eat, drink, be merry] C. Now he remembreth not that he is any more a man, but is proud of his abundance, as though he were no more under the hand of God. And we see daily evident Examples of such insolency and pride in profane and wicked men, who think that when they are in the midst of their riches they are as safe from Death, as if they were in a Castle of Brass. But the Faithful know that their Life hangeth by a thread: Notwithstanding they take their rest, & eat their meat in safety knowing that they are governed of God. 20. But God said unto him. Thou Foole. This Night will they fetch again thy soul from thee, than whose shall those things be, which thou hast provided? (Thou Fool this Night) C. This is an Allusion in the name of Soul. first, the rich man spoke unto his Soul, as to the place of all his Affections: and now in this place is mente the Life or vital Spirit. BU. Therefore the sense is this. This Night shall thy Life be taken away from thee: Thou persuadest thyself that thou shalt live many years, which thou shalt spend in pleasure, and for the which thou haste gathered together a huge heap of treasure but thou shalt not line until to morrow. (This Night will they feech again thy Soul) In these words our Saour christ teacheth, that the Life of man is taken away every moment, even when men think themselves most strong against death by reason of their Riches. And in this, this Rich man is convinced of foolishness, in that he knew not that his life depended upon another. B. And here also may be noated the difference between the Godly and the ungodly. For the Soul is not as it were violently taken away from a Godly and just man, but he himself commendeth the same unto God the Father joyfully & willingly, neither doth he abhor death. 21. So is he that gathereth riches to himself, and is not rich towards God. S. This is the application of the similitude, by which christ declareth that the Riches of this world cannot save. As if he should say. Thou hast the Example and state of man which laid up for himself the Riches of this world, and was only rich to himself, and was not Rich towards God, who desireth to be refreshed in his members by those to whom temporal things are given. (And is not rich towards God.) Seeing that this is a comparison, we must take the exposition of one part from the other, Therefore let us show what this meaneth that a man must be rich towards God, in the sight of God. They which are meanly exercised in the Scriptures know that the Greek word (Eyes) which signifieth towards is oftentimes taken for (En) which signifieth (In)? But whether we say towards God: Or In God, it maketh no matter: because this is the sum, that they are rich to God wards, which trusting not in Earthly things, depend upon his providence only. Neither maketh it any matter whether they have plenty or skarcity, so that they do daily crave of the Lord their daily bread. A. Paul then was rich towards God, which said. I know how to be low and how to exceed: I am instructed both to be full and to be hungary, Phili. 4.1 both to have plenty and to suffer need. The same Apostle saith that they be rich towards God which are not high minded, which trust not in uncertain Riches but in the living God, which do good which are rich in good Works which are ready to give and to distribute. C. But this is the end of the Parable that their Counsels are void and frustrate, and their devices Foolish which trusting to the abundance of their Riches have not their only confidence in God, and are not contented with their measure, and not ready to suffer both prosperity and Adversity, who shall at the last have that punishment which is due to their Vanity. R. To this effect Solomon writeth, saying. There is yet a Plague under the Son, and it is a general thing among men: When God giveth a Man Riches, Goods and honour, so that he wanteth nothing of all that his heart can desire, and yet God giveth him not leave to enjoy the same but another man spendeth them. A Let us hearken therefore to that excellent Counsel of David saying. If Riches increase, Psal. 62, 11 set not thy Heart upon them. For when a rich man dieth he shall carry none of his goods with him neither shall his Pomp follow him. 22 And he spoke unto his Disciples. Therefore I say unto you take no thought for yourself, what ye shall eat, neither for the Body what ye shall put on. R. Although this Sermon of christ pertaineth to all the Godly, yet notwithstanding it was most necessary for the Apostles of the Lord. For seeing the time was come that they must be sent, not only into Galilee and into jury, but also into the whole World, to preach the Gospel of christ, first of all, they were called away from their handy occupations, with the which hitherto they had got their living. Secondly, as yet public parishes and Stipends were not appointed to the ministers of the Gospel. As yet Covetousness flowed in men, insomuch that no man could hope for any Liberality at their hands. Finally christ was so poor in this World (because he would be so to make us Rich) that he could not give unto his Apostles sufficient provision. It is no marvel therefore if they were so careful for Food and Apparel, insomuch that they thought rather to follow their occupation again, than the calling of the preaching of the Gospel. christ with this Sermon comforteth their careful cogitation, and exhorteth them to set aside this carefulness: to the which Exhortation he addeth very strong Arguments by which he showeth that it is not only superfluous, but also great unbelief to be careful for food and Apparel, as to forsake Gods calling, and to follow the desires of the Flesh. For this, and the rest which followeth unto the 29. Verse. Read the sixth Chapter of Math. verse 25. 29. And ask not what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. (Neither be ye of doubtful mind) This Verse agreeth with the last sentence of the sixth Chapter of Math. in the which chapter we have at large the Exposition of this Verse, and the rest also which followeth unto the 32. Verse. 32. Fear not little Flock, for it is your Father's Will to give you a Kingdom. (Fear not) C. By this sentence Christ confirmeth the Faith and trust whereunto he exhorted his disciples. R. And he useth an Argument of the more to less, thus: Will not he which intendeth to give you a heavenly kingdom give those things also which are necessary for this Corporal Life? Seeing he promiseth a Heavenly Kingdom, we must think also that all things necessary to Salvation are promised. C. For how should God deny corruptible food unto his Servants whom he hath adopted to be heirs of his Kingdom. R. When I sent you forth (saith he) without Wallet, Luk. 22.35 scrip, or Shoes, did you want any thing? And they said unto him. We wanted nothing. (Little Flock) He calleth them a little Flock because they were but twelve Apostles, and seventy disciples, and a few others which followed jesus out of all Galilee and jury. It ought also to be referred unto those which believed in christ by the preaching of the Apostles: of which the number was always the lesser. Many are called, but few are chosen saith the lord Ma. 20.16. He calleth them a Flock, therefore he is the Shepherd which feedeth. I am the good Shepherd saith he, a good Sheepehear giveth his Life for his Sheep. A. And Peter calleth the Church the flock of Christ when he saith. Feed so much as in you lieth the flock of christ. ●●h. 10.11 ● Pet. 5.2. R. If we did way this dilligentely in our hearts▪ and were certainly persuaded that he is our shepherd, it would take from us all fear not only of hunger, but also of all other perils. (For it is your Father's pleasure) Herby he showeth that we have Eternal Life only by the free mercy of God. For every word hath his several Emphasis or force. If it please God, what can hurt us: although not only all men but also all Devils mislike of the same? Who can alter the pleasure and will of God? Or who can withstand the same? Again. If God be a Father why do ye doubt of his will? He which is a Father can not by nature stay his affection, but he must needs do good, unto his Children specially, when they are in peril. Peradventure, among men there are some unnatural fathers which love not their Children. But God as he is by nature inchangeable, even so those whom he doth acknowledge for his sons, he doth so preserve & keep, that they cannot perish in any adversity. Whereupon he speaketh thus by the Prophet. Will a woman forget her own infant, Esa. 49.15. and not pity the Son of her Womb? And though, they do forget, yet will I not forget thee. And again. The mountains shall remove, & the hills shall fall down, but my loving kindness shall not move, Esay 54.10 and the bond of my peace shall not fall down from thee. And he is not only the father of the patriarchs, of the Prophets, and of David, and of Ezechias, and others, but also he is your father, though ye be poor & men of less fame, yea look how much more poor ye are, so much the more he is your father, if so be ye cleave unto his son by faith. (To give unto you) Not by the merits of your Works could ye obtain this heavenly benefit but it is given unto you by the free mercy of your Father. Yea, even to you I say, though poor, though unwise, unrighteous, and sinners. Ye are poor, but God maketh you rich: ye are Fools, but God choaseth the foolish things of this World to confound the wise, ye are sinners, but it is God which doth justify. Who seeing he spareth not his own son, but giveth him for you all, how can it be that with him also he should not give you all things. (A kingdom.) Not an earthly. Rom. 8.32 or transitory, but a heavenly and everlasting kingdom. What thing then shall ye want? The Kings of this World want neither Food nor Apparel, what should then be wanting unto you being chosen to be heavenly Kings. C. To be short seeing christ testifieth plainly the God hath given unto us a Kingdom, and that for no other cause, but because it it was his pleasure, we see most manifestly that the same is not gotten by the merit of Works, Therefore so often as the Lord doth put us in hope of Eternal Life, let us remember that there is no cause why we should fear the lack of Daily food. 33. Sell that ye have and give alms: & prepare you Bags which wax not old, even a Treasure that faileth not in Heaven where no thief cometh, neither Mothe corrupteth. (Sell that ye have) The like charge the Lord giveth in the 19 Chapter of Matthew, Verse 16. and in the tenth of Mark. Verse 17. Where we shall have the Expostion hereof. By these woord● the Lord giveth us to understand that he would have in all christians a selling mind, that is to say, a mind so affected that it trusteth not in Riches, but prepared to forsake them at the will and pleasure of God. Psal. 62, 11 1. Ti. ●. 17. Then he requireth at our hands that we be willing and ready to help such as be in need and necessity with our goods. Rom. 12.8 2. Co. ●. ●. O●e. 6.7 Luke 3.11 For this is a general saying. I will have mercy and not sacrifice. And again. Let him that hath two coats chare with him that hath none. Therefore, that which Christ speaketh here concerning the selling of possessions, ought not so precisely to be urged as though it were not lawful for a Christian man to keep somewhat in store for himself. Only his purpose is hereby to teach that we must not only give unto the poor of our superfluity, but also that we must not spare our Lands if so be we have not money lying by us to help and relieve the poor. As if he should have said. Let your Liberality be extended even to the diminishing of your Patrimony, and to the selling away of your lands. For the rest of this Verse read our annotations upon the 6. Chapter of Math. Verse 19 35. Let your Loins be girded about and your Lights burning. C. christ doth here show very briefly in few words, how the Faithful must walk in this world. For first of all he setteth the girding of the Loins against Idleness and burning Candles against the darkness of Ignorance. christ therefore commandeth his Disciples to be ready and prepared for their journey, that they may speedily go throughout the Land, & that they may seek no sure or quiet abiding any other where then in heaven. An admonition very profitable. For although also profane men have the chariot of Life in their mouth: Yet notwithstanding we see how they lie groveling upon the Earth. But God doth not advance any to the honour of his Sons, but those which acknowledge themselves to be inhabitants on the Earth for a time, and which are not only prepared always to wander but do also run all their course to the Celestial Life. And now because all the while they are in Earth, they are enclosed in Darkness, he appointeth unto them lights, as have they which walk in Darkness and in the night. As touching the girding of the Loins it is a speech taken from the common manner of those that dwell in the East parts, ●. Ki 18.46 4. Ki, 4.19 ●ere. 1.17 which use long Garments. R. And in the holy Scriptures the girding of the loins signifieth celerity and speed to finish any matter to be taken in hand by those Servants which used to wear long Garments which they used to gird up when they went any whether. By girded loins and burning Candles, the Lord meaneth that we must be ready always to go with him. 36. And ye yourselves be like unto men that wait for their Lord when he will return from the Wedding, that when he cometh and knocketh they may open unto him immediately. C. Christ here useth another similitude which Matthew omitting is more brief in this matter then Luke. For he likeneth himself unto the Master of a house, who being merry abroad at a marriage, or being else where from home making good cheer, will notwithstanding have his servants to behave themselves modesty and soberly at home and being occupied with their lawful work, to look daily for his return. Therefore although the son of God be now absent from us, being taken up into the blessed Rest of Heaven: yet notwithstanding because he hath enjoined to every one his duty, it is very absurd that any man should sleep Idle. Furthermore because he promiseth that he will come again unto us, it becometh us to be ready every moment to receive him, lest he find us sleeping and Idle. For if so be a mortal man look for this service that at what hour soever he returneth home his servants shall be ready ready to go and meet him: how much more lawfully may the Lord require the like service at the hands of his servants, that being sober and watching, they may always weight for his coming. 37. Happy are those servants, whom the Lord when he cometh, shall find waking: verily I say unto you, that he shall gird himself, & make them sit down to meat, and will come forth and minister unto them. Happy are those servants) A. The Lord exhorteth to watching by many similitudes in Matthew, & in Mark: but here he seemeth to speak somewhat more. For he addeth, Verily I say unto you, that he shall gird himself) C. In the which words, to the end he may the better encourage his disciples, he saith that Earthly masters are so much delighted with the readiness and diligence of their Servants that they will also serve them. Not that all masters use this, but because this cometh sometime to pass that the Master which is gentle and courteous doth admit his Servants as Companions to his own Table. Bu. Wherefore we may not so understand this saying of christ as though the Lord should minister seruelely in Glory to those that are happy and blessed, but because he giveth unto them full and perfect rest, and shall make them partakers of his own Glory. For the Life and all the joy of the blessed cometh of christ, and is in Christ. For he came not to be ministered unto, Ma. 20.28. Luk. 22.27 but to minister and to give his life a redemption for many. 38. And if he come in the second watch, yea, if he come in the third watch, and find them so, happy are those Servants. R. This is the behaviour of faithful servants which look for the coming of their lord in the night from a feast or marriage: they gird their coat unto them, and carry in their hands burning torches they prescribe not to their Lord any time when he shall come but being watchful and careful they wait for his coming home, that so soon as he knocketh at the door they may open unto him, and may give him light with their torches. Even as if the lord coming in the first watch, & finding the Servant watching, commendeth the servants diligence, and recompenseth the same: and if he come in the second and third watch and find him so doing (Happy are those Servants) Concerning the watches of the night read the 14. Chapter of Math. verse five and twenty. Question. C. But it may be demanded how it cometh to pass, that seeing the Scripture calleth us the Children of the Light, Ephe. 5, 8. and seeing also that the Lord doth give us light with his word, that we may walk as it were in the none day, how christ compareth our Life unto watches of the night. This question is answered by S. Peter, 2. Pet. 1.19 who teacheth that the word of God doth shine as a burning Candle, insomuch that in a dark place the way is plain to be seen of us. Therefore we must note that we must travail through the thick darkness of this world, & yet notwithstanding that we are safe from the danger of erring, having the Candle of heavenly light going before us, but specially seeing Christ himself is the bright Son of righteousness. A. For he is the light of the World, the which who so followeth, walketh not in darkness. For the Exposition of the rest which followeth. Read the 24. cap. of Matthew. Verse 44. joh. 8.12. 47. And the Servant that knew his masters will, and prepared not himself, neither did according to his will, shallbe beaten with many stripes. C. There is great wisdom in this Circumstance which is expressed by Luke only, because that the more willingly any one runneth into the Contempt of his Lord, the more grievous punishment he is worthy of. For here is a comparison of the more and of the less to this end. If so be the negligent Servant escape not punishment, what shallbe done to the stubborn and obstinate Servant, who of set purpose despiseth his master's authority? And it is to be remembered that they which are made governors of the church do not sin of ignorance, but do Wilfully and wickedly offend their Lord. Notwithstanding hereof a General Doctrine may be gathered, that men do in vain seek to excuse themselves by ignorance, to deliver themselves from the guiltiness of sin.. For if so be mortal men challenge this to themselves, that their Servants ought to inquire and seek what their masters will is, lest they do any thing out of order at home: how much greater Authority belongeth to the Son of God, that they which serve him aught to seek to he taught concerning his Commandments? And that they ought not at their own pleasure to take uncertain Works in hand, but to depend wholly upon his pleasure? Specially seeing he hath commanded us what we should do, and is always gentle to those that ask him. It is most certain, that our ignorance is always the Companion of wilful and gross Negligence. So that we see that this starting hole is in vain, that he is without sin which erred unwittingly, seeing on the contrary part the heavenly judge pronounceth, that though the ignorant fall shall have fewer stripes, yet notwithstanding it shall not escape unpunished. Now, if so be ignorance doth not excuse, what horrible punishment remaineth for those which do sin willingly, who furiously falling against their conscience do provoke God? Wherefore, the more plentifully we are taught, the more matter of punishment is increased, except to the same be joined docility and Obedience. Whereby it appeareth how frivolous their Obstinacy is, which rejecting the plain Doctrine of the Gospel at this Day, do excuse the same by the Ignorance of the Fathers: as though the Buckler of Ignorance were sufficycient to repel the judgement of God. Moreover, to spare the Faults of those that err, we must not grant like pardon to those that sin willingly, since that of wilful Wickedness they rebel against God. R. Therefore because those things which were spoken before in this Sermon, specially appertained to the Apostles. Therefore also this above all other things ought to be referred unto them. For seeing the Apostles were chosen to be the light of the world, the salt of the Earth, and the first Fruits of the Christian Church. christ required at their hands above all others Watching: lest by any means it might come to pass that when they had preached to others, they themselves should be cast aways. ●. Co. 9.27 And in these words christ by the way admonisheth all the Servants of God, that seeing we are all h●s children, we ought the more diligently to endeavour ourselves to Godliness. Notwithstanding that they commit the more heinous offence which have received the most plentiful gifts of the knowledge of the Gospel. At their hands most is required who have received most. Therefore let him which hath received more knowledge of the truth then other live more diligently according to the same than other: Let him which is best able to help and relieve his brethren be most liberal: Otherwise he shall make himself like unto that evil and unfaithful servant which willingly disobeyed his masters will, & shall for the same receive the greater punishment of his Lord. A. For it is sin in him which knoweth good and doth it not. jam. 4.17. Read also the eleventh Chapter of Matthew, Verse twenty one. 48. But he that knew not and did commit things worthy of stripes shall be beaten with few stripes. For unto whom soever much is given, of him shall be much required, and to whom men have committed much, of him will they ask the more. C. By the other Circumstance Christ teacheth, that the Choicer sort of disciples shall be the more grievously punished, if presuming upon their calling, they give themselves to all licentious Liberty: because the more excellent that any one is, the more he ought to consider what is committed unto him, and that one day he shall give an account for the same. Wherefore the more that any of us do excel in Gifts, except as a well tilled field, he bring forth plentiful Fruit unto his Lord, the more shall his punishment be for the unprofitable suppressing of his Grace. But in the Church none have greater gifts committed unto them than those which are Apostles, which had Christ the Son of God their teacher who declared unto them with as much plainness as was needful the mysteries of the Kingdom of Heaveo: who also not only saw with their Eyes those miracles which christ wrought, but were also endued themselves with power to work miracles. Last of all they did not only see christ, when he was risen again, but also were endued with the holy Ghost, great miracles following the same, and were sent forth into the whole World, that like Princes they might subdue the same unto christ. Then this Office what can be devised more excellent? Therefore the greater gifts that the Apostles received the greater account. Christ saith he will take of them: to the end he might terrify them from sloth, and stir them up to vigilance and diligence. 49. I am come to send fire on the earth and what is my desire, but that it be already kindled. C. By this sentence it may easily be gathered that this was one of the last Sermons that christ made, and not put down by Luke in his due place & time. But the sense is this that the whole Disturbance and trouble of the World was laid upon christ, even as if he would confound Heaven and Earth. For the Gospel is compared Metaphorically unto Fire, because it transformeth all things with violence. Therefore when the Disciples falsely surmised that the Kingdom of God should come to such as were quiet and a sleep. christ setteth before them terrible burning with the which that world must first be set on fire. And because his Disciples might feel the present power of the Gospel he encourageth them. As if he had said thus. seeing already great motions begin to burn ye ought to be so little made afeard thereby that the same ought rather to give you occasion to be of good courage: For I am glad to see this fruit of my Labour. R. Therefore he declareth what should be the state to come, according to the outward show of that time, which should endure from his first coming in the flesh, unto his second and last coming in majesty. And he taketh away the Offence which might discourage the Faithful from the true Faith of the Gospel, because of the troubles & calamities which arise when the Gospel is revealed. For the Prophets had promised all manner joyful and happy things at the coming of christ. As when it is said. His dominion shall be enlarged, Esay. 9.7 there shallbe no end of his peace. Again. Esay. 2.4 One Nation shall not lift up the sword against another, neither shall they be exercised in War. Also. Esa. 1.6 The Wolf shall dwell with the Lamb, and the leopard shall lie down by the Goat. Furthermore. Violence and robbery shall never be heard of in the Land, Esay 60. 1● neither harm and Destruction within thy Borders, thy Walls shall be called health, and thy Gates the praise of God. To be short there is no felicity which the Prophets do not ascribe to that time in the which the patriarchs were promised that christ should come. Therefore christ teacheth that his Kingdom is not of this world, and that those things which were spoken by the Prophets concerning the Felicity of his time are not to be drawn to the external Felicity of this World. For hatreds, debates, and murders, were to follow the preaching of the Gospel. C. Now, let all ministers of the Gospel apply this unto themselves that when all the world is on a roar, they may with the better courage follow their office. Also, we must note that with the same fire of Doctrine, both Chaff & stubble are consumed, but Gold and silver are purged, 50. Notwithstanding I must be baptized with a Baptism, and how am I pained until it be ended. C. By these words the Lord affirmeth that his last part and act is yet behind, that by his death he might work the renovation of the World. For, because that tempest of the which he had spoken was terrible, and that burning also of mankind full of fear, he teacheth that he must in his own person be the first that must offer the first fruits of the same. And he compareth Death to Baptism, because the Children of God being drowned for a time in the Destruction of the Flesh do rise within a while after again to Life, that death may be nothing else but as a swift passage through the water. (And how am I pained) He saith that he is pained until he hath ended this Baptism, in the which words he comforteth everyone of us, by his Example to be ready both to bear the Cross, and also to suffer Death. Not that any man can naturally desire death or any inclination of the present state: but because when we behold on the lee shore celestial blessedness, Glory, and immortal rest, we so desire these that we do not only patiently suffer death, but are also willingly carried whethersoever faith and hope will draw us. For the rest unto the 54. Verse. Read the tenth Cap. of Math. verse 34. 54. He said also to the People when ye see a Cloud rise out of the West, strait way ye say, there cometh a shower, and so it is. The like of this we have in the 16. Chapter of Matthew. Verse 2. saving that the signs of the Tempest which he nameth here differ from those which he noateth there. For he saith here. When ye see a Cloud rise out of the West. For the jews had the Sea on the west part. And it is a sure rule that when a Cloud riseth from the Sea, it bringeth with it Rain. Whereupon Elyas also after three years Drought, hearing his Servant say, 3. Ki. 18.43 that there arose a little cloud from the Sea, the which is westward from the jews, said that there should come great Rain. 57 Yea, & why judge ye not of yourselves what is right. C. christ doth here reveal the cause of the evil, and doth as it were touch and lance the soar to the quick, namely, because they did not descend into their own consciences, nor inquire there what was right before God. For hereupon it cometh that hypocrites are so ready to cavil, because they do not consider their wickedness, nor set themselves before the tribunal seat of God, that truth may have the victory. (What is right?) The Lord used this example in the fifth Chapter of matthew. Verse. 25 Where he exhorteth to agree out of hand with our Adversary. And now he admonisheth the jews not to neglect and omit the convenient time: & giveth them to understand that they are more wise in any thing then in that which apertaineth to their Salvation. For if so be they were drawn to the Law by their adversary, he saith they will by and by agree with him least they incur a greater displeasure when they come before the judge, but they neglect to seek the favour of God, when as he willingly offereth his grace unto them: not weighing that they shall not feel his judgement without their Eternal Destruction. R. Other some expound his words, as if he had said thus: Why doth not every one consider and weigh with himself which is just and right. ☞ If so be every one did know the law in each point, scarce one among a thousand would come into Westminster Hall: but every one is blind in his own cause: that which blindness cometh two ways. first of simplicity and Ignorance. Secondly of set malice when as a man shutteth his Eyes for the nonce and will not see that which he seethe. ¶ One trusteth in Lies, another in his Eloquence, one in power, another in Friends, The most part of men presuming of these things, and not upon the goodness of their cause contend & go to the law. Wherefore the Lord here exhorteth that if any man contend in Law with his Brother, he should rather end the matter, then suffer the same to be brought before the judge. For there may be some remission hoped for at the hands of the creditor, & not of the judge who pronounceth the Sentence of the Law without favour remitting nothing. He therefore which is wise so soon as he is called before the judge seeketh to agree with his Adversary. A. Thus this Verse may be expounded, if it be joined with that which followeth. But if we will join it with that which goeth before, the former Exposition is best. Concerning the rest which followeth Read the fifth chap. of Math. Verse 25. etc. ❧ CHAP. THE XIII. THERE WERE PREsent at the same Season certain men that showed him of the Galileans, whose Blood Pilate had mingled with their own Sacrifice. R. christ in this Chapter doth even the very same which always and in all places he doth, and for the which he was also sent into the world. For he exhorteth men unto repentance, C. And he doth withal correct that Natural disease in us, by which we are to severe judges towards others, & flatterers of ourselves in our sins. And so it cometh to pass that we do not only to narrowly sift the sins of our Brethren, but do also condemn them for wicked men and Reprobates so soon as any Adversity happeneth unto them. In the mean time who so is not urged with the hand of God sleepeth securely in his sins, even as if God were favourable and merciful unto him in the which there is a double fault. For so often as God doth chastise one in our sight, he putteth us in mind of his judgements, that all men might learn to examine themselves, and to weigh what they have deserved, And whereas he spareth us for a time, he doth by that benignity & Clemency invite us to repentance, R. Man's reason therefore judgeth amiss of sin by the punishment, when as God doth never lay on those external and visible punishments according to the manner of sins. For God doth oftentimes so dispose the things of this present life that the most wicked do live in peace & with abundance and plenty of all things, & that oftentimes the most holy are afflicted. As we may see by the example of the rich glutton & begging Lazarus: & in our Lord jesus christ himself. Also against this error of man's wisdom the whole book of job disputeth. Luk. 16.19 C. Therefore to the end christ might correct the wicked and evil judgement, by which we are wont to be enemies to such as are in misery and calamity. first of all he teacheth that they are not worst of all other, which are handled most sharply because God exerciseth his judgements in such order and manner as seemeth good unto him, that some may be punished, and other some live in ease and pleasure. Furthermore, he pronounceth the look how many calamities there hap in the world, so many testimonies there are of the wrath of God. Whereupon we gather what destruction hangeth over our heads except we repent. To be short, the occasion of this exhortation came hereof that some told him how the Pilate mingled man's blood with the sacrifices, that by such a heinous fact the sacrifices might be abhorred. Anti book 18 Cap. 7. Z. Of this matter josephus writeth in his eighteen book of the antiquities of the jews where we may gather that the factious had their Sacrifices in mount Garisim. And many think that these things were done in Christ's time. For when Christ taught that so often as GOD showed signs we ought to be circumspect and repent except we would sustain the punishment: even at the same instant some came which told him such things. C. But because it is likely that this was spoken to the reproach of the Samaritans who were declined from the true worship of God, the jews were ready by condemning the Samaritans to commend themselves: but the Lord disappointeth their expectations. For because they hated and detested the impiety of that nation, he demandeth whether they thought those miserable men whom Pilate had slain to be worse than any other or no. 2. And jesus answered and said unto them. Suppose ye that these Galileans were greater sinners than all the other Galileans, because they suffered such punishment. C. As if he should say, ye know well enough enough that the same land is filled with wicked & ungodly men, and that many which were worthy of the same punishment are left yet alive. He is theefore a blind and unjust judge, which judgeth men's sins by the present punishments. For he which is worst is not first punished: but GOD chooseth a few out of many to be punished showing in their person to the rest that he will take vengeance that all might be terrified. I tell you, nay: but except ye repent ye shall all likewise perish. R. As if he should say Pilate punished these Galileans to discharge his office & to pacefy the sedition ready to arise. But the Lord our God suffered this thing to be done not that ye should judge them alone to be sinners, but that by their punishment ye might be put in mind of your sins & so So in like manner whereas God hath ordained that they which are known and open sinners should be openly punished, it was not therefore done, because they were the greatest sinners above all others, but that the Lion (to speak proverbially) might be chastised with the dogs stripes. FOR as they which take in hand to tame a Lion, are wont to take a young Whelp, and to beat him with a cudgel in the sight of the Lion, that the Lion being terrified with the cry and howling of the whelp might be made gentle. Even so God setteth before our Eyes the open punishments of the wicked, that by their Example the rest might be admonished of their sins and repent. 4. Or those eighteen, upon which the Tower in Siloë fell and slew them: Think ye that they were sinners above all Men that dwelled in Jerusalem. C. After the Lord had spoken of the Samaritans, he cometh more near unto the jews themselves. For when as in those Days the fall of a tower in Hyerusalem killed eighteen men, he denieth them to be the most wicked but saith that in their Destruction, matter of fear was propounded unto all other, because if God declared his judgement upon them, others should nothing the more escape his Hand, though they were suffered for a time. (The Tower in Siloë.) R. In Hebrew it is called SILOAH, Esay. 8.6 john. 9 ● which is the name of a pool whereof mention is made in Esay. Near unto the which pool this Tower that fell was builded, and falling it slew eighteen Citizens of Jerusalem. 5. I tell you. Nay: but except ye repent, ye shall all likewise perish. C. christ doth not forbid the faithful to consider the judgements of God, so often as he punisheth the Sins of some: but he would have us always to way and Examine our own sins first: For hereof this excellent fruit cometh. Namely the preventing of God's punishments by repentance. Wherefore we ought to learn here these two things. Namely to acknowledge all Calamity to be a punishment for sins. And therefore are admonished to fear every threatening of the wrath of God against us, except we repent. For when we hear or see any Example of the judgement of God, let us know that the Lord doth cry that every one would consider of himself. Secondly that we do not judge of the manner of sins, by the measure of the punishment, judging them to be most wicked which are in greatest misery. For as God's judgement doth begin at the house of God. Even so oftentimes the most holy are more surely cried in adversity then the wicked. 1. Pe. 4.17 And, christ seemed to be most miserable of all men, who notwithstanding was without all sin: but we are never undeservedly punished. Therefore, we must diligently consider the judgements of God, but so that we weigh not these judgements by our Carnal reason and sense, but rather let us endeavour ourselves to repent when we are warned by other men's harms, knowing that the most just Lord will take vengeance upon all those that neglect repentance. C. To the which effect pertaineth this admonition of S. Paul. Let no man deceive you with vain Words: For because of these things the wrath of God cometh upon the obstinate and rebellious. Eph. 5.6. 6. He told also this Simillitude: A certain man had a fig tree planted in his Vineyard, and he came and sought fruit thereon & found none. C. This parable is joined with that which goeth before. For christ confirmeth that which he hath spoken already. For the great vengeance of of God hanged over the heads of the people of the jews, of the which the Lord had oftentimes admonished them that he might move them to repentance. And the sum of the parable is this, that many are suffered for a time which are worthy of Destruction: yet, notwithstanding that they gain nothing by delay if so be they go forward in their Obstinacy. For hereof cometh wicked flattery, with the which the wicked Hypocrites do flatter themselves, and are made more obstinate because they do not consider their wickedness, but as they are constrained. And therefore so long as God doth wink, and doth differ, their punyshments, they think that they are in his favour. And so they think themselves to be safe, ●say. 28.15 Rom. 2.5. as though they had made a covenant with death and destruction. For this cause Paul so earnestly inveigheth against them. We know the trees are sometime saved and kept, not because they are always profitable and fruitful unto their owners: but because the diligent and painful husbandman leaveth nothing unasayed before he cutteth them from of the Ground. And hereby we are taught, that although the Lord doth not speedily take Vengeance upon the wicked, yet notwithstanding we see the cause why he forbeareth them. By which human rashness is restrained: lest any man should presume to speak against the most high judge if he did always execute his judgements with equal balance. 7. Then said he to the dresser of the vinyeard. Behold this three years have I come & sought fruit in this fig tree and find none: cut it domne, Why cumbereth it the Ground. C. This is a very fit and profitable simillitude which holdeth and agreeth with the matter almost in every point. The wicked have place in the vineyard of the Lord. For the whole world is the Lords. If we be unfruitful we are worthy to be pulled up by the roots. Notwithstanding the Lord doth bear with us for a time: Howbeit we ought not therefore to flatter ourselves. A. For the wrath of God shallbe powered forth in due time upon those which neglect to repent. C. If this be true in the whole, how much more in those whom he hath planted in the Church? For we are called into the society of the Saints that we might bring forth fruit. If we be unprofitable it may be that he will not punish us by and by: Yet notwithstanding at the length we shall feel his judgement. Again, we must note that the Reprobate as unfruitful trees are not only unworthy of dunging and pruning, but also of their room & place. 8. And he answered and said unto him. Lord let it alone this year also, till I dig round about it, and doonge it. C. Hear is a comparison between the Lord and the Dresser of the vineyard: not that the ministers of God excel him in clemency and meekness: but because the Lord doth not only grant long life unto sinners: but doth also benefit them many ways: that he might allure them to bring forth better fruit. B Moreover in that he maketh here the dresser of the vineyard to entreat the Lord for the fig tree, he doth shadow and signify himself, who is as it were the Dresser of his Father's vine, & namely at the time of the people of the jews that both by doctrine and also by miracles he might make them fruitful. And withal he giveth us to understand what their office is, whom the lord hath appointed to trim & dress his vine. These are pastors which ought to call upon the Lord, that he do not by & by destroy those which are unfruitful. For there ought to be a fatherly love in the shepherd toward the church. Ex. 32.31 As the Example of Moses teacheth, who openly set himself against the wrath of God, to mitigate the same. Even so pastors though they see their Doctrine not to be received as it ought, must flee unto the Lord, least he power forth his wrath upon the people. 9 AND if it bear fruit thou mayst let it alone, and if it bear not then after that shalt thou cut it down. Hereby we see that the Lord by this Parable threateneth the jews if so be they continue still barren, being already digged & doonged of him: (that is to say, instructed in heavenly Doctrine) there shallbe nothing left undone, whereby they may be cut of as an unfruitful fig tree A. Many of the jews no doubt well understanding these things believed him to be their Saviour, and being made fruitful by him eschewed and escaped those evils which remained for the obstinate. 10. And he taught in one of their Synagogues on the Saboth days. A. How diligent and painful the Lord was in teaching the people, the evangelists testify every where. For he being sent of the Father to preach the Kingdom of God, did boldly discharge the same according as he saith I have declared thy name unto the men whom thou hast given me out of the World. Io. 17.6. And he taught privately and publicly, but specially in the Synagogues of the jews, whether resorted a great Company of people to hear the word of God. The circumstance of time is also noted when Christ is said to teach on the Sabothes. Now, this was the most convenient time to receive Doctrine as we have noated out of divers places Therefore although the word of God be tied to no places or Circumstances of times. Yet notwithstanding at the wisdom and discretion of the teacher, the same aught to be taught when there is greatest hope of fructifying. 11. And he hold there was a woman which had a Spirit of infirmity eighteen years, & was bowed together, and could in no wise lift up herself. C. Here is declared a miracle in the woman which was healed and the offence maliciously Conceived of the JEWS, because the LORD had healed her on the Saboth Day. LUKE saith that the woman had the spirit of Infirmity in such wise that by the Contraction and shrinking of the sins her body was crooked. Because he doth not otherwise show what manner of disease it was, it is likely that it was no common disease, or such a one as the cause thereof was known to the Physicians: therefore he calleth it the spirit of infirmity. For we know that by the devils means men are very much afflicted with strange evils, and unnatural diseases. For although diseases come of natural causes. Yet notwithstanding there is no doubt but that they are punishments which the Lord sendeth for sin. And Satan useth them so often as it seemeth good unto him. We see what happened to job: the Scripture is full of such Testimonies. (And was bowed together.) This Disease had so bowed the Woman's back that she could not look up strait to heaven, but went stooping down to the ground. A. So that it seemeth that this was an extraordinary disease with that which Satan afflicted this miserable Woman both in Body and mind. C. Whereby the power of christ more evidently appeared, by which he triumphed over Satan: not that sathan hath rule over men at his own will, but in that he hath power given unto him of God to hurt. 12. When jesus saw her, he called her to him, and said unto her woman thou art loased from thy disease. C. In this miracle as in others also. christ declared as well his power as his grace. For he had further respect than to the disease. For so long as we sustain the punishment of sin. Satan holdeth us bound without mercy, but christ is said to lose this woman. How loseth he her? Doth he lose her because he restoreth to her her members? No, not for that only: but that external solution was a sign of the inward loasing in soul. For she might have been delivered from her disease, and not have been loased from the bonds of Satan. The cause therefore must be joined with the effect. So the saints do oftentimes join the wrath of God with their Sins, even as here the deliverance from the disease, and the cause are joined together. And he useth the Preterperfectence, or the time past. Thou art delivered, when as not withstanding she was not delivered or loased until christ had laid his hands on her, But she was loased already because the Lord had taken compassion on her, and had decreed to heal her: What then remained but that she should receive and apprehend by faith that which christ gave unto her? Thus we must have respect unto God by hope, otherwise we shall see the diseases, but shall be ignorant of the causes. 13. And he laid his hands on her, and immediately she was made straight and glorified God. (And he laid his hands on her) A. christ used this external sign so often as it pleased him. For it was not necessary, seeing we read that many were healed of him with his word only: but when it seemed good unto him he used this external sign. C Concerning the use whereof we have spoken in an other place. (And glorified God) here we have in the woman an example of thanks giving. For to glorify God is to give him thanks for the benefit received by Christ his son. This gloryfiing of God is the effect of faith which testifieth that the woman had faith: the which whosoever hath he cannot be unthankful unto God for his benefits. Also that to glorify God, & to give thanks unto God are all one, it is manifest by the example of the leper, of whom it is said. Luk. 17.16 He fell down on his face at his feet and gave him thanks. There are not found that returned to give Glory unto God, but only this stranger. 14. And the Ruler of the Synagogue answered with Indignation, because that jesus had healed on the Saboth day, and said unto the people. There are six days in which men ought to work: in them therefore come that ye may be healed, and not on the Saboth day. (Answered with Indignation. A. That is to say, he spoke with Indignation, because christ healed on the Saboth Day, the which he therefore did that the hypocrite might have occasion to speak against the miracle. It was not a matter done of purpose, and yet notwithstanding, all this was done by the providence of God. Even so the Lord doth oftentimes discover the wickedness and Hypocrisy of the wicked that they might be known to the world. (There are six Days.) C. This Ruler durst not openly reprehend christ, but turneth the poison of his waywardness another way, overthwartly condemning christ in the Person of the common sort of people. But this was wonderful outrageous malice. He telleth them that there are six Days appointed for labour, but how foolishly do they define that to be Labour which is permitted to be done only within the compass of six Days. Why doth he not keep them from entering into the Synagogue, lest they break the Saboth Day? Why doth he not command them to cease from all the works of piety? But if men be restrained from their works only on the Saboth day how unmeet a thing is it for the grace of God to be tied then? He commandeth them to come upon other days to crave health, as though the power of GOD lay a sleep on the Saboth day, and did not specially extend the same on that Day for the health and comfort of his People. To what end serve Holy Assemblies, but only that the faithful might call for the Aid and help of God, Wherefore this wicked hypocrite speaketh as if the lawful observation of the Saboth did stop the course of God's Benefits, exclude men from calling upon him, and did deprive them of the Sense and feeling of his grace. 15. But the Lord aunsweaed him. Thou Hypocrite doth not each of you on the Saboth Day lose his Ox or his Ass from the Stall and lead him to the Water. C. In that he calleth him Hypocrite he doth it not to reproach him, but showeth that he which was a wicked man in heart preferred holiness before external things. (Doth not each one of you on the Saboth Day.) C. When as the Lord might easily have used many Arguments to refelle this gross malice he was contented with this one. That if it be lawful to show humanity to brute Beasts on the Saboth day, it is out of order to make such a precise Holiness in the same that the Children of God may not be helped. 16. AND ought not this Daughter of Abraham whom Satan had bound lo eighteen years be loased from this Bond on the Saboth Day. C. There is a double comparison in the words of christ, as of the Ox with the Daughter of Abraham, and of the Halter with the which the Ass or the Ox is bound to his crib or stall with the bonds of Satan with the which he holdeth men bound to Destruction. Ye (saith he) which are such scrupulous observers of the Saboth dare lose your Oxen and Asses to lead them to the water: And why may not I show so much humanity to the Elect people of God, specially when there is greater necessity, as when one is to be delivered out of the Bonds of Satan? And although the Wicked reprehender and caviller held his tongue for shame, yet notwithstanding we see that there was nothing so well done by christ, whereat the wicked took not occasion to cavil. And it is no marvel if Satan endeavoured himself by all means possible to pervert the Glory of christ which ceaseth not daily to disperse abroad his clouds, thereby to obscure the holy works of the Faithful. (Whom Satan had bound lo eighteen years) R. Is then Satan the author of Diseases? Is he which is diseased bound of Satan? Question. Shall we say that he which is sick in Body is bound captive with the bonds of Satan. Is not the Lord our God said to send unto us Diseases and afflictions? Answer. To answer this, we must first note what God is by his own nature. For God, if thou well weigh his true and proper nature, is nothing else but the chief and most excellent fountain of goodness and health. There is nothing in the nature of God which is evil or diseased. Wherefore God by his own Nature doth neither make nor send Diseases unto us. For how should he which is the chief Health and health itself, create diseases. How should the most excellent joy make sorrow and grief. Then (thou wilt say) whereof come Diseases? Verily even of sin. For if so be Death entered into the world by sin, then verily diseases also entered with Death, which are foremessengers of the same. And Satan is the Author of sin. He (saith christ was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie he speaketh of his own because he is a liar, joh. 8.44 and the father of the same. It resteth therefore that Satan be the Author of Diseases also, and diseases are rightly called the Bonds of Satan. Notwithstanding we must think that GOD himself sendeth Diseases and other manner of afflictions unto us. first, because God giveth liberty unto Satan to annoy us with Diseases. For so he said unto Satan concerning job. Behold he is in thy hand, job. 1.12. and 2.6. but yet save his Life. Secondly because after that Satan by the permission of God, sendeth Diseases, God receiveth them into his own hand, and useth them as an Instrument to our Salvation. For even as the wicked fact which the Sons of jacob committed against their Brother joseph, & by which they sold him unto strangers was the work of Satan, and God taking the same into his own hand, used it for an Instrument to work the Salvation of the house of Israel. Goe 50.20. (For so joseph himself expoundeth it saying. Ye thought evil against me, but God turned it unto good, to bring to pass as it is this day, & to save much People alive) Even so, also Diseases are the works & bonds of Satan, by which he worketh our Salvation. job. 1 21 job. 2.10 So job thought of his afflictions. The Lord giveth & the lord taketh away. Da. 9.7 So Danyell confesseth that the Exile into Babylon came of the Lord, for the which cause the Lord took the same into his hands & turned it to the Salvation of the Israëlites. Wherefore when Diseases or other afflictions are sent unto us, we must acknowledge our sins, & we must acknowledge them to be in the power of Satan for sin. Notwithstanding we must not think or judge of afflictions and diseases as they are stirred up of Satan, but as the Lord our GOD hath taken them into his hands: who being not only the best, but also the most wise and mighty Workman of his singular goodness and wisdom, Rom. 8.18. bringeth to pass that all things turn to good, to them that love him. Howbeit this woman was captive unto Satan after a certain special manner. C. This also is to be noted that christ calleth her the daughter of Abraham, whose body was vexed by Satan eighteen years, and that not only in respect that she was a jew, but also because she was one of the true members of the Church. Whereby also we may perceive that to be true which Paul teacheth that some are delivered to Satan for the destruction of the Flesh, 1. Cor. 5.5 that the Spirit might be saved in the Day of the lord (eighteen years) The Lord noateth the space of time to certify us that although he doth not out of hand relieve our miseries, yet notwithstanding we must not despair. A. The people of Israel were long afflicted in the Land of Egypt, yet notwithstanding at the length they were delivered from thence by the mighty hand of God. So in like manner he which lay by the pools side was diseased eight and thirty years, yet notwithstanding at the last when he was passed all hope, joh. 5.5.9. he found remedy in christ. 17. And when he said these things all his Adversaries were ashamed, and all the people rejoiced for all the excellent deeds that were doen by him. (All his Adversaries were ashamed) C. The evangelist meaneth not that his Adversaries were so ashamed that they changed their mind, but he meaneth that they were quite convinced & put to silence, insomuch that all men knew their malice and wickedness in resisting the lord [And all the people rejoiced) The people rejoiced be cause all things happened to the Glory of Christ because the Adversaries had nothing to answer. They were impudent in reprehending, & yet notwithstanding now their mouths are easily stopped. Even so there is no work so good and excellent which shall not find some slanderous withstanders of the same. For the Exposition of the rest which followeth unto the 22. verse. Read the 13. Chapter of Matthew verse 31. 22. And he went through all towns and villages, teaching & journyinge towards Jerusalem. (journeying toward Jerusalem) C. It is uncertain whether he speaketh of one only journeying, Mat. 9.3 Mark. 6.6 or whether he meaneth that christ was wont to go up to Jerusalem on the Feast Days when he walked through jury, and taught in divers parts. In the first part of this Verse he seemeth to note the continual course and exercise of Chrysts life, from the time that he began to execute the Office committed to him of the Father. Wherefore that the latter part may agree with the first, the sense shall be this, that so often as the feast Days were at hand he used to accompany other holy Assemblies. A. christ preached in all places of jury. He came not into little Villages and Hamlets, overpassing the great Cities and Towns as do they which go about to deceive the simple: neither came he into the great Cities as a vain bragger and boaster of himself, but as the Lord and Father of all, he went into all places, having a care of all. Moreover he did not neglect those Cities, in the which the Lawyers did dwell, fearing to be reprehended of them, or fearing lest he should be slain of them: but he goeth towards Jerusalem. For where most are sick thither the Physician maketh most haste. 23. Then said one unto him Lord, are there few that be saved? And he said unto them. BU. Seeing the Lord in preaching urged Repentance, threatening destruction to the impenitent, and requiring of such as should be saved good and righteous works: a certain man doubting whether all men could do these things, and seeing that the Lord had a very few Disciples following him, who notwithstanding professed himself to be the Author of life, went unto him, and asked him. (Lord are there few that be saved) BU. As if he should say. If so be the matter of eternal Life standeth as thou teachest, it must needs follow that a very small number of men must be saved. Therefore christ converting his Speech to all saith. 24. Strive to enter in at the straight Gate: For many I say unto you will seek to enter in, and shall not be able. (Strive to enter in at the straight gate) C. By the which words Christ goeth about to draw away those that are his from foolish curiosity which stayeth a great many, who look round about them to see whether they have any more Companions or no: as though they would not have salvation without a multitude BU. He doth not curiously dispute, who, and how many shall be saved: but strive (saith he) that ye may be in the number of those that shall be saved, seek not for obscure and hidden matters: but rather endeavour yourselves to do that which is just and holy. C. Therefore when he commandeth to strive, he giveth us to understand that we cannot come to eternal life without great and hard difficulties. BU. And in deed it is a hard matter for the Flesh, truly to repent of the former Life, and to be accustomed to a new and holy kind of living. Yet notwithstanding we must endeavour, we must strive, we must labour withal our might and strength to overcome this difficulty and hardness, we must enter into the strait way which leadeth to salvation. C. Therefore let the faithful rather beat their brains about this, Mat. 7 15. then to be over curious concerning the multitude of such as go out of the way. (For many will seek to enter in) R. christ by these words seemeth to affirm, that the number of such as shallbe saved, shallbe the fewer: but he speaketh more plainly in Mat. when he saith thus. Wide and broad is the way which leadeth to destruction, Mat. 7.13. & many there be that enter thereat, but strait is the gate, and narrow is the way which leadeth to life, and few there be that find it. Therefore there are few which attain salvation because the gate to life is strait. But what have we in another place of Ma. Many shall come from the east, & from the west, & shall rest with Abraham, Mat. 8.11. Isaac & jacob in the kingdom of Heaven. And the Prophet speaking of the heavenly Jerusalem, Esa. 60.11 saith thus. Thy Gates shall stand open still both day and Night, and never be shut, that the host of the Gentiles may come, and that their Kings may be brought unto thee. These words teach us not only that many shallbe saved, but also that the gate of heaven shall be set wide open. But we must put here a difference. For if we consider christ, we must needs confess that the gate of Heaven is broad and wide. For christ is the true Gate of Heaven, who being ascended into Heaven, and being revealed to the whole world by the preaching of the Gospel, hath not only set wide open heaven Gates unto us, but also hath so consecrated the Earth itself by his Gospel, that men inhabiting in all parts of the Earth may ascend into the Kingdom of Heaven. And although the Commandments of the Law by reason of the infirmity of our flesh, are not only heavy and grievous, but also impossible to be done, yet notwithstanding christ hath perfectly fulfilled the Law, and hath brought to pass that so many as believe in him, shall be no otherwise judged to be righteous before God, then if they by their own righteousness had perfectly fulfilled the Law. Furthermore, through Faith christ endueth those that believe in him with the Holy Ghost, that by the Power thereof they may both with ease and also with pleasure walk in the obedience of God's law, so much as is possible in this Flesh. Wherefore as touching this part of the Divine Precepts, the Gate of the Kingdom of heaven must not be said to be straight. Furthermore if thou consider the church of christ in itself, thou must needs confess that many are elected, & that an innumerable multitude are and shallbe saved. For thus the Prophets speaketh of the multitude of the faithful. Esay. 60▪ ● Lift up thine Eyes & look round about thee: all these gather themselves and come to thee, thy Sons shall come unto thee from far, & thy Daughters shall gather themselves to thee on every side, etc. And in the Revelation of S. john. Apoc. 7. ● After this I beheld, and lo, a great multitude which no man could number of all Nations, Kindred's and people, and tongues stood before the Throne etc. Therefore we see that if we consider the Church in itself, it containeth a great and innumerable multitude. But to the end thou mayst rightly understand the word of Christ which saith, that few find the way to life, thou must have respect to an other matter. For first of all, it so be thou considerest the Dispositions of every man, then though the gate of heaven were never so wide, yet notwithstanding the greatest part of men do make the same narrow to themselves. For some seek to enter in, but not by faith in christ, one promiseth Salvation to himself, by the merit of monastery works, and this is to make moonkary the Gate of Heaven. Another hopeth to attain Felicity by the merit of his Pilgrimages: and this is to make Peregrinations, and not Christ the Gate of heaven. This fellow seeketh to ascend into Heaven by the merit of his Fastings, & the fellow by the merit of his contrition that which verily is nothing else then to break down the gate, christ, and to build another after their own fantasy. But by these Gates men shall sooner come to Hell then to heaven. Israel, (saith S. Paul) which followed the Law of righteousness, hath not attained to the Law of Righteousness. ●ō. 9.31 And wherefore? Because they sought it not by Faith, but as it were by the Works of the Law. Othersome lead an impenitent Life with manifest and open wickedness: to whom also the gate of heaven is very strait: not for the straightness of the gate in itself: but because of their own heart which cannot repent. For this gate will not receive proud and arrogant men, but such as are humble: it will not admit covetous men but such as are liberal: not the envious but the gentle and meek: not whoremongers, but chaste livers: not drunkards: but sober persons: That is to say, it doth not receive those that are impenitent, but such as are penitent. Therefore they which are shut out of the Gate of heaven, are shut out by their own fault, and not by the straightness of the Gate. Furthermore though the number of the Elect be great, if thou consider the Church of christ in itself, yet nevertheless if thou compare the same with the Church of the wicked, thou shalt find the Number of those that are elected to the inheritance of the Kingdom of heaven, smallest. For as the number of a thousand, of itself is much, but being compared with six hundred Millians, seemeth almost no number: even so the church of christ is great being considered in itself, but is very small being compared with the huge multitude of the wicked which perish. And of this matter we have manifest arguments in external deliverances in the which few have been saved when all the rest perished. As in the flood only eight Souls. In the burning of Sodom & Gomor, of so many thousands three only escaped. Gen. 7.21. 1. Pe. 3.20. Lot with is two daughters. Of six hundred thousand which came out of Egypt after they had lived in the Desert. Only joshua and Caleb, Gen. 13 25. came into the Land of promise. In that most populous city Hiericho, only the harlot Rachab with her household was saved. Nu. 14.30 In the Destruction of Jerusalem there were none left in the Land, josu, 6.24 but the most abject husbandmen. Whereupon the Prophet Esay saith. If the people of Israel were as the Sand of the Sea. Yet notwithstanding the remnants (that is to say, Esa. 10 22 Rom 9.27 the smallest number & most abject among the people) shall be converted. The which Examples the Scripture setteth not before us to bring us to despair, but to teach us Fear and Faith, by which alone we come to the kingdom of Heaven. 25. When the goodman of the house is risen up, and hath shut to the door, and ye begin in to stand with out, and to knock at the Door, saying. Lord, Lord open unto us, and he shall answer and say unto you. I know you not from whence ye are. (When the Goodman of the House is risen) C. Because christ had denied the Gate of Heaven to be open to many which shall desire to enter into heaven. Now he saith that it doth nothing profit though they have place in the Church, because God shall arise at the last to judgement, to shut them out of his kingdom which now challenge unto themselves place among those of his household. And he useth a simillitude of the Goodman of the house R. Which is wont at a certain hour of the night to shut the Doors of his House, and if so be any of the servants at a very unlawful time of the night be out, he doth not only not suffer them to come in, but also shutteth them out of his house as unprofitable and disobedient Servants. C. Or thus, who if he know that any of his wicked or lascivious servants have stolen forth in the night & have left the house for thieves to enter in: he himself riseth and shutteth up the Gate, and suffereth not those Night walkers to come in, which have wandered out of time in common ways. For so long as the Lord calleth us unto him, we have liberty to enter into the Kingdom of Heaven, the Gate standing as it were wide open: but the greater part will not once move their foot toward the same. Therefore christ saith that the time will come when the Gate shall be shut up: so that they are in peril to have no entrance which tarry for Company. (Lord, Lord open to us) R. This is the cry of hypocrites, Mat. 25.11 with the which by their external show of righteousness they make such a noise in this world that they alone seem to be the People of God, and heirs of the Kingdom of Heaven, but it is said here unto them (I know ye not.) For it is wont to come to pass, that which above all other seem to be the elect of God are most abject: and that they which seemed to be first are last. A. Whereupon christ also said in another place. Not every one that saith unro me. Lord, Lord, shall enter into the kingdom of Heaven, but he that doth the will of my Father which is in Heaven. And again, Mat. 7.21. Luke. 6.46 Why call ye me. Lord. Lord, and do not as I command you. 26. Then shall ye begin to say. We have eaten and drunken in thy presence, and thou haste taught in our streets. A. These things properly pertain unto the jews. C. whom it shall profit nothing (saith christ) that he is come so near unto them, and offereth himself so familiarly unto them to be received, except they answer when they are called R. We have eaten and drunken (say they) before thee. We are that people of God Israel, whom thou hast chosen out of all nations. We have eaten manna from heaven we drunk water out of the rock we have eaten of thy sacrifices, we have heard thy voice from Heaven in mount Horeb, we have heard thy law daily in our Synagogues, & yet dost thou not know us? Thus these Hypocrites boast, but the Carnal presence of christ profited them nothing without faith In Matthew they say. Lord, Lord, have we not prophesied in thy name, and in thy name cast out Devils? Mat. 7.22. C. Moreover, christ doth not persecute the simillitude. For having spoken of the Goodman of the house, he calleth himself now a judge, without any figure: and this belongeth to no other than to his own person, when they say. Thou haste taught in our streets. Concerning the Exposition of the Verse following. Read the seventh Chapter of Math. verse 23. 28. There shallbe weeping & gnashing of teeth, when ye shall see Abraham, Isaac, and jacob, and all the prophets in the kingdom of God, and ye yourselves thrust out. B. Here he showeth the Punishments which remain for hypocrites but specially for the jews that he might the more drive them from their hypocrisy, & draw them to the study of the truth. By weeping, Mat. 8.12. he understandeth exceeding sorrow, & by gnashing of teeth he meaneth great honour & fear. (When ye shall see Abraham.) C. The jews being far unlike to the holy Fathers, were proud in vain of their original and offspring, neither did they use any thing more commonly, than the abusing of the title of the church: For the which cause christ testifieth here that they were a degenerate sort which swerved from the faith and Godliness of the fathers, being banished from the Kingdom of God. And herewithal is joined a secret reprehension, as if he should say. If now ye neglect to enter in at the straight gate, because the multitude of those that go out of the way stay you, do ye not see that ye are separated from the order of the faithful being thus joined to the unbelieving? Wherefore if your eyes are now wholly bent unto the world, the last day shall bring heavy vengeance upon you for the same. For then ye shall know that you & your Companions are from the kingdom of God, and that ye have no fellowship with Abraham. 29. And they shall come from the east and from the west, and from the north and from the south, & shall sit down in the kingdom of God. C. This is an Amplification taken hereof, that the jews being banished (who thought themselves only to be the lawful heirs of God) the gentiles should be taken now into their place, that they might obtain the Life promised to Abraham and his posterity. And he compareth the Gentiles with them, that he might stir them by a holy jealousy unto the Faith. Even as Paul did account it the extolling of his office, if by any means he might provoke them that were of his Flesh to such emulation. Rom. 11.14. And thus it was necessary that the jews should be pricked forward, who thinking to well of themselves despised God with his gifts. This sentence is expounded in the eight. Chap. of Math. verse 11. 30 And behold there are last which shallbe first, and there are first that shall be last. C. christ used these words very often notwithstanding in another sense. In this place his purpose was only to beat down in the jews a vain confidence of themselves, who being chosen of God from among the rest of the whole world, being themselves bold of this Dignity thought that GOD was tied unto them. Ma. 19.30.20.16. Mar. 10.31 For this cause christ affirmeth that the Gentiles which were at that time the outcasts and refice should be preferred before them. 31. The same day came there certain of the pharisees, and said unto him. Get thee out and departed hence: For Herod will kill thee. (For Herod will kill thee) How they were affected which gave this counsel we cannot tell, notwithstanding it is a probable conjecture, that because they saw the greater part of the people to be addicted unto christ, that doctrine of the Gospel being received in many places, they sought to drive him to another place. We must note what these friendly Admonishers were. Luke saith that they were certain of the pharisees. And we know that the same Sect was not so favourable unto CHRIST that it is likely that they would be careful for his Life? What was their meaning then? Surely they intended to make him afeard, and so to drive him into some Corner to hide himself: thinking thereby in a while to diminish his authority, and to make his Doctrine to quite forgotten. R. It may be also that HEROD did secretly suborn these pharisees to persuade CHRIST to flee. For seeing Herod had before put John to death, and saw now that a greater multitude of men did follow Christ who was Ihons' friend, he might peradventure fear, lest Christ would revenge Ihons' death with force of arms and deprive him of his Dominion in Galilee. Wherefore seeing he durst not openly bend his force against Christ, he suborned Pharisees, who by dissembling great friendship, might Counsel Christ to depart out of Galilee, and to shun the cruelty of Herod: that Christ being cast out, he might be in Security, and retain the Majesty of his Dominion. 32. And he said unto them, go and tell that Fox, Behold I cast out, devils, and heal the people to day and to morrow, and the third day I shallbe perfected. R. In that Christ sendeth the Pharisees back again to Herod, it seemeth greatly to confirm that which we said even now, namely that they came being subtly suborned by Herod. C. And it is certain that Christ speaketh of Herod Antypas. And although he was in behaviour a very Fox, and no less servile than crafty in disposition, yet notwithstanding the craftiness of his whole Life is not touched in the name of Fox: but Christ noteth his privy and secret snares, by which he lay in weight to overthrow the Doctrine of the Gospel, when as with open force he durst not encounter with the same. I (saith Christ) by what subtleties soever he practiseth, will too day & to morrow discharge that office which my Father hath committed unto me: and when I have ended my course, then will I be offered for a sacrifice. Exo. 22 28 A. If any man demand, how Christ called Herod, Fox, seeing the law forbiddeth all men to speak evil of the Prince: We answer: B. that Christ did not transgress the law: for he did not call him Fox in contempt of his authority, but by the power of the spirit, and to declare his Father's power, which made him bold, not to fear him. For the Spirit of God is above all power. Christ speaketh not as a private man: whose liberty whoso will follow, let him take heed that he be not void of the same spirit. Herod, though he were a tyrant, yet notwithstanding being subtle, crept into the minds of men by deceit, in such wise that he overcame all his adversaries, and yet stood without any punishment. There have been many tyrants which have not dissembled their cruelty, but have openly manifested the same. Nero and Caligula, at divers times boasted of their cruelty: Tiberius, being worse than they both, hid his tyranny. Such a one was Herod, who playing the tyrant over the jews, retained still the favour of the Romans: & so continued his kingdom. Wherefore. justly he might be called a fox. A. Howbeit the purpose of Christ in this place was only to nyp the privy and sly wiles of Herod, with that which he went about (as is said) to overthrow the doctrine of the Gospel. Behold I cast out devils] B. As if he should say. I will live a few days, and will show divers miracles, and afterward I will be killed. Too day, & too morrow, is an Hebrew phrase signifying a short time. C. By these words Christ meaneth that he will shortly die, and that he cannot be driven from his Office by any fear of death, towards that which he came willingly with hold courage. And withal he noteth the cruel ingratitude of the jews, who although he had bestowed so many benefits upon them, yet never the less hated and persecuted him, and in the end went about to deliver him unto Death. 33. Nevertheless I must walk to Day and to morrow, and the day following, for it cannot be that a Prophet perish any where, save at Jerusalem. (Nevertheless I must walk to day) A. This agreeth with that which he spoke also at another time, saying. Yet am I a little while with you, john. 7.33 john. 9.4 and then go I unto him that sent me. And again. I must work the works of him that sent me while it is day. (For it cannot be that a Prophet perish) C. He affirmeth that it is a vain fear which was objected unto him by his false and counterfeit friends, because there is no peril of Death in any other place then at Jerusalem. By which words he doth sharply prick the pharisees, As if he should say. Do ye admonish me to beware of Herod, whom I know shallbe my executioners? Howbeit the exprobration extendeth itself farther. For he doth not say that Destruction was prepared for him alone at Jerusalem, but that the same was long before as a den of thieves, where almost all the prophets were slain. It is true that many were slain in other places, and specially at that time when the cruel tyranny of wicked jezabel raged against them: 3. Ki. 19.10 but because at no time the Prophets were handled worse in no other place christ doth justly yield this reproach unto the wicked Citizens of that holy City. It came to pass that the prophets were very much slain there, because seeing the whole impiety of the land came from thence, the same was also the field in that which God exercised his Prophets. For we know that the more the light of doctrine did shine, which urged the wicked very sore, the more mad they were. He giveth a strange title to Jerusalem, in calling the same the butchery of the Prophets, the which was otherwise a place chosen of God to be the resting place of his law and heavenvly wisdom: C. but it was polluted with the ordinary slaughter of the Prophets. Whereby it appeareth how wilful the ingratitude of the World is, to withstand wholesome Doctrine. But we have here in this place of Luke three things to be considered. The first is, that after the ensample of Christ, that we must deal with our enemies only by well doing, who evil notwithstanding if they be Reprobates, we shall not overcome with our well doing. Secondly, that it is appointed to every one, where, and when he shall die. Wherefore we must with boldness and diligence go forward with the business of the Lord. We cannot pearish, though we die: the which notwithstanding shall then and there happen, when and where it shallbe best for us. Lastly, that Christ and his professors must be slain in such places as are most holy, most renowned, and most famous for Religion, and so of the chiefest & first places, they are made worst and last. Let no man therefore depend upon the glorious show of the place or parsons, or measure the truth thereby. In the whole World there was no place more holy that the City of Jerusalem, there was the temple, there was the sanctuary of divine worship, there the Lord had promised his special presence in this he would specially be worshipped, to this he had given Prophets, wise men, and Scribes: and yet notwithstanding of the first it became last, in somuch that from the first beginning of the World there was never none like it in wickedness and cruelty, so that the same was worthy to suffer vengeance for all the just blood that was shed from the foundation of the World: because beside the chief Prophets of the Lord, they slew most cruelly, also, Christ himself, & his holy apostles. ¶ Let them go therefore which list to pearish, and follow the holiness of ROME, or of any other place which is famous among men. Let us follow that Jerusalem which is above. For we shall find nothing sound in the world, where the first shallbe last, and the last first. 34. O Jerusalem, Jerusalem, which killest Prophets, and stonest them that are sent unto thee, how often would I have gathered thy Children together, as a hen doth gather her young under her wings, and ye would not. C. Although this exclamation seemeth to come, as though Christ taking occasion inveighed then against Jerusalem, yet notwithstanding it is more probable, that because Luke had said before, that Jerusalem was imbrued long ago with the blood of the Prophets, by and by according to his manner, he addeth a sentence which agreed with the same speech. For we see before that he useth often times to gather together the sayings of Christ uttered at divers times How often would I have gathered thy) R. Not only at that time when he took upon him our humane Nature and preached the Gospel in judea, he called the jews to repentance least they should pearish: but only he did the same long before by his Prophets. For Christ is then said to Clucke as a Hen, and to gather Chickens together under his. Wings, when he revealeth his word unto men, and calleth them to Repentance. And ye would not) A. Hear the ingratitude of the jews is condemned, who despised the gentle admonitions of God. For the which matter & for that which followeth to the end of the Chapter, read our Annotations upon the 23. Chapter of Matthew, beginning at the verse 37. ❧ THE XIIII. CAP. 1. ANd it came to pass that he went into the house of one of the chief pharisees to eat Bread on the Sabbaoth day, and they watched him. And it came to pass that he went) C. This history containeth nothing else, but a miracle wrought by Christ, by the same to correct the superstitious observation of the Sabbaoth. For his purpose was not simply to abrogate the Sabbaoth, but only to show that neither the works of God, nor the duties of love can violate the holy rest commanded in the law. (Of one of the chief pharisees) C. We have here an example of the wonderful love, and humanity of Christ, who entereth into the Pharisees house to eat with him, and that to this end that he might win him unto himself. For this aught to be the end of our conversation with the adversaries of the truth, that we seek to win them unto God. And they watched him) R. We see here the sundry dispositions and wills of these guests. Christ taketh all occasion to bless and to do good: but the Pharisees take all occasion to curse and to do evil. For they watch christ to catch him in word or in deed, that they might have somewhat, to calumniat, and to condemn him. But what greater discourtesy can there be than this. For touching civility, the common use of Feasts is, either to make friendship or to confirm friendship, with free, & merry cheer. Whereupon Feasts have their privileges of liberty, that if any liberal speech be there used, the same is ascribed to the Wine. But the Pharisees forgetting all humanity, do so change the use of feasting, that they rather abuse the same to stir up enmity, and to betray a Friend, then to preserve friendship, and to keep a friend. But wicked hypocrisy is the mother of so great inhumanity, and cruelty. Wherefore the same is to be shunned no less than the very Image of Satan. C. For when Hypocrites fain friendship, then are they most to be taken heed of. We are so watched of them, that though we live gravely all the days of our Life, yet notwithstanding if we do any thing in jest, or otherwise, they whisper by and by. Therefore we must always beware of them. 2. And behold, there was a certain man before him, which had the Dropsy. C. It is uncertain whether this man diseased with the Dropsy, was brought in by the pharisees: Verily, he could neither come by chasice to the table, neither could he rush into another man's house without the will and leave of the good man of the house. Wherefore it is likely that he was subtly placed there to tempt Christ: the which thing was done of them no less foolishly then dishonestly: because they had experience already what Christ was wont to do, Luke. 6.6 Luk. 13.11 so often as the like occasion was offered unto him. 3. And answered and spoke unto the Lawears, and Pharysies, saying, Is it lawful to heal on the Sabbaoth day? S. Christ is moved with the love of his Neighbour to ask this question, that he might make away to deliver this man from his dropsy. C. And he doth it by putting away the occasion of the offence, saying, Is it lawful to heal on the Sabbaoth day? S. This is a question of Law, pertaining to Lawears, & pharisees: to the one, as to skilful Interpreters of the Law, & to the other as strait observers of the letter of the Law. C. And hereunto the question tendeth, whether the healing of the man may be reckoned among those works which break the Saboth. If so be they had said that the observation of the Saboth had been hereby broken, he might have replied that it was a divine work. And the law of the Sabbaoth containeth no other thing, but the men rest from their work. 4. And they held their peace. And he took him, and healed him, and let him go. C. The Pharisees by their silence show that they rather seek occasion to reprehend, then to be moved with the love of the Law: and therefore Christ careth not what they judge of his deed: because they seek willingly to offend themselves. The Lawears and Pharisees therefore hold their peace. Z. For if so be they had answered that the diseased man ought to be healed, they had fallen by their own accusation: and if, that he ought not to be healed, they had spoken both against the Law and against reason. Therefore they hold their peace lest their answer be against themselves. A lie is often times ashamed, or brought to shame: but this is no true shame, which riseth at the amendment and grief of the fault: it is only Hypocrisy, which dissembleth only for a time, and cometh afterward to his fashion again. Once they determined to kill Christ: and now they seek by all means to bring the same to pass one while by fair flattering words, another while by cruel outrage: now they hold their peace: but having occasion offered them before Pilate, they cried out Crucefy him, Crucefy him, yea and they moved the People to cry the same. And he took him, and him healed] Here we see that the Lord in every place and by all occasions did good. He entered into the house of one of the chief Pharisees, to dine or to sup: and when the man sick of the Dropsy offered himself unto him, he did not disdainfully command the miserable man to depart: but by and by taking him unto him, and touching him, he sent him away whole and merry, A. neither regardeth he to offend the Pharisees, because they being blinded with wicked hatred, would not know what was right. 5. And answered them, saying, which of you shall have an Ass or an ox fallen into a pit, & will not strait way pull him out on the Sabbaoth day? C. Although they were unworthy that Christ should teach and instruct them, yet notwithstanding he showeth that he hath done nothing against the observation of the Sabbaoth. Howbeit he doth it not so much to teach them, as to set himself free from their slanders: but his purpose was to triumph over their malice, when he had constrained them with shame to hold their peace. For if it be lawful to help brute Beasts on the Sabbaoth day, much more it is lawful to help men on the Sabbaoth day which are made after the Image of God. 6. And they could not answer him again unto these things. R. Christ had so manifestly confuted the trifling toys of the Pharisees, that they were not able once to mutter against him. Did they then repent them of their Impiety? Did they after this keep themselves silent? No verily. For although now they hold their peace with shame, yet notwithstanding afterward having gotten occasion, they cry out more strongly among their adherents: He is worthy (say they) to be stoned, Ihon. 9. 1● because he breaketh the Sabbaoth. This is written for our learning, that we might not marvel at this day, when we see many to be so obstinate in their error, that we cannot bring them to the way of salvation. For if so be Christ by so many miracles, and by such evident confutation, brought not the obstinate Pharisees from their impiety, what are we that we should be able to reduce them to health which are quite overwhelmed with errors? For although thou do plainly confute all the arguments of the adversaries, yet notwithstanding impiety hath always some what to cloak itself with all, & to escape until it come to utter destruction. Wherefore we must endeavour our selves by all lawful means possible, to convert all such as are wicked unto the Lord; but if so be they will persist still in their impiety, let them die in their wickedness, thou hast delivered thine own soul. 7. He put forth also a similitude to the Guests, when he marked how they choose out the chief rooms and said unto them. B. Behold; The Lord being called to Feasts, cometh, and denieth none that biddeth him: but where so ever he feasted whether among the Pharisees or among the publicans, he abideth always one. He took bodily meat, and for the same he gave them the food of the Soul. Even so in this Feast, first, he taught all men that the same was the true observation of the Sabbaoth, which neglected not to do good to such as were in need: then he taught the Guests modesty, because he saw them to Press for the chiefest rooms. C. And we know how greatly ambition reigned in all the Scribes & Pharisees. For they proudly desiring to rule all men, had mutual contention among themselves who should be chief. For this is the manner of men which are desirous of vain glory, to envy all other in respect of themselves, every one seeking to draw that unto themselves, which they think other men own unto them. So in like manner the Scribes and Pharisees, boasting themselves altogether to the people with the title of the Sacred order, do now contend among themselves for the degree of honour: because every one sought to have the chiefest place. Christ very aptly derideth this their ambition with a fine similitude, saying, 8. When thou art bidden of any man to a wedding, sit not down in the highest room: lest a more honourable man than thou be bidden of him: 9 And he that bade him & thee come and say to thee, give this man room, and thou then begin with shame to take the lowest room. A. This parable is taken of the common manner of Weddings, even as all Parables are wont to be taken of common and known things. C. If (saith he) a man take the highest room at another man's Table, and is afterward constrained to give place to a better man than himself, he shall not without shame and reproach be set lower by the Good man of the house. The like shame must needs come to all those, which do proudly exalt themselves above all others: because God will cast them down to their shame. For it is to be noted that christ speaketh not here of external and civil modesty: for we see often times that they which are most proud excel therein, and can civilly show a goodly show of modesty: but taking a similitude, from men his purpose is to show, what manner of persons we ought to be in heart before God. 10. But when thou art bidden, go and sit in the lowest room, that when he that bade thee cometh, he may say unto thee, Friend, sit up higher: then shalt thou have worship in the presence of them that sit at meat with thee. 11. For who soever exalteth himself shallbe brought low: but he that humbleth himself shallbe exalted. A. In other places he did more sharply reprehend the ambition of the Pharisees, as when he said, Woe unto you pharisees: Luk. 11.43 For ye love the chiefest seats in the Synagogues, and greetings in the Market. Again, Beware of the Scribes which love to go in long clothing, Mat. 12.38 & love salutations in the Market places, and the chief seats in the Congregations, and the uppermost rooms at Feasts. (For who so exalteth) C. This verse. showeth that Christ spoke against Ambition. For he doth not show what men commonly do in their lives: but he appointeth God here to be our judge, who resisteth the proud, & giveth grace to the lowly. The Scripture is full of such Testimonies, that God is an enemy to all those, which desire to exalt themselves. But this Sentence is already expounded in the 23. Chapt. of Math. verse 12. 12. Then said he also to him that bade him to meat: When thou makest a dinner or a Supper, call not thy friends; nor thy brethren, neither thy Kinsmen, nor thy rich neighbours lest they also bid thee again and a recompense be made thee. B. Now Christ teacheth his Host to be merciful toward the poor: and he willeth him not to feast the rich, (which may bid him again, or make some light recompense) but the poor, the stranger, the widow, the fatherless, whom God commendeth unto us: to whom when we do good, we do good unto the Lord, who will repay in the resurrection of the just. Call not thy friends) C. They which think the Feasts & Banquets are here simply condemned, do take away humanity from among men. For this were more barbarous than austere, to exclude our Kinsmen and friends to be guests at our Table, & to admit none but strangers to the same. This was not the purpose of Christ, to deprive us of all fellowship, but only to show that love is not tried by the accustomed duties of the world. For as it is not liberality, but a kind of usury, to give any thing unto rich men upon hope of reward: even so God maketh no account of our sale duties, neither do they deserve to be ascribed unto charity. If thou entertain thy rich kinsfolk or friends to a feast, it is humanity of itself not to be condemned, but it is no proof that thou art Charitable. For we see often times that they which are altogether near & miserable are very plentiful & sumptuous in entertaining their friends. Wherefore, thou mayst so furnish thy table for rich men, that in the mean time, thou neglect not to provide for the poor. Thou must so banquet with thy kinsfolks and friends, that thou reject not strangers if they be poor & stand in need of help, thou being able to help them. The sum is this, that they deserve no commendation, which do good unto their kinsfolks and friends, & are sparing towards the poor, because they do not exercise charity, but do either seek for their own gain, or else after ambition. B. For always in well doing, we must not have regard to ourselves, but to the necessity of our neighbours: and we must not think that we are endued with Christian charity, if we show humanity towards those only, who do the like unto us: for we do good to ourselves & not to our neighbours, if we be liberal toward those alone, which can requite us with the like. C. Wherefore under the person of this man, this reprehension is extended toward all those, which do ambitiously spend their goods to boast and set forth themselves, or to receive like recompense, leaving in the mean time nothing for the poor, as though they were afeard to lose what soever they bestow freely. Therefore Christ affirmeth them to be blessed, which are liberal without any hope of an earthly reward: for it appeareth that they have respect unto God. But they which have ever respect unto their own profit, or else seek to have a Fame, shall receive no reward at the hands of God. 14. And thou shalt be happy, for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just men. R. It seemeth rather to be infelicity then blessedness, not to receive a benefit. But we must not consider what human reason thinketh, but what Christ the son of God faith. For though it seem in this world a kind of infelicity, so to bestow a benefit that thou canst not receive the like good turn again, yet notwithstanding because Christ pronounceth it to be blessedness, the word of Christ is more certain unto us than our own sense, & Imagination. Also, the reason of this blessedness is added. For thou shalt be recompensed) A. Therefore it is not a benefit ill bestowed which is given to the poor as many places of scripture make manifest, as do these which follow. Mat. 25.35 He dareth to the Lord which giveth to the poor: and look what he layeth out, it shallbe paid him again. And again: Psal. 112.9 He hath dispersed and given to the poor, his righteousness remaineth for ever, Pro. 19.17 and ever. Also, Whatsoever ye have done unto one of the least of those my brethren, ye have done it unto me. But let no man gather of this place that we can merit heavenly blessedness by liberality towards the poor, seeing that he alone hath purchased the same for us by his precious blood. Math. 6.4. Pro. 10.41. & ●5. 35. A. Concerning the which matter, read more in Math. 15. When one of them that sat at meat also, heard these things, he said unto him, Happy is he that eateth Bread in the Kingdom of God. B. When Christ had spoken concerning the wedding and the resurrection of the just, one of the guests as awaked out of sleep, and touched with the desire of that heavenly Feast, said, Blessed is he which eateth bread in the Kingdom) He meaneth that there are very few which shallbe partakers of this felicity: as though not every one were to be admitted to that feast, but only the jews or the chief Rulers of the jews. But to eat bread in the kingdom of God, is to be partaker of the joys of the life to come and to enjoy all Celestial delights. C. Howbeit the man which spoke this seemeth to dream of a certain happy state in this life; replenished with all good things, & to know the Nature of a heavenly kingdom. 16. Then said he unto him: A certain man ordained a great Supper, and bad many. BU. The Lord took occasion of that exclamation of the Feast to exhort the guests, and so the jews, and every one of us also, to endeavour ourselves by all manner of means to receive the preaching of the Gospel by a true Faith. C. And withal he casteth the jews in the teeth, that they can speak well of the kingdom of GOD: but when GOD calleth them unto him gently, and mercifully, that contemptuously they reject his Grace. A. This Parable is expounded in the 22. Chapter of Matthew, beginning at the first verse. 18. And they all at once began to make excuse. The first said unto him, I have bought a farm, and I must needs go and see it, I pray thee have me excused. E. In this Parable Christ teacheth what delays men use to make, because they would not receive the preaching of the Gospel and be saved. And he setteth before us three sorts of men, under the which are comprehended all that do err from the true salvation: all men generally prefer earthly things before heavenly things, and are addicted to the things of this present world. But these impediments are such as may easily stand before the wise men of this world, and are justefied of them, because they have a show of honesty. Is not to increase honesty and dignity, to seek after honour and promotion, to prepare riches, to provide for a man's Children and Family, and such like? These things verily deserve excuse before the world; but before God not so, who commandeth us first and before all things to seek the Kingdom of God and the righteousness thereof, and to prefer the first table before the second. To buy a Farm, to buy a yoke of Oxen, and to marry a Wife, are not evil of themselves: but for the doing of these things to neglect the word of God is great sin. I have bought a Farm) To buy a Farm, is to be let from receiving the gospel by a care of increasing honours, dignity, power, possessions, & goods. Suffer me to go and see it) These are words of Love and of Affections, which signify that his heart was set upon the farm. For it is said of Christ, Where the Treasure is, Luk. 12.34. there will your heart be also. I pray thee have me excused) This in treaty is but Hypocrisy. But note here what a deep love we have of riches, of honours, and of possessions. 19 And another said, I have bought five Yoke of Oxen, and I go to prove them, I pray thee have me excused? S. Behold here how deeply the care of corporal things is planted in us: the which is of such force, that it keepeth men which are not enemies unto the word, from receiving the word: who if they had been Enemies, they would not have entreated to be held excused, but would have made a rash and stouborne answer. Here also we may behold hypocrisy: which condemneth not the Supper, and yet refuseth to come. 20. And another said, I have married a Wife, and therefore I cannot come. S. This man is let & kept back with the care of his house. Christ setteth before us divers kinds of life: not that we must always abide in these, but that they may be exercises unto us by which we may be made more desirous of the Feast in the kingdom of heaven. Neither doth he in this place condemn the lawful and ordinary manner of life (as buying of possessions, & Farms, tillage, merchandise, wedlock and such like) but he condemneth only the impiety of men, which so make themselves captive to these kinds of life, that for the same they neglect the felicity of the heavenly banquet. The husband men say, We must labour, we are not at leisure to hear often the preaching of the Gospel. The Merchants say, We must travail by Sea and Land, that we may follow our vocation. The new married men say, We must labour to provide for our house, to get riches, both for our Children to come and for our old age: we have not so much leisure as to follow the preaching of the gospel. What else is this, than if a man should say, I had rather pearish in the earth, then enter into the kingdom of Heaven? This is the most wicked contempt of the word of God, and of the kingdom of heaven, and worthy to be punished with everlasting fire. For the exposition of the rest which followeth unto the 25. verse, read the 22. Chapt. of Math. vers. 7. 25. There were a great company with him: and he returned & said unto them. R. When the days of Christ's assumption were at an end, & Christ himself having testified that it could not be that a Prophet should perish any where else then at Jerusalem, he thought nothing better than first of all to obey his Father's calling, and to make satisfaction for our Sins at Jerusalem, by his Cross and Death, and to save us from destruction to everlasting felicity. Therefore he goeth forward in his journey to Jerusalem which he had begun. And having gotten hitherto by his doctrine and miracles so great authority, that he was secretly counted for the Messiah, and reported already to be going to Jerusalem there to begin his Kingdom, he went forward with a great company of men following him. For one being afflicted, another being oppressed with need, this follow with Infamy, and that, with the tyranny of the Magistrate, some with Domestical trouble, and some otherwise, and thinking that the Kingdom of Christ should be a carnal & earthly kingdom, and should bring with it corporal felicity, every one hoped, that if he followed Christ, that he should be delivered not only from his affliction, but also should obtain some kingdom or principality. And christ was contented that they should follow him, and should hear Sermons of the Gospel, but he could not abide, that they should promise to themselves in him and by his kingdom, external and corporal Felicity, and should seek after nothing, but the commodities of this World. Therefore turning himself to them (he said) that his kingdom was another manner of kingdom than they dreamt of: and he setteth before them certain laws, which they must needs observe and keep, which will follow him and be his Disciples. 26. If any man come to me and hate not his Father, and Mother, and Wife, and Children, and brethren, and Sisters, yea, and his own life also, he cannot be my Disciple. 27. And who soever doth not bear his Cross, and come after me cannot be my disciple. For the Exposition of these two verses, read our annotations upon the 10. Chapt. of Math. beginning at the 37. verse: And the 16. Chapt. vers. 24. And the 8. of Mark. vers. 34. And the 9 Chapt. of Luke, vers. 23. 28. For which of you disposed to build a Tower, sitteth not down before, and counteth the cost, whether he have sufficient to perform 29. it? Lest after he hath laid the Foundation, and is not able to perform it, all that behold it begin to mock him, saying, 30. This man began to build, & was not able to make an end. C. least it should grieve any man to follow Christ, to forsake himself, & his Affections in all things, we have here put down unto us a very profitable admonition, to meditate and consider aforehand, what the profession of the Gospel requireth. For thereof it cometh that many do faint in the most light temptations, because they promised unto themselves nothing but mere Pleasures and Delights, as though they should be always in case and rest. For he shall never be a meet servant for christ, which hath not a long time before prepared himself for the war. So that the Simylitudes which christ bringeth here serve very well for the purpose. It is a paynetull and tedious thing to build, and requireth great cost and charge. Also, no man without he be constrained will take War in hand, because it bringeth so many incommodities with it, yea, it threateneth almost destruction to all man kind. And yet notwithstanding the profit of Inhabiting allureth men to spend their substance about the same. Necessity also constraineth that men refuse no expenses in maintaining War. But there remaineth a far more excellent reward for the Builders of the Lords Temple, & for the Soldiers of Christ. For christians labour not for a transitory building, or for a momentany triumph. But where as Christ saith, that if a King be not able to Encounter with his enemy, seeketh peace, least he be overcome to his Ignominy & Shame, it ought not to be applied to the present cause, as though we should have any reconciliation with our spiritual Enemy if we be not able to match him: For it were fond to strain all things in Parables to the matter which is in hand. But the Lord meaneth simplely, that we ought to be so appointed, lest we being found unarmed, turn our Backs in the conflict. And as by this Doctrine their rashness is reproved which pass their bounds without Wit, or discretion, or which promise unto themselves pleasure, not considering the burden of the Cross: so also we must take heed lest this meditation, to the which Christ exhorteth, do terrify or discourage us. Many, because they are not by & by delivered out of Prison, abandon all Patience, and forsake their course: for they cannot abide to be Christians unless they may be free from the Cross. Othersome, having a strait and unsavoury Condition of Life set before them, dare not come unto Christ. But there is no cause why our need, or Poverty should discourage us, whom the Lord helpeth in due time. We confess, that if we weigh the cost and Charge, we are so poor and unprovided, that we are not able to lay one Stone toward the Foundation, nor yet to life up the Sword against the enemy. But seeing the Lord trom Heaven doth bear our cost, and doth arm and fortify us against the Enemy, we shall have no excuse to cloak our sloth, and negligence withal. Therefore the purpose of Christ is to put his Disciples in mind concerning the bearing of the Cross, the they might arm themselves with fortitude. They are deceived which think that the Lord forbiddeth us here, to enterprise more than we are able to discharge. We are to slow in taking in hand any good act. 33. So likewise whosoever he be of you that all that he hath, he cannot be my disciple. As if he should say, So in like manner shall he be laughed to Scorn which forsaketh me after he hath followed me, because he did weigh and consider with himself, as making his account, before he embraced the gospel, that he must constantly persist in bearing all manner of Crosses, even to the end of his Race, not only to the loss of his goods, but also of his Life. C. Therefore in these words Christ declareth what he meaneth by casting of an account, with the which he commandeth his disciples to begin: namely, that they must have ever in their mind to forsake all that they have. For they do in vain intrude themselves to profess Christianisme, who are delighted with a life, that is sweet, pleasant, and unexercised with the Cross. Act. 14.22 2. Ti. 3.12. A. For we must enter into the kingdom of God. And, all they which will live godly in Christ jesus, must suffer persecution. C. But let us understand that to forsake all, is so to prefer Christ before our own life, and the desires of the flesh, that nothing do stop us from the right course. For it were to childish and gross an Interpretation, so precisely to urge the letter, that none shallbe accounted the Disciple of Christ, but he which casteth all his goods into the Sea, and forsaketh his Wife and Children. By such foolish Imaginations, fond men have been brought to Monchary, in somuch, the seeking to come unto Christ, they have forsaken all humanity. But no man doth more truly forsake all that he Possesseth, than he, which is ready at all assays to forsake all that he hath, and is the Lords free man, following his calling, and overcoming all impediments. Thus the true forsaking which the Lord requireth of his Disciples, consisteth not so much in Action, as in the Affection: so that what soever a man governeth with his Hand, the same is not in his heart. C. Therefore he shall easily forsake all things, which forsaketh himself, his Parents, and his Life also: that is to say, which preferreth neither Parents, nor Life before Christ, which had rather have his Soul saved by Christ, than to win the whole World: Ma. 16.25. as we are taught also in Matthew. 34. Salt is good, but if the Salt have lost the saltness, what shallbe seasoned therewith? B. This place may be referred to all christians, in this Sense: Salt is good: Even so it is an excellent thing to be a Christian, and to believe the Gospel. But as Salt which is savoury seasoneth all meat, and that which is unsavoury, profitable for nothing: Even so, they which join themselves to the Flock of Christ without the full denial of themselves, and of all that they have, shall be like unto unsavoury Salt, serving for no use, but to be cast into Hell fire. A. Read the forenamed place of Matthew. 35. It is good neither for the Land, nor yet for the dunghill: but men cast it out of the doors. He that hath ears to hear, let him hear. He that hath ears] B. The Lord is wont to add this when he hath spoken of weighty matters worthy to be considered. Be it known therefore to every one that heareth the Gospel, that the same is the Word of the kingdom of Heaven, & not of earth: And that no man can come to the same kingdom, except he utterly forsake this earthly kingdom, and be ready to suffer loss, both of his life and also of his goods. The which they shall easily do, that have but a mean knowledge of the same: and they which cannot do it, have neither knowledge nor feeling thereof. This sentence of Christ also, may be applied to the apostles, of the which we have spoken in divers places already. ❧ THE XV. CAP, 1. THen resorted unto him all the publicans, and Sinners for to Hear him. Luke 3 12. Mat 5.46, Z Concerning Publicans, read the third Chapt. going before: and concerning sinners read the ninth Chapt. of Math. vers. 10. There are two sorts of men: some are sinners & unryghteouse, who notwithstanding acknowledge their sin: and there are some again, which think themselves to be righteous, & which trust to their righteousness, and to their works: such were the Scribes & Pharisees. Now, seeing christ did preach and offer remission of sins freely, the pharisees could not abide it. For they made great account of their own righteousness. But they which were ashamed of their sins, and which intended to amend their lives, come unto Christ. Of both these, Christ spoke when he said, I came not to call the righteous, Math. 9.13 but Sinners to repentance. To hear him] R. The Publicans, and Sinners came unto CHRIST, not to abide in their sins, but to receive the Doctrine of christ. They came as do those that are sick, to the Physician, and to follow the way of salvation. 2. And the Pharysies & Scribes murmured, saying, he receiveth sinners, and eateth with them. A. Whatsoever our Lord JESUS Christ spoke or did, were it never so true and profitable, it was misliked & evil spoken of by malicious hypocrites- C. Here the Scribes and Pharysies exclaim of the Lord, saying, He receiveth Sinners] This was a wonderful contempt proceeding from a lofty proud mind, elevated with a certain trust of works, and carnal righteousness: for they thought themselves whole & strong, that is to say, righteous: they excluded all others from grace. So also Simon the Pharisie which bade Christ to Dinner said, If this man were a Prophet, Luke. 7.3 he would know who, and what manner of Woman it is that toucheth him: for she is a sinner. And eateth with them] R. Like (say they) will to like. Wherefore seeing this fellow is so familiar with Publicans, and Sinners, it is a great argument, not only that he is no Prophet, as he boasted himself to be by his doctrine, nor yet a man of honest, life. This is a mere Cavil, in which notwithstanding the pharisees show some Wisdom. For a man may easily judge of the Disposition and manners of men, by their fellowship and company keeping. But they abuse this common judgement to obscure and discredit the Fame of Christ. The Proverb is true, Like will to like: but yet if it should be always true, than we must say that the Physician is sick, because he keepeth company with such as are sick: and that all Preachers of God's word are unlearned, because they are conversant in instructing the unlearned. But there was manifest cause why Christ kept company with Publicans & Sinners, namely, that he might lead them as it were by the hand from their sins to righteousness. And this was so manifest that none could deny it. But the pharisees were so Envious against Christ, that what soever he did well, they misconstrued and misliked. And although they were unworthy to be answered, because their murmuring came of a malicious mind, yet notwithstanding the most gracious Lord according to his wont mercy, rendereth a reason of his office, to the end that if any among them were curable they might be better affected towards him, if not, that they might be without all excuse. And therefore he propoundeth this Parable following. 4. What man having an hundred Sheep, if he lose one of them, doth not leave 99 in the wilderness, and go after that which is lost, until he find it. B. By all these Parables, as that the lost Sheep is sought for, the 99 being left in the Wilderness, that he rejoiceth more of the same being found then of the rest which never went astray, also, that in the spiritual kingdom of God there is more joy among the Angels over one Sinner that repenteth than over many righteous: the Lord meant nothing else but to give us to understand that by the will of his Father, and by the consent of the Angels, he had a great care for those, which being chosen into the fellowship of saints, went as yet a stray, that he might bring them into the right way: for the which cause he kept company with Publycans and sinners. No man is able sufficiently to consider this unspeakable mercy of God toward Sinners: even as we can devise nothing more profitable than the same. Wherefore the frivolous Imaginations of men must be left, & the unspeakable goodness of God toward us must be considered, that we may grow in faith towards him, and in love towards our neighbour, and we must diligently endeavour ourselves to bring the straying sheep of christ to their Shepherd and saviour: for that which cause it shallbe good to keep company with sinners. A. Concerning the two verses following, read the 18. Chap. of Math. vers. 12. 7. I say unto you that likewise joy shall be in Heaven over one sinner that repenteth, more than over 90. and nine just persons which need no repentance. Just persons, which need no repentance] B. The Lord speaketh here of divine and spiritual matters commonly, as of humane things, to frame his speech according to the capascity of the common sort. In this place he calleth them Just, which Embrace the truth of the Gospel, and forgetting worldly matters, do always go forward towards the mark which is set before them, who notwithstanding have always need to pray, Math. 6.12 forgive us our debts. Over such righteous men (which are already of the Lords flock) there is no such special joy, as there is over one sinner, who being far from the kingdom of God, & a lost sheep, cometh home again, knoweth God, & is joyntd to the rest of the Lords flock. A. The other similitude of the lost great tendeth to the same effect that this doth & therefore needeth no farther explication. 10. Likewise I say unto you, shall there be joy in the presence of the Angels of God over one Sinner that repenteth. C. If the Angels rejoice among themselves in heaven, when they see that restored to their company which went astray, it becometh us also to joy with them. Question. But how doth he say that the Angels do more rejoice at the repentances of one wicked man, than at the perseverance of many Just men, who delight in nothing continually than in righteousness? Answer. I answer, that all the Angels do rather desire the men should always stand in puernesse and integrity yet notwithstanding, because the mercy of God doth more shine in the deliverance of sinners, which are cut of from the body as rotten branches, he attributeth the more joy unto Angels after the manner of men, who joy more for that which cometh unlooked for, then for that which they have already in their possession. Furthermore, the name of Repentance is specially restrained to their conversion, who being turned quite away from God, do rise as it were from death to life. For otherwise there ought to be a continual meditation of Repentance throughout our where life: neither is any man exempted from the necessity hereof, seeing every one feeleth his own vices working daily in him. But there is difference between stumblings, or falls, or swaruinge from the mark, when thou art already entered into the right race, and between the coming from error into the right way. They have no need of such repentance, which have begun already to frame▪ their lives according to God's law, to live a holy and Godly life: howbeit they must needs sigh under the infirmities of their flesh, & must endeavour themselves to correct them. 11. And he said, A certain man had two Sons. C. This Parable is nothing else but a confirmation of the doctrine going before. And by the first part thereof is showed how ready the Lord is to pardon our sins: in the other part is showed how wickedly they behave them selves, which speak evil of his mercy. And under the parson of a certain prodigal young man, who was brought to extreme beggary by riotous & dissolute life, & returned with submission toward his father, against whom he had been stubborn & disobedient Christ describeth all sinners, who being wearied with their former folly, come unto the grace of God. And, he compareth God unto an earthly father, which doth not only pardon his sons offences, but also preventeth him with mercy before he ask forgiveness. 12. And the younger of them said unto his father, give me the portion of goods that to me belongeth. And he divided unto them his substance. C. We may not (as we said before) stand upon every word in parables, as though there were a mystery in them: & yet notwithstanding it is not set down without cause in this parable the one of the sons would needs part his Inheritance, which he afterward spent. first of all, a sign of wicked arrogancy is described here in the young man, in that he desiring to depart from his father, thought himself not well except he might live lasciviously at his own liberty, without the yoke of obedience toward his father. We have also to consider here his ingratitude, in that he forsaking his Father an old man, did not only deprive him of the duty which belonged unto him, but doth also diminish his Domestical Substance. Last of all followeth his prodigality & dissolute wickedness, by which he consumeth all that he hath. By thus many sins he deserved the displeasure of his father. So that under this Image we have most lively depainted unto us the unspeakable goodness and mercy of God, to the end that the heinousness of no offence might draw us away from the hope of obtaining pardon. The comparison shall not be amiss, if so be a man say that they are like to the foolish and prodigal young man, who having great plenty of all good things with God, yet notwithstanding being stirred up with a blind & mad desire, will divide the Inheritance with him, that they may be free to do what they list themselves: as though it were not more to be wished to live under the fatherly care and government of God, than under any other kingdom. Surely we shall be rich enough if so be our substance be joined with the riches of God the Father. But if so be we will needs divide, it must needs come to pass that all things go miserabelly to waste. For this was the cause of destruction in the beginning unto men, and first of all to our Parent Adam. For he was created after the Image of God. If so be he had tarried in his Father's house, and would have had no division, he had been rich Enough, and might have lived well in great Felicity: but when he would have somewhat several for himself, it happened unto him, as it happened unto this miserable man, which wasted all his Substance. For what did the free will and excellency which he had conceived profit him, that he should be like unto God? Euenso at this day, if we arrogate nothing unto ourselves, but are contented with the grace of God, we shall want nothing appertaining to salvation. But we deceive ourselves in this that we would have somewhat proper to ourselves: whereby it cometh to pass that we must needs perish. notwithstanding, if we be of the number of God's Elect, GOD will not suffer us so to perish: but we cannot stand of ourselves. For, except the wonderful mercy of God did hold us up, we must needs be utterly overthrown. 13. And not long after, when the younger son had gathered all that he had together, he took his journey into a far Country, & there wasted his goods with riotous living. C. Here Christ showeth what happeneth commonly unto young men, when they will not be governed by counsel, but trust to their own wisdom. For, because they being lusty, and wild, are unmeet to govern themselves, & being not restrained with fear, and shame, it cannot be but that Will, and Lust must have the whole Rule over them, by which they must needs be brought at the length to extreme and filthy beggary. A. Wherefore it behoveth Parents, well to train and bring up their Children, even from their Chyldhoode, Ephe. 6.4, (as saint Paul saith) in the discipline and correction of the Lord. R. And if their Education prove well, and the Children prove thrifty, and virtuous, let them accounted it for their gain, & let them also give thanks unto God, which hath given the increase. But if it happen otherwise, we must patiently bear it as a Cross, and must be content that their own Souls be saved. For it cometh to pass oftentimes that honest, and virtuous Parents are afflicted with ungodly Children. Adam, had Abel, and Taine: Noah had Sem, Cham, and japhet: Abraham had Isaac, & Ishmael: Isaac had jacob, & Esau: and David had Eli, & Samuel: of that which, some of these being given to great wickedness, did shamefully dishonour their Father's house. 14. And when he had spent all, there arose a great dearth in the Land, & he began to lack. C. Now the punishment is described, which by the just judgement of GOD hangeth over the heads of Prodigal wasters: namely, that when they have ill spent their goods they may be ready to starve with hunger: and because they knew not how to use the abundance of bread measurably, they shallbe constrained to eat Cods, & Chaff: and being made the companions of swine, shall think themselves unworthy of human company. And when he had spent all] C. In this part we have to note, how the Lord calleth us to repentance. He speaketh not here of a Reprobate, but of one that was elect, who, how unworthy soever he was to be received, yet for all that, his father's love was so great that he would not reject him. Let us not marvel therefore that we are afflicted with sundry tribulations: and let us not think that because of them we are forsaken. Ose. 2.14 For we must needs be urged with necessity. first of all he showeth unto us our need: then cometh hunger because he calleth us to repentance. Being compelled by miseries we are put in mind of God, & we know how blessed a thing it is to live with him. Therefore that is true repentance, when men feel how miserable they are, when they are far from GOD, and live out of his house at their own will. 15. And he joined himself to a Citizen of that Country: and he sent him to his farm to feed swine. R. Here we must note how foully men are deceived by their own opinions. When this young man was come into a strange country, and being countenanced with great plenty of Gold and silver, he showed himself most liberal to all manner of Citizens, in somuch that where soever he was, there wanted no good Cheer or pleasure, so that they thought very well of him, and had him in great reputation. A. But it came to pass that when a Dearth came in that Region, they were not only out of hope to receive any relief from him, but saw him also to be in great penury: in somuch, that he which before was honoured almost of all men for his riches, being brought now into great misery, was constrained to serve a certain citizen of that country. And he sent him to feed Swine] This is a wondered change, that he which was wont to live in his father's house without care of meat, & drink, is now a Companion, and servant of Swine. 16. And he would fain have filled his belly with the cods that the Swine did eat: and no man gave unto him. C. He meaneth that hunger made him forget his former delights, & greedily did eat the cods of beans or pease: for it could not be the seeing he himself did feed the swine with this kind of meat that he himself could lack it. Cyrus, when through long flight from his enemies he had suffered much hunger, and being refreshed with a small piece of brown bread, said, that he never tasted more savoury and better relyshed bread: even so necessity constrayeth 〈◊〉 young man, to have a good appetite to the cods which belonged to the swine. And no man gave unto him] We must not refer these words to the swines meat, as if it had been said, And no man gave them unto him. for he had plenty by him: but no man gave unto him, that is to say no man had pity or compassion on him. For no man thinketh that he ought to give any thing to Prodigal persons, because they spend all that they have riotously. 17. Then he came to himself, and said, How many hired servants of my fathers, have bread enough, and I perish with hunger. C. Here is described unto us the way by which GOD calleth men to repentance. If men would willingly be wise & show themselves apt to be taught, he would more gently allure them: but because they will not obey but as they are subdued by stripes, he chastiseth them the more sharply. Therefore Fullness, and plenty, which made the youngeman, headstrong, & stubborn, was very well schooled, & tamed with hunger, and penury. We being taught by this example, let us not think that GOD doth deal cruelly with us, if so be at any time he do sore afflict us: because by this means he bringeth those to obedience, which are lascivious, & drunk with sporting pleasure. To be short, what misery soever we suffer, it is a profitable calling to repentance. 18. I will arise and go to my father, and will say unto him; Father, I have sinned against Heaven, and before thee: And am no more wor- 19 to be called thy son: make me as one of thy hired servants. C. Here the subtle enemies of the truth Cavil, and say, that God is prevented by Repentance. This were true, it so be Repentance came of ourselves, and were not the gift of God. For seeing the whole Scripture saith, that Repentance is the fruit of a new heart: and a new heart cometh of God; what mean they to attribute that unto men which belongeth only unto GOD? Nevertheless, we grant, that we cannot apprehend the mercy of God, except repentance go before. But God proceedeth and worketh in us this wise. For in respect of him Remission goeth before, and after that, Repentance followeth in us: but in respect of us, Repentance must needs go before: otherwise we cannot apprehend the mercy of God. C. Therefore we must note that the hope of better fortune, if he returned to his Father, encouraged the young man to repent. For no severity of Punishments, can stay us from our wickedness, or can make us to dislike our sins, until some profit appear. Therefore as this young man is encouraged upon trust of his Father's mercy, to seek a reconcilliation; even so us the feeling of God's mercy must be unto us the beginning of repentance, which stirreth us up to hope well. And I will say unto him, Father,] C. Hereby we see, that this also is required in true repentance, namely, that we being confounded with the greatness of our sins, may return to our heavenly Father. For he did meditate & consider this mean in himself, not thereby to deceive his Father, but to move him to compassion. I have sinned against Heaven] Behold here how that the subjection, & obedience due to the Father, is appointed of God. For they which sin against their fathers, sin also against Heaven. For in this place heaven is taken for God. Therefore they which do truly acknowledge their sins must also confess them unto God: and that is a sure sign of true humility. The confession ought to answer the Offence. When men are privy to our sins, we confess our sins also before them: otherwise we confess to God alone, if we offend him alone. For the confession must be esteemed by the nature of the fault. I am no more worthy to be called thy son] R. It doth not only suffice to acknowledge sin, but we must also have such a feeling of sin in our Consciences, that we must not only judge ourselves unworthy to be called the sons of God, but also that we have deserved extreme death, & damnation. Psal. 38 3 So David acknowledged his sin when he said, Thy arrows stick fast in me, and thy hand presseth me sore: there is no rest in my bones by reason of my sin. So Daniel acknowledged his sins, and the sins of the Israelites, We have sinned, we have done wickedly, Dan. 9.5.8 we have lived ungodly. And thus, so many as seek to attain true salvation, confess their sins. Notwithstanding in this point, perfect repentance doth not consist, neither doth righteousness follow hereof by and by: but we must go forward to other degrees of repentance: that is to say, we must conceive a good hope, that the Father will not reject us, although we be not worthy of Pardon. 20. And he arose and came to his father. But when he was yet a great way of, his father saw him, & had compassion, and ran and fell on his neck, and kissed him. This is the third part of the Parable, concerning the mercy of the father toward the son. When he was yet a far of] Here we see that God doth not tarry until we come unto him: for he meeteth us. Let us therefore, call that to mind which was spoken in the eleventh verse going before, that God is not simplely compared to a man: but that his mercy▪ & goodness is a hundred fold more toward us. Therefore there is no doubt, but that so soon as we are touched with repentance, God receiveth us into his favour. C. This therefore is the principal point of the Parable. If men, which are by nature desirous of vengeance, may notwithstanding be moved to bend and yield by fatherly pity, gently to pardon their sons, & willingly to require them being miserably lost, God, whose exceeding goodness excelleth all the loves of fathers, will be no more severe toward us. And verily there is nothing spoken here of an earthly Father, which God doth not promise concerning himself. Before the cry (saith he) I will hear them. isaiah 65. 2● Psal. 32.5 Therefore as the Father is not only here entreated with the prayers of his Son, but also goeth forth to meet him, and embraceth him being rend and torn, and deformed, before he spoke one word: even so God looketh not for long entreaty, but so soon as the Sinner hath purposed to confess his fault, he meeteth with him of his own accord. And fell on his neck & kissed him] C. The Father doth not here complain, he chideth not, he threateneth not: but by and by Embraceth him. Whereby we see that the grace of GOD is offered unto Sinners, before they come unto him by repentance: For he it is that worketh repentance in our hearts by his Grace that we may come unto him. And in this point a mortal man is improperly compared unto God. For it belongeth not unto an earthly Father, by the secret instinct of his spirit to renew the stubborn heart of his Son, Ezec. 11.19 as GOD doth, who maketh of stony hearts fleshy hearts. 21. And the Son said unto him, Father, I have sinned against Heaven & in thy sight, & am no more worthy to be called thy Son. C. Here is noted the other part of repentance, of the which we spoke even now, when as the feeling of sin is joined with sorrow and shame. For he which is not sorry that he hath sinned, & hath not his fault before his Eyes, will never come to goodness. Therefore it is necessary that a disliking of ourselves go before Repentance. And there is great wait in this manner of speech, that the young man is said to turn to himself, Esay. 46.8 as one that was carried away with wandering desires of the flesh to forget himself. And am no more worthy to be called] R. Great and heinous are the sins, grievous also is the sorrow, but short is the confession. S. He doth not reckon up the circumstances of the sins, according to the Custom of Hypocrites: he saith not, I have lost so much money in such a city with play, and so much in that City by Harlots, in this and in that Feast I have been drunken: Thou hearest none of these circumstances: but in a short sum he comprehendeth all his offences: Luk. 18.13 A. even as did he which said, Lord be merciful to me a sinner. 22. But the Father said to his Servants, Bring forth the best Garment, and put it on him, and put a Ring on his hand, and shoes on his feet: 23. And bring hither that fat Calf, and kill it, and let us eat, and be merry: etc. R. As Luke hath very lively expressed in the Prodigal young man, first of all the Image of a sinner, lost with riotous living, and secondly of a repenting Sinner: even so now he setteth forth in his Parent the Image of the exceeding clemency and goodness of God. C. And although in Parables (as we have said) it were very fond to discuss every particular thing, here notwithstanding the letter shall not be wrested, if we say that our heavenly Father doth not only Pardon Sins, to forget them for ever, but doth also restore unto us those Gifts which we have forsaken: Even as when he took them from us, he chastised our ingratitude, that he might make us ashamed with the reproach of our nakedness. For this my son was dead] A. The Scripture is wont to call those men Dead men, which are Addicted and geeven to sin. Whereby we may gather that Repentance is a Resurrection from Death. 25. The Elder Brother was in the field: and when he came & drew nigh to the House, he heard minstrelsy, and dancing. C. This is the last part of the Parable, which accuseth them of inhumanity, which would wickedly restrain the Grace of GOD, as though they did envy that Miserable men should be saved. For we know that the proud disdain of the pharisees is here reproved, who thought that they had not the due reward for their merits, if so be CHRIST should admit Publycans, and the Common multitude to the everlasting Inheritance. Therefore the Sum is this: If so be we desire to be counted the sons of God, we must brotherly forgive our brethren their faults, even as he fatherly forgiveth both them, & us. S. Notwithstanding some have interpreted this place, that the jews were figured in the person of the Elder brother. The which figure doth not sound amiss, because the jews are as it were the first begotten in the Church: and we know how proudly they disdained the calling of the Gentiles. C. But they which do thus expound it do not suffiently weigh the order of the text. For the talk began by the murmuring of the Scribes, who were offended that Christ should show so much humanity towards miserable and contemned men. Therefore he compareth the Scribes which were so puffed up with arrogancy, to modest men, who have honestly, and thriftily in their life, ordered their affairs: and to obedient sons, who have all their life time patiently submitted themselves to their father's government. And although they were altogether unworthy of this praise, yet notwithstanding Christ speaking according to their sense, imputeth unto their feigned holiness, for a virtue, by concession: as if he had said, Although I grant unto you that which ye falsely boast, that ye have been always obedient sons unto God, yet notwithstanding ye ought not so proudly and arrogantly to reject your brethren, when they repent them of their wicked and dangerous life. S. Therefore Hypocrites cannot abide that so large mercy should be offered unto the people of God. And Christ attributed this parson to the first begotten, that the goodness of GOD might be the better expressed. For if so be the first begotten had sinned, by and by, a man might have thought, that GOD doth not pardon others as he doth the first begotten. Therefore in this, the goodness of God is more greatly expressed. Often times we see that the Elder are forsaken, and the Younger are chosen. Thus the Purpose of Christ was to reject the judgement of the flesh. Howbeit, this most commonly cometh to pass, that as the Eldest brethren have the pre-eminence, so Hypocrites have most Authority in the Church. As touching external duties they are obedient to their Parents, as was Esau: nevertheless, they cannot abide that the mercy of God should be extended toward sinners for they cast God in the teeth with their duties, We are with thee, we serve thee; yet notwithstanding thou gievest no more unto us that thou dost unto Sinners: They would, if they might, call God to an account. If any man demand why he compareth Hypocrites to the first begotten, which shall not be heirs: we answer, that although Hypocrites are the sons of the bondwoman Agar, yet notwithstanding they have such place for a time, that they seem to be heirs: even as Ishmael boasted of his Eldership, and scorned his Brother. 28. And he was angry, and would not go in therefore came his father out, and entreated him. C. In these words he reproacheth Hypocrites with intolerable Pride, for that the Father must be fain to entreat them, not to envy the mercy extended unto their brethren. And, although GOD doth not entreat, yet notwithstanding by his example he exhorteth to bear with the offences of our brethren. And to cut of all excuse from wicked rigour, he doth not only bring in the proper speech of Hypocrites, whose false boasting may be refuted, but also, if a man have thoroughly discharged all the duties of piety towards his Parents, yet notwithstanding he denieth him to have Just cause to complain, because his brother is pardoned. It is certain that the sincere worshippers of GOD are always free, and pure from this wicked affection. 29. He answered and said to his father; Lo! these many years have I done thee service, neither brake I at any time thy commandments, and yet thou never gavest me a Kid to make merry withal, with my friends. R. Hypocrites accuse GOD of unrighteousness, & account themselves just. For they performing the external honesty of the Law, think that they have fulfilled the whole Law, and that they have deserved felicity, not only in this World, but also in the Kingdom of Heaven. We have (say they) never transgressed thy Commandment. And another saith, I thank God that I am not as other men are, extortioners, Unjust, Adoulterers, or as this Publican. Lu. 18.12. I fast twice in the week, I give Tithe of all that I possess. Also, Ma. 19.20 another saith, All these have I kept from my youth up. Wherefore, when they hear out of the Gospel the God doth not respect man's Merits, but doth freely remit sins, & receive sinners: they judge God to be most unjust, which rejecteth those that have well deserved, and receiveth the worst. We have fasted (say they) and thou haste not seen it: Esay. 58.3. We have humbled our souls, and thou haste not regarded it. What? are our good works nothing? then we have fasted in vain, we have powered out long prayers in vain, we have lain upon the ground, and have done all good works to no purpose, if God do not acknowledge man's merits. What righteousness is this to condemn us that have fulfilled the whole Law, and to save others that have broken the Law? This, and such like is the madness, and vain boasting of Hypocrites. 31. And he said unto him, Son, thou art ever with me, and all that I have is thine. C. There are two principal things to be noted in this answer: The first is, that the first begotten hath no cause to be angry, when he seethe his Brother to be lovingly received without his hurt: and the other is, that he having no care for his Brother's salvation, is sad for the joy of his return. 32. It was meet that we should make merry, & be glad: for this thy brother was dead, & is alive again: and was lost, and is found. C. As if he should say, Why art thou offended at our mirth, of the which thou oughtest to be Partaker? For it is meet that we should rejoice over thy Brother, whom we thought was lost, but is now returned home in peace. These two reasons are to be noted of us: because we lose nothing, if GOD mercifully receive into his favour those which were strayed away from him in their sins: and it is wicked hardness of heart, not to rejoice when we see our brethren to be restored from death to life. S. For such is the condition of all men which forsake God, that they are counted lost, and dead: even as we said before in the 24. verse: but when they come unto God they live again. The which cometh to pass by Repentance which prepareth us to the mercy of God. We apprehend the same by faith: but we are not Capable of the same before we mislike of ourselves. R. Thus ye have heard in this Chapter three Parables, One, of the lost sheep, another of the Groat, and the third, of the Prodigal son: in the which both sinners, and honest livers have somewhat to learn: the Sinner hath to learn faith, that knowing the love of God toward sinners they may repent, and follow Gods calling: the other have to learn the fear of God, least in respect of themselves they contemn, and disdain Sinners, but may rather fear the judgement of God and acknowledge the Gospel of free remission of sins, 1. Tim 2.5 that they also may obtain Salvation by jesus Christ, who was sent of God the Father into the World to save sinners. For God sent not his son into the World, Iho. 3.17. to judge the World, but that the World might be saved through him. ❧ THE XVI. CAP. 1. ANd he said also unto his disciples, There was a certain Rich man which had a Steward, and the same was accused unto him that he had wasted his goods. R. In the Chapter going before, Christ in three Parables reprehendeth the Hypocrisy, and vain holiness of the Scribes, and pharisees, by which, in comparison of themselves they disdained all other Sinners▪ C. And now he teacheth by another similitude, that we ought to behave ourselves lovingly & courteously towards our neighbours: that when we shall come before the Tribunal Seat of God, the fruit of our liberality may redound unto us. And although it seemeth to be a hard and far fetched Similitude, yet notwithstanding it may easily appear that Christ had no other meaning. Also hereby we perceive, that they make a fond interpretation, which in Parables scrupulously discuss every point. For christ doth not command here to redeem or to make satisfaction with gifts, for deceipts, for extortions, and prodigal spending, and other evil faltes in dispensing: but seeing God maketh us Stewards of all his goods, which he giveth us to bestow, here is prescribed unto us a way which shall ease us of great Rigour in time to come when we must make our account. For they which imagine that Alms deeds will countervail luxury, and dissolute life, do not suffieiently way, that this is first of all enjoined unto us, that we should live soberly, and temperately: secondly, Pro. 5.15 that Rivers might flow unto us from a pure well. It is certain that there is no man so thrifty, that doth not sometime waste the goods committed unto him: And therefore they which are most sparing are not altogether free from wasting that which is committed them to use. For there are many ways to abuse the gifts of God, that men in one thing or other must needs offend. Also we deny not but that this aught the more to stir us up to the duties of Charity. But we ought to have another manner of respect than to escape the judgement of God by paying the price of Redemption: Namely, that good, and godly liberality, may bridle, and correct superfluous Expenses: and that our humanity towards the brethren, may provoke the mercy of God toward us. Wherefore Christ doth not show here unto his disciples a way whereby they may deliver themselves from blame, when the heavenly judge shall require an account of them: but he admonisheth them to beware in time, lest they be punished for their cruelty, if they be found wasters, or consumers of the Lords goods upon themselves, and to have done no good work of liberality. Math. 7.2 For we must always remember this, that look what measure we meat to others, the same shall be measured to us again. Which had a steward] It is evident enough that this Steward is set before us for an example only in this to prick us forward, that as he used his masters goods to his own commodity, even so ought we to use those riches which the Lord our God hath given to us, to our own profit: that that is to say, that as he had provided for himself by his masters Goods, friends, to keep, and maintain him when he was deprived of his office, even so we should do good with the riches which we have received from the Lord, for the which the Lord will afterward receive us into everlasting habitations, and that of his free mercy, without the desert of our works: as we have said. 2. And he called him and said unto him, How is it that I hear this of thee? give accounts of thy stewardship: For thou mayest be no longer steward. B. Here we have to note that we are only Stewards of the goods of this Life, and that a straight account shall be required of the same at our hands, in so much that we ought to be careful for nothing more, than to dispense them according to the will of our Master, and to our own Commodity. 8. And the Lord commended the unjust Steward, because he had done wisely: for the Children of this World are in their Nation, wiser than the Children of light. C. Hear also a man may see that he shall do very fond, which shall stand upon every point of the Parable. For seeing to spend and waste another man's goods is a thing not commendable, who could take in good part to have that taken away from him by a lewd Varlet, which he can pardon and forgive at his own pleasure? This were to much Folly, for a man when he seethe part of his goods taken away, to be contented to have the rest taken from him by theft, and geeven to others. But the Purpose of christ is contained in these words. Because the Children of this World are wiser] That is to say, profane and wicked men, and such as are addicted to this World, in providing for this transitory life are much more painful, and diligent, than are the Sons of GOD, for the Celestial, and everlasting life. Therefore Christ doth not prefer carnal Wisdom before the Wisdom of the Godly, seeing this cometh only of the spirit of God. For he speakeath not of the Wisdom which the Spirit simplely giveth unto us, but saith, that the Children of this World are more provident for themselves in the things appertaining to this world than are the Children of God. C. By this comparison therefore he casteth in our Teeth our slothfulness, because we have not so great a care for ourselves against the time to come, as wicked men have to provide for themselves in this World. For how foul a thing is it for the Children of light, whom God doth illuminate with his spirit and word, to foreslew and neglect the hope of external life offered unto them, seeing Worldly men seek so greedily their commodities, and are so provident and wise? Therefore the wisdom of the spirit and of the flesh are not here compared together, the which cannot be without contumely unto God: but only the Faithful are awaked, to have a more diligent consideration of those things, which appertain to the life to come, and not shut their Eyes against the light of the Gospel, seeing they, such as are blind to have a better sight in darkness. 9 And I say unto you make you friends of the unrighteous Mammon, that when ye shall have need they may receive you into everlasting habitations. R. He called riches by the name of Mammon, which was a Chalde word, at that time very common: and he calleth the same unrighteous: For it is the matter, and occasion of all unrighteousness, & wrong. C. For although of themselves they are not evil, yet notwithstanding, because they are seldom gotten without Fraud, and oppression, or other unlawful means, whereby they that possess them are wrapped in Iniquity: There is good cause why Christ admonisheth us to beware of them: Ma. 13.22 1. Ti. 6.9. A. even as in Math. he calleth them Thorns, and Paul, calleth them the snare of the Devil. Therefore riches are not called unryghteouse, because it is an unjust thing to possess them. Lazarus was poor, yet notwithstanding he was taken up into Abraham's bosom which was rich. They are only evil, because men abuse them, and not simplely of themselves, insomuch that they are called, riches of Iniquity. C. And it seemeth that we must understand a secret comparison: as if Christ had said, riches, which through wicked abuse, do defile the owners of them, and are oftentimes Provocations to sin, must be turned to a contrary end, as to get us favour. B. Therefore this saying, (Make you friends) must be understood as was all this Say up Treasures for yourselves in Heaven. Mat. 6. 2● By which words the meaning of Christ is not that Rich men should seek any way, by which they may cover their deceit, their oppression, and theft: as if a man have unjustly gotten his riches, that he should countervail the same by satisfactions, as do the Papists, and as others have done, which were before the Papacy: for both jews, and Turks, seek to reconcile themselves unto God by satisfactions. But GOD hateth such mensmakeinges. For what greater Injury can we do unto him, than make him a companion of thieves, and Robbers? Neither must we think that Christ calleth riches unrighteous in this Sense as if it were sufficient to give part of a Booty, or Pray unto God, that he may pardon the injury which we have done to our Brother: but he is rather thus to be understood: Whereas others are wont to get and possess their riches unjustly, be ye rather instruments of well doing: and be assured that he which doth good unto him that needeth, doth lay up for himself treasure in heaven. C. But they do very fond and absurly which gather hereof, that we are helped by the Prayers and Intercessions of dead men: for by this means, what soever is bestowed upon such as are unworthy, were lost. But the wickedness of men, is no let but that the Lord may make an account of that which we give unto the poor. Therefore the Lord doth not respect the parsons, but the work itself, that our liberality, though it be showed towards unthankful men, is acceptable before God. But he seemeth here to yield unto us eternal life for our merits. We answer, that it doth evidently enough appear here by the Text, that he speaketh after the manner of men: that is to say, that as he which is gracious, and rich, if he get him friends in his Prosperity, hath some to help him when he falleth into adversity: even so our humanity, and liberality shall be as a Sanctuary unto us in due time: because the Lord doth acknowledge that to be done unto himself, what soever a man liberally bestoweth on his Neighbour. That when ye shall have need] C. Or rather, (when ye shall fail) by the which word he noteth the time of Death, and testifieth that the time of our stewardship is but short, lest the hope of long life might make us more covetous. For whereof cometh it that the greater part do trust unto their riches: many do prodigally spend that which they have, others defraud their neighbours by wicked oppression: but only because they being deceived by false Imagination of long life, do carelessly live as they lust. They may receive you into everlasting habitations] B. He saith that the Friends whom he commandeth us to make of the unrighteous Mammon, shall receive us into everlasting Habitations: by the same manner of speech, by which he said that the saints should be judges with him of the world. For they themselves are said to do that which the Lord shall do for their sake. Mat. 19.28 A. He calleth eternal Life, everlasting Tabernacles. The which kind of speech Paul also used, saying, 2. Cor. 5.1 For we know that if our earthly house of this Tabernacle were destroyed, we have a building of God, even an Habitation, not made with hands, but eternal in Heaven. 10. He which is faithful in that which is least, is faithful also in much: and he that is unryghteouse in the least, is unrighteous also in much. C. These are Proverbial Sentences taken from common use and experience, and therefore it sufficeth that they are oftentimes true. It cometh sometime to pass that the deceiver, neglecting a little gain, bewrayeth his wickedness in a great matter, yea, many seek after great gain in small matters, under the colour of simplicity. Even as we see many at this day, who to the end they may deceive their Creditors of much, will in the beginning, win credit in that which is little. Yet notwithstanding the sentence of Christ is not false, because in Proverbs we follow that which is commonly used. For we say commonly, Trust not him with much, whom thou findest untrusty in a little. The Lord useth this proverbial sentence, that he might the more provoke us, willingly to bestow our present goods: affirming that he cannot have the Treasure of the Gospel, which is not a faithful disposer of these external goods. 11. So then, if ye have not been Faithful in the unrighteous Mammon who shall trust you in the true Treasure. C. Now he applieth this Doctrine to the dispensing of spiritual Graces of the which though the world esteem not somuch as they ought, yet notwithstanding it is most certain that they do far excel the Transitory riches of this world. And he teacheth that they are unworthy to receive charge from the Lord of the incomparable treasure of the Gospel, and of such like gifts which are Unfaithful in matters of less price, as are the Transitory riches of the world. So that there is a privy threatening contained in these word s that it is to be feared least for the abuse of the Stewardship we be deprived of heavenly gifts. Therefore the sense & meaning is this, that we shall not receive and understand the Gospel, if we being addicted to Riches, are not faithful stewards and disposers of them. For the same cannot be received but of those which forsake all that they possess. Luke 14 37 Now, he which is unfaithful in the disposing of Mammon, hath not renounced Mammon: and therefore he shall never be partaker of the Gospel, which is the true and most excellent gift that belongeth unto man. He shall be Unworthy of Everlasting Life which cannot order and dispose this little worldly portion. 12. And if ye have not been Faithful in another man's business, who shall give you that which is your own? C. GOD doth not give unto us riches that we might be wholly tied and addicted unto them: but he hath so appointed us to be stewards and dispensers of them that we might not be linked and tied in their bands. And it can not be that our minds should dwell in Heaven being free and at liberty, except we count all that is in the world none of ours. B. These riches of the World verily are deceiptefull: for they can not perform that which they promise, which is to make us Rich and blessed. They also are none of ours, because we have them not in our full and undoubted possession, but are either to be taken away from them, or else they from us every moment. C. But he maketh Spiritual Riches our own which appertain to the life to come; because the Fruition of them is Everlasting. B. For the Gospel being once known is never taken away from us, and it maketh us thoroughly blessed because it is Everlasting Life to know GOD aright. C. And now he useth another Similitude, that we can not use our goods aright if so be we be Unfaithful in another man's Business. For men are wont more securely to abuse their own goods & think it Lawful for them to spoil or waste them: because they think no man can control them: but they are more wary and careful for that which is but lent unto them, for the which they must make an account. Therefore we see the meaning of christ, that they shall be evil keepers of spiritual gifts, which govern not well earthly goods. 13. NO Man can serve two Masters, for either he shall hate the one and love the other, or else he shall lean to the one and despise the other: ye cannot serve God & Mammon. R. This also which christ speaketh here is taken from common speech & Experience. For the matter itself declareth that no man can serve two masters. A Man may serve two masters if so be they agree together, or that the one submit himself to the other. Whereupon Paul saith. Servants obey your Bodily Masters as serving christ. Ephe. 6.5. Behold, the Servant in obeying his Bodily master obeyeth christ the LORD of Heaven also. For these two masters as touching this matter agree together and require all one thing. christ commandeth that the Servant should serve Faithfully according to his calling, the same also doth the Carnal master require. christ commandeth Servants to obey their Bodily Master willingly, the bodily master requireth the like. christ forbiddeth Servants to do Eye service, the same doth the Bodily master also forbid, & requireth in the Servant sincere and Faithful Service. So JOSEPH served GOD and the King of Egypt, especially seeing he required nothing to be done which was against God. But if two masters command contrary Things, and do disagree the one with the other, there is no man which can serve them both at once. Now the lord our GOD and MAMMON are two masters which are contrary the one to the other. They do not disagree to their own nature because Riches are of themselves the good Creatures of GOD, but it cometh to pass by the corruption of men that riches are against God. Whereupoon it cometh to pass that GOD and Mammon command contrary things. For God eommaundeth to help the poor with our riches, but Mammon being moved with the desire of the Flesh commandeth so to hold fast our Riches, that we part not from one farthing toward the relief of the poor. God commandeth to lay up for ourselves Treasures in Heaven where Rust and Moathe do not corrupt, & where thieves do not break through and steal: but Mammon commandeth to lay up Treasure in Earth. So that if we consider the works of both masters, they are most contrary the one to the other. GOD worketh in man the Love of our Neighbour. Mammon worketh hatred and envy. God worketh in the conscience peace and Tranquillity. Mammon stirreth up great Debate and Vnquyetnes. GOD giveth increase to the word of the gospel received through hearing. Mammon choketh the hearing of the word of God. How can it be then that thou canst serve them both. And we must note that Christ said not. No man can serve God and get Riches, but. (Ye can not serve God and Mammon) For the Godly may get riches either by their Inheritance, or by their lawful travail in their calling. Even as did the Patriarch jacob, Gen. 32.10 who went over jordane with his Staff only, and returned again into his own Country with great riches, and yet notwithstanding he ceased not to serve God. Also, Abraham, job, David & many others got riches, and yet for all that served God. This sentence is expounded in the sixth of Matthew, verse twenty four. 14. All these things heard the pharisees also, which were covetous & they mocked him. C. They which think that christ was mocked of the pharisees because he being content with base and simple Speech, made no Eloquent choice of words, do not sufficiently way the words of Luke. We grant that the Doctrine of the Gospel seemeth contemptible to proud and disdainfully men: but Luke plainly expresseth that christ was derided of them, because they were covetous. Therefore because they were fully persuaded that rich men were blessed, & that there was nothing better than by all manner of means to increase their substance: they rejected as absurd and vain whatsoever christ spoke to the contrary. And verily, he seemeth unto covetous men to err, which teacheth that riches ought to be contemned or that they ought to be given to the poor. Also, this disease is general in the world, insomuch that the greatest part of men hate and detest that which agreeth not unto their wicked manners. Hereof come so many reproaches taunts and scoffs, against the word of God: because every man contendeth for the defence of his wickedness, and think that their sin is covered with their smooth speeches as with a cloud. R. Moreover we have set forth in these Pharisees the disposition of hypocrites and covetous persons. For when they deride christ because he taught that no man could serve God Mammon, they show that they judge the Doctrine of christ not only to be be foolish and vain but also pernicious for the common society of men. For if matter were so, that no man were Godly but he which contemned and refused riches, how should common weals be maintained? and who should be saved? Thus ye have the judgement of the Pharisees and withal also the judgement of all hypocrites and covetous persons concerning their honesty and vanity of the word of God. For as they think themselves to be just and Godly, so they judge the Doctrine of the word God to be so false as it is pernicious to the common salvation of men. This is great impiety. Wherefore it is sharply reprehended of christ. For it followeth. 15. And he said unto them, ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed among men is abominable in the sight of God. [Ye are they which justify] C. We see here that christ doth not give place to the proud disdain of the Pharisees, but doth constantly maintain the Authority of his Doctrine against scoffs & scorns. And this also ought all the ministers of the Gospel to behave themselves that they may set the terrible judgement of GOD, before wicked and ungodly contemners. He saith therefore that their hypocrisy with the which they blind the Eyes of men shall profit them nothing in the judgement of God. They would not seem in their scornings to defend their covetousness, but Christ teacheth that this Poison braced forth from their secret soar. Ye would seem (saith he) to be just and holy (But God knoweth your hearts) As if he should say. Ye think it sufficient to be thought holy & just before men: but God seethe well enough those vices which ye hide from the face of the World. Acts. 15.8 Rom. 8.27 1 Thes. 2 4 For he is a searcher of the heart and reins. Whereby we have to note that there is a difference between the judgements of men and the judgements of God: because whereas men do judge only after the outward appearance & commend that which externally hath a goodly show before the judgement Seat of GOD, nothing is allowed but a sincere heart. (For that which is highly esteemed) By this excellent Sentence we are forbidden to have a liking of ourselves, if so be men commend us: for the same is not only nothing worth, but also an abomination. For men behold only the outward show, and judge by external signs. Furthermore the whole Wisdom of the World is generally condemned: For we must only have respect unto this that our Life may be acceptable unto God. What shall we say then concerning the counterfeit wisdom of men? What of feigned Worshyppinges? Howsoever they please men yet notwithstanding he provounceth them to be abominable & stinking before God. But doth not true righteousness please men? Yes verily: but here christ distinguisheth between that which is proper unto God, and that which is proper unto men. For whatsoever is proper unto men and not of GOD if it be of any price or estimamation in the world, it is an abomination before God. Therefore GOD doth not reject Virtues, the Praise whereof he hath printed in the hearts of men: but he doth abhor & reject whatsoever men do reject in their own sense and imagination. The next verse following is expounded in the 11. Chapter of Matthew verse 12. And the 17. and 18. Verses are expounded in the fifth Chapter of Mat. verse 18.19. 19 There was a certain rich Man which was clothed in Purple and fine white, and fared deliciously every Day. B. The Argument of the other parable going before, and of this also is all one, by which christ exhorteth to mercifulness toward the poor. A. We have already showed that the Evangelists have not set down all things in order as they were done, but have set before us a sum of the words of christ as it was requisite and needful for the edification of the Church. And this is the cause that Luke placeth certain matter between this parable and the other going before. C. Now therefore christ showeth what the condition of those shallbe which having no care at all for the poor, do stuff and pawmper themselves with all delights, who being wholly given to pleasure suffer their poor Neighbours to pine with hunger, whereas they might of their Superfluity to relieve them. And although it seemeth to some that this is a simple parable, yet notwithstanding because the name of Lazarus is expressed it is likely that it was a true story and more than a bare parable. But whether it be or no, it maketh no matter so that the Readers note the sum of the Doctrine. (Which was clothed in Purple) C. first of all we have here set before us a Rich man clothed in purple, and which fared deliciously every day: by which words is noted a delicate life full of Luxury, Excess & pomp: Not that all fineness and sumptuousness of apparel is simply displeasant unto God: but because it is very seldom seen that a mean is kept in these things. For he which desireth a Glory in apparel will every day exceed with new devices. And it can not be but that he also must exceed with delighteth in a table furnished with sumptuous & delicate dishes. notwithstanding in this man cruelty is specially condemned in that he suffered poor & afflicted Lazarus to lie at his Gate. For Christ compareth these things together that the rich man being given to belly cheer & to pomp, as an unsatiable glutton devoured great plenty, being nothing at all touched with the need & miseries of Lazarus, but willingly suffered him to perish with hunger, cold, & corruption of his sores. B. The which ought the more diligently to be noted because certain learned men do condemn nothing here but infidelity. We grant that infidelity is the wellspring of all sins, but yet there are many sins beside it. Therefore this man is condemned because he despised the poor, he himself living delicately. A. After the same manner the Prophet accuseth Sodom, because in the fullness of bread and wine, she did not reach out her hand to help the poor, 20. And there was a certain beggar named Lazarus, which was laid at his Gate, full of sores. 21. And desiring to be refreshed with the croomes which fell from the Rich man's board. And no man gave unto him: but the Dogs came and licked his sores. R. Hear poor and scabbed Lazarus is set opposite against the Rich man: who seemed so much the more miserable, by howmuch others were more happy. [But the Dogs came & licked) C. Hereby the beastly and cruel unmercifulness of the Rich man is condemned, in that, so miserable a sight did not move him to pity and compassion. For if there had been any whit of humanity in him, he should at the least wise have commanded some of the fragments of his table to have been given unto him. But this was beastly and monstruous cruelty to be more merciless than Dogs. A. A wonderful spectacle verily, that when men did not help the poor Beggar, Dogs did lick his sores, and did the duty of humanity. C. And there is no doubt but that those Dogs were directed by the secret providence of GOD, who by their Ensample condemned this Wicked Rich man. For what can be more monstruous than that a man should be helped of Dogs, which was neglected of his Neighbour? Yea and not to give somuch as the crumms of bread to one that was pining hungary to help, whom the Dog's lick him with their Tongues? Therefore so often as brute Beasts do that which we ought to do, let us know that they are appointed of GOD to be witnesses and judges against us, the more to bewray our fault. A. Let us learn then to do good, that we may feel the goodness and clemency of God. 22. AND it came to pass that the beggar died, and was carried by the Angels into Abraham's Bosom: The rich man also died and was buried. Both their Deaths are declared, the which altered the state and condition of them both. C. Death is common to them both, but for a dead man to be carried by the Angels into abraham's, Bosom is a felicity more to be desired than all kingdoms. Poor Lazarus had no body to care for him, and now he hath the Angels his ministers. But to be given to everlasting torment is a horrible thing & to be redeemed with a hundred lives if it might be. And we have here set before us an evident lesson in the person of Lazarus, teaching us not to think them accursed before GOD which live a wearisome and painful Life, languishing with continual sorrows. For in him the Grace of GOD was so hidden and oppressed with the deformity of the Cross, that flesh & Blood could see nothing but malediction. But we see what a precious soul lay hid in a foul and corrupted body, which was carried by the Angels into a blessed Life. Wherefore it did nothing at all hurt him that he was in Contempt and utterly destitute of Man's help, who being ready to depart this mortal Life: had the Heavenly Spirits ready to attend upon him. Moreover we may behold in the Rich man as in a clear Glass, how little we ought to regard Temporal Felicity which bringeth eternal destruction. [Into abraham's Bosom] B. This poor Lazarus was carried into the Bosom of Rich Abraham. Abraham therefore is preferred before Lazarus, lest any man should condemn Riches. C. What sundry Expositions many Interpreters of the Scripture have made concerning Abraham's bosom, it shall not be needful to show. It may suffice only to know what is the true meaning thereof according to the Scriptures. For as Abraham was therefore called the Father of the Faithful, because in him the covenant of Everlasting Life was laid, which being Faithfully kept first for his Sons, and afterwards delivered to all Nations, and all they are called his sons which are Partakers of the same Promise. Even so, after Death they are said to be gathered into his Bosom because they receive the same Fruit of Faith with him. It is a Metaphor taken from the Father, into whose lap or Bosom the Children do come when they resort home in the evening from their Labour. Seeing therefore the Children of GOD being dispersed are Pilgrims in this World, even as in this present Race they follow the Faith of their Father Abraham. Even so when they are dead they go to blessed rest, in the which he carrieth for them. Therefore, as Abraham is called the Father of the Faithful, Rom. 4.11 so we must be gathered into his bosom. So long as we are in the world we live in his house, and after Death we are said to be received of him, and to be gathered into his Bosom. If any man demand whether the Godly at this Day be in the like condition after Death, Question. or whether Christ by rising again hath opened his bosom in the which as well Abraham himself as all the Godly also do rest: We answer briefly that as the Grace of GOD hath more evidently shined unto us by the Gospel, Answer. and as CHRIST the Son of Righteousness by his coming hath brought Salvation unto us, which was in old time set before the Fathers to behold in Dark Clouds. Even so there is no doubt but that the dead are come more near unto the fruition of Heavenly Life. And by the way let us note that the Glory of immortality is put of until the last Day of Redemption. As touching the Name, that quiet Haven of everlasting Peace to the which all the faithful do Sail out of this present Life, may be called as well the Bosom of Abraham as of christ. But because we are proceeded further than did the Fathers under the Law, this distinctly shallbe more aptly noted, if we say, that the members of christ are gathered unto their Head, & so the Metaphor concerning Abraham's bosom shall cease, even as the brightness of the Son, when he riseth darkeneth all the Stars. Notwithstading by this manner of speech which Christ used, we may gather the the Fathers, while they lived under the Law, embraced by the faith Inheritance of heavenly life, into the which they were received when they were dead. The Rich man also died) A. riches could not deliver this man from death: Heb. 9.27. for it is decreed that all men shall on e dye. Rychmen therefore persuade themselves in vain, that they shall have perpetual felicity in this present World. And was buried) C. Christ here expressly speaking of the Burial of the rich man, maketh no mention what was done to the body of Lazarus, not that his body lay upon the face of the earth for wild beasts, unburied, but because he was contemptuously cast into a pit without honour: contrariwise, the rich man was sumptuously buried according to his riches, some part of his Pomp and pride following him to the Grave. But how ridiculous and foolish this ambition is, their souls which are in hell do testify. Wherefore we have here a consolation if so be our dead Carcases are not honourably buried, or be cast forth for wild Beasts: For this did nothing at all hurt the poor man, no more than the expense & cost did profit the rich man in his Funeral. Otherwise we know that decent burial is laudable, and the duty of humanity. 23. And being in hell in torments, he lift up his eyes, and saw Abraham a far of, and Lazarus in his Bosom. C. Although Christ showeth a History, yet notwithstanding he describeth spiritual things under figures, which he knew were meet for our understanding. For men's Souls have not fingers and Eyes, neither are they thirsty, neither have they mutual talk one with another, as is here described between Abraham and the glutton: but the Lord maketh here a description of the State of the Life to come, so far forth as our understanding is able to comprehend. And the sum is this, that the souls of the faithful, so soon as they departed from the bodies, live a joyful and blessed Life out of the World: but, that horrible torments are prepared for the Reprobate, which are so great that our minds can no more conceive them, than they can comprehend the unspeakable glory of the kingdom of heaven. For as in a little part only, so far forth as we are illuminated by the spirit of God, we taste through hope, the glory promised unto us, which far surmounteth all our senses: so let it suffice us to obscurely the incomprehensible vengeance of God which remaineth for the wicked, so far as is necessary to make us afeard. Thus the words of Christ do give unto us only a small taste of these things, and which serveth very well to bridle our curiosity, namely, that the wicked being very soar tormented with the feeling of their misery, desire some solace: Notwithstanding all hope being cut of, they feel a double torment: and that they are yet more tormented, when they are constrained to remember their own wickedness, and to compare the present blessedness of the faithful with their miserable and damnable state. To this effect pertaineth the description of that talk (of the which mention is made here) as though it were between them, who in deed have nothing to do one with the other, B. But the Reprobate are tormented with the feeling of the felicity of the good: and the same cogitation increaseth sorrow. Such are the Torments of the wicked. Hear they behold their pain, there they see the happy estate and condition of those that are blessed. Therefore those corporal things which are here written, as the sight a far of, the burning heat of the tongue, the cooling, the dipping of the Finger in water, the Gulf and such like, are altogether spiritually to be understood. For the wicked Rich man saw aloft Abraham and Lazarus in his bosom, at what time he knew Lazarus whom he had Wickedly contemned, but now enjoying blessed rest with the Father of the Faithful, when as he himself was tormented with cruel flame, that is to say, with unspeakable Torment, even as nothing is more fervent than fire. At the last he desireth to have his tongue cooled with Lazarus finger the which he wisheth in vain, or the least part of rest which Lazarus enjoyed. 25. But Abraham said. Son remember that thou in thy life time rceivedst thy pleasure, & likewise Lazarus pains: but now is he comforted, and thou art Tormented. (Son) C. The name of Son seemeth here to be put Ironicè, that is to say, in a contrary sense, thereby the more sharply to grieve the rich man which falsely boasted in his life that he was one of the Sons of Abraham. For this giveth him a deadly wound when his Hypocrisy is set so plainly before his Eyes. (Receivedst thy pleasure.) C. Whereas the rich man is said to be tormented in Hell, because he received his pleasure in this world, we may not so take it, as though all should be damned for ever, which have lived pleasantly and prosperously in the world: Nay, therefore poor Lazarus was carried into the bosom of rich Abraham to the end we might know that riches shut no man out of the Kingdom of heaven, but that all men have access thither which have either soberly used their riches, or else patiently sustained the want of them. The words of Abraham are thus much in effect: Thou being created to immortal life, and the Law of God lifting thee upward to meditate a heavenly Life, thou not regarding so excellent a portion, rather desiredst to be like a dog or an hog, therefore thou receivedst a reward meet for brutish pleasures. (And likewise Lazarus pains) C. When as it is said of Lazarus that he enjoyed Solace because he suffered many sorrows in this world, we can not well draw the same to all miserable people who have so smally profited by afflictions, that they have been rather brought by them unto extreme punishment: but the patient bearing of the Cross is commended in Lazarus, which always springeth from Faith, and from the true Fear of God. For he which doth stubbornly resist evils deserveth no praise of sufferance that God may give unto him Solace and joy for the Cross. Therefore the sum is this, that they which patiently bear this burden laid upon them, & murmur not against God's correction, but pass through all griefs to the hope of a better Life shall have after the time of their warfare perpetual rest in heaven, and contrariwise, they which have enjoyed the pleasures of the Flesh carelessly contemning God shall pass from Death to Everlasting Torments prepared for them, This only place if there were no more may suffice to refel those fanatical spirits which think that the Souls do sleep. Where were this consolation if they slept? They have God before them: and although they be not as yet crowned with that perfect joy, yet notwithstanding they are blessed for this consolation. But the wicked or Tormented with the Horror of that judgement, which they know cometh toward them apace. 26. Beyond all this between us and you there is a great Gulf set, so that they which would go from hence to you cannot, neither may come from thence to us. C. By these words is noted the perpetuity in the state of the life to come, as if it had been said that the Bounds and Limits which are between the elect and the reprobate cannot be broken. And thus we are admonished to return into the way in due time, lest we fall headlong into the bottomless pit, out of the which we can never rise again. 27. Then he said. I pray thee therefore Father send him to my Father's House. C. To the end our Saviour christ might the better frame this history to our use, he setteth forth unto us the desire of the Rich man, which was: that the brethren which he had alive might be admonished by Lazarus. B. For when he saw that he was condemned for ever because he had no care at all for the poor when he lived at his pleasure in the World, he wisheth that Lazarus whom he contemned aforetime were at the least known to his friends that they being admonished might not esteem more of their riches then of the poor. C. The Papists have very fondly interpreted this place, in going about to prove very fondly that the Dead have a care for the living. But it is not our purpose to dispute here about this matter, but thought good only by the way to note by what vain Arguments they are led to feign that the dead do make prayers unto God for us. 29. Abraham said unto him. They have Moses and the Prophets let them hear them. C. Now all the contemners of the word of God ought always to have in mind this cogitation which they utter when they are admonished of the Torments of hell fire, If a man should come (say they) from the dead, or from from hell, and should certify us what business there is there: but never any man as yet came from thence which told any thing either of the Felicity of God's Children, or of the torments of the wicked. This thought the Lord purposed in this place to correct and to this end he hath told us that the rich man prayed Abraham that he would send Lazarus to his brethren: & that he was answered thus. They have Moses and the Prophets, let them hear them. And when he replied that they should be better admonished if a man came to them from the dead, it it was answered again. If they hear not Moses and the Prophets: neither will they believe though one rise again from the Dead. By which words we are taught that we must not tarry until the dead rise again to teach and to exhort us, when we have a certain rule of life delivered unto us. For Moses and the prophets when they were alive were so appointed unto men to be teachers in their time, that the same fruit might come unto the posterity by their writings. Seeing God will have us to he instructed after this manner to live well, there is no cause why the dead should be sent to testify concerning the rewards or concerning the punishments of the life to come, neither shall their slothfulness be excusable which make this their cloak that they know not what is done out of the world. We know that this is a common saying among wicked men. They are fools which disquiet themselves with fear, because there came never any from the Dead. christ seeking to take away such bewitchyngs of Satan, calleth us back to the Law and the Prophets according to this testimony of Moses. Say not hereafter who shall ascend into Heaven? Deu. 30.12 or who shall descend into the deep? Or who shall go over the Sea? The word is nigh even in thy heart, and in thy Mouth. Therefore they which deride that the Scripture testifieth concerning the judgement to come shall one day feel how intolerable this impiety is, to discredit the holy word of God. But christ awaketh those that are his from this drowsiness lest they being deceived with hope of impunity neglect the time to repent. And to this end tendeth the answer of Abraham: that because God had sufficiently delivered the Doctrine of Salvation to his people by Moses and the Prophets, there wanted nothing, but that all men might stay and content themselves with the same. Thus the greater part of men do always gape after new Revelations. Now (because nothing more displeaseth God then for men to pass their Bounds) he forbidding all men to seek for the truth at the mouths of soothsayers and Sorcerers, and to desire feigned Oracles according to the manner of the Gentiles, he promiseth that he will give Prophets at whose mouth the People may Learn what is profitable for their salvation. Deu. 18.10 Wherefore, if Prophets are sent unto this end that God might kept his people under the bridle of his word, he which is not content with this order of teaching, hath not a desire to Learn, but seeketh rather after wicked Liberty, Esa. 8.19 and therefore God complaineth that injury is done unto him when he alone is not heard from the living to the dead. christ therefore here condemneth all Revelations here to be vain and false. And of these Revelations there are two kinds: the one which men desire for the nonce even of wilfulness when they demand the truth of the dead whereof sprang. Necromancy. For we know that it is a curiosity devised by the Devil, and forbidden by the Lord saying. Let there not be found among you a Sorcerer, or Charmer etc. Deu. 18.11 Or that asketh counsel of the dead. Also. Esa. 8.19 Is there a people any where that asketh not Counsel of his God? should men run unto the dead for the living? There is another kind of Revelation when men require not the truth of the dead, but are taught by devilish spirits and visions, even as do the papists who going about to prove their Purgatory, set before us devilish visions & Revelations. But here we are taught not to believe the Dead, but to hearken to the prophets. For whatsoever is necessary for our salvation it is set down unto us in the word of God. Therefore against all evil Spirits and visions we must set this buckler, if thou bring me any thing but that which is set down in the law & the prophets I have thee in suspicion and do judge thee to be an angel of Satan, Moreover in that Abraham divided the word of God into the Law & prophets it is referred to the time of the old testament. Question. But some will say. Why do we hear Luke, Peter and Paul, if we must believe only Moses and the Prophets? Answer We answer that we hear nothing of Luke, of Peter, and of Paul, but the very same which the Prophets taught. For what other thing is the Gospel but a more full doctrine which was before preached by the prophets? R. Wherefore the way of Salvation must be sought no where else than out of the holy Scripture, which is divided into the new and old Testament. Whereupon Abraham sayeth not, they have reason and human wisdom, let them hear and follow the same. For although human reason hath a certain knowledge of Righteousness, yet nevertheless because it wanteth the holy Ghost, Ron 1.16. it hath no knowledge of the gospel which is the power of God to to Salvation to every one that believeth the same. A. Wherefore we must come to Moses and the prophets, who being led by the spirit of God have revealed unto us the good will of God towards men, ●. Ti. 3.17. that the man of God may be perfect and prepared for every good work. 30. And he said: Nay Father Abraham, but if one come unto them from the dead they will repent. C. This is a figure called Prosopopoe●, in the which is rather expressed the sense and feeling of those that are alive, hen the care for the dead. For the Doctrine of the law in the World to cold, the prophecies lie dead, and no man can abide to hear God speaking after his manner. Some desire to have Angels descend from heaven: Other some would have dead men to rise out of their Graves: Others would have that which they hear confirmed with new miracles, and many would have voices to thunder out of the air. But if it should so fall out that God should fatisfy the desires of all men, yet they would be never a whit the better. For God hath both comprehended in his word whatsoever is necessary for us to be known, and hath also confirmed the Authority of this word with lawful Seals. Furthermore, Faith doth not depend upon miracles, but it is the special gift of the Spirit, and it springeth from the word of God. Also it belongeth only unto God to draw us unto him, who will work effectually by his word. Wherefore we must not think that these means can profit us which draw us away from the obedience of the word, we confess that Flesh and blood is ready to hearken unto vain Revelations, and we see how greedily they cast themselves into the Snares of Satan, which disdain and contemn the whole Scripture. Hereof cometh Necromancy (as we said before) and such like abominations, which the world most greedily hunteth after. 31. He said unto him. If they hear not Moses and the Prophets, neither will they believe though one roase from Death again. C. By this short Sentence christ plainly denieth that they which will not hear the Doctrine of the Law may be corrected and amended by the Dead, or be brought to a good mind. They fain that they will believe. For they are moved at a sudden, but they return by and by to their old wont again. For Impiety cannot be reform by any revelations. God hath sufficiently taught by his word what is necessary to Salvation, and he hath sufficiently confirmed the same word to be believed. For by how many miracles did he approve the law? By how many also did he confirm the Doctrine of the Prophets which followed the Law. At the last came christ, who approved the doctrine with miracles and mighty signs. Furthermore God will work effectually with his word. For Faith doth not depend upon human reason, but of the holy Ghost. It followeth then that Revelations shall prevail nothing. For we do not consider the naked word, but as it is joined to the holy Ghost. R. Wherefore we must not hear dead men, we must not look for angels, neither must we hearken after human wisdom, but we must hear Moses and the Prophets, that thereby we may profit and be obedient unto God. For he which doubteth to believe them as he is void of the Spirit of God, so he will never believe christ coming in the Flesh. R. Thus ye see what answer Abraham made to the rich man. What followed? The Rich man had the repulse in all things, and abideth still in torments. A. For the Scripture must needs be fulfilled. Pro. 21.13 He which stoppeth his Ears at the cry of the poor shall cry himself and not be heard. To the which sentence. S. james also subscribeth saying. jam. 2.13 He shall have judgement without Mercy which showeth no mercy. ❧ THE XVII. CAP. 1. HE SAID Unto his Disciples it cannot be but that offences will come, nevertheless woe unto him through whom they come. R. How great a sin it is to contemn thy needy neighbour, and not to help him when thou mayest, we have showed in the Example going before of the Richman and of Lazarus. And now christ showeth what great wickedness it is to offend our neighbour. And those things which are taught in this place pertain to the explication of the commandment concerning the loloving of our neighbour, and specially of this Commandment. Exo. 20.13 Thou shalt not kill. For Hypocrites thought that when they laid a stumbling block before their neighbour to make him fall they did not commit deadly murder: and they thought that the more poor and abject a man was the more they might offend him without punishment. A. But christ doth far otherwise expound the sin of Offence, & doth sufficiently declare by the sharpness of the punishment wherewith the Authors of offences shall be punished, how much it displeaseth God. For the Exposition of this and the rest following unto the fifth verse, read the 18. Chap. of Matthew beginning at the 6. Verse, 5. And the Apostles said unto the lord increase our Faith. R. It may be doubted upon what occasion the Apostles made this petition, And it may be said, that after Chryst● had preached concerning the suffering of Injuries, and the forgiving of our neighbour. And the Apostles considering that no man could follow this Doctrine of Charity without Faith (for Charity is the Fruit of Faith) they prayed that their Faith might be increased, that they might though not perfectly, yet to the utmost of their power follow his Doctrine, and from their heart forgive their Neighbours their offences. Notwithstanding in the seventeen of Matthew it appeareth plainly, that the Apostles desired to have their Faith increased because they could not cast the Devil out of the Child, and because christ had said that they could not cast out the Devil by reason of their unbelief. But upon what occasion soever they prayed, it is such a prayer, as we ought always necessarily to use. For Faith springeth not from our flesh, because by nature we want the holy Ghost: but as the beginning of Faith is the gift of God in us, so also is the increase of the same. We must of necessity therefore always pray the GOD of his goodness would make strong and increase true Faith in us. 7. But which of you having a Servant ploughing or feeding cattle would say unto him by and by when he were come from the field. Go and sit down at the Table. C. The end of this parable is this. Seeing God of his own right doth challenge all that we have unto himself, and seeing we are bound unto him, how diligently soever we seek to do our duty, he is not tied unto us by any merit or desert, because we ourselves and all that we have being his, he can owe noching unto us. Therefore christ setteth before us the simillitude of a servant who having strongly passed the whole Day with labour, and coming home at Night continueth at his work until he have done his duty with the which his master may be pleased. But christ speaketh not here of hired Servants which serve us at this day, but of those bondservants which were in the time of the law, which were in such condition that they sought nothing for themselves, but did wholly labour to profit their masters. christ hereby teacheth that we are no less bound unto God: whereby he gathereth that there is no reason why he should be bound unto us. And it is an Argument of the less to the more. For if so great power be given unto one mortal man over another, that he may tie him to continual obedience and service Day and night, and yet notwithstanding giveth him no recompense because he is his debtor, how much more is it lawful for God to require all the service that we are able to do him, and yet notwithstanding to owe nothing at all unto us? We see therefore that all they are condemned of wicked arrogancy which imagine they have deserved any thing at the hands of God, whereby he might be bound unto them. And yet notwithstanding there is no vice more common than such Arrogancy. For there is no man which would not willingly call God to an account. Whereupon the fond Imagination of merits hath prevailed almost in all ages. But we must note the sentence of christ that we do nothing freely unto GOD: but that we are subject unto him, that we might give unto him all whatsoever is in our power. Therefore let every one remember that he is created to labour, and to go forward in his calling: and that not only for a time but also to the end of his life, that he may live and die unto God. (When he were come from the Field. C. By this daily labour is meant the course of our whole Life, For God would not have unprofitable, but labouring Servants seeing we are thereunto created. 10. So likewise ye when ye have done all those Things which are commanded you, say: We are unprofitable Servants, we have done that which was duty to do. Hear christ applieth the simillitude the sum whereof is, that we receive not grace for our works sake although we have done all those Things which God hath commanded. (When ye have done all) He speaketh thus, as though we could do all Things, from the which we are very far. The Lord showeth what we owe and prescribeth unto us a certain Rule. But how great difference I pray you is there between the same rule & our Life? Surely we come not near it by a hundred parts. As touching ourselves we can neither begin nor finish. If we follow flesh and blood we shallbe Enemies unto God: but if we show ourselves the obedient servants of God, the same cometh of his grace by the spirit, and yet that obedience is done but in part. (Say we are unprofitable Servants) That is to say Think so before God and not before men. To speak before God is not to dissemble or lie. God therefore commandeth us to think pure thoughts and to consider with ourselves that we give nothing unto God freely but that which is our duty. And justly: for we are his Servants, owing much more service than we are able to perform, yea though we should convert all our thoughts and all our members to fulfil the Law. And, he meaneth that he is unprofitable which deserveth nothing to whom the Lord is not bound to repay again. If we be unprofitable what profit may we bring unto GOD? What may we say which perform none of all these things which are commanded? C. Notwithstanding as touching meriting it shall be necessary to undo the knot which troubleth many. Objection. For the Scripture so oftentimes promiseth reward to works, seemeth to attribute unto them some merit or desert. The answer is easily made, Answer. that the undeserved reward is promised only of the free mercy and good pleasure of God. For they are far deceived which by mutual Relation join the reward with the merit, because God is not moved for the worthiness of works, to give unto men a reward: but for his free mercy's sake: We grant that by the covenant of the Law God is bound unto men if so be they do exactly perform all that is required at their hands, but because this is a voluntary Obligation this abideth firm that man can require nothing at the hands of God upon desert. Thus therefore the pride and arrogancy of the flesh is beaten down because howsoever a man fulfilleth the Law, he can require no hire at the hands of God, because he hath done only his duty. And in this sense we are called unprofitable Servants because God receiveth at our hands no overplus, but only gathereth the lawful fruits of his Lordship. Therefore we must observe these two things, that God naturally oweth us nothing, and that whatsoever we do unto him deserveth not somuch as a hair: secondly, that a Reward is given to works by the covenant of the Law, not for the worthiness of the said works, but the God may be a free giver. So often therefore as we hear the Name or Mention of Reward, or so often as we think of the same, let us know that this greatness of the goodness of GOD toward us, that when we are altogether in his debt, he notwithstanding vouchsafeth to covenant with us. What detestable wickedness than is in those men, which make men so drunken with devilish pride that they think that they can merit heaven with their works. What little knowledge have they both of the majesty of God, and also of our unworthiness? We ought to love God with our whole heart: & what is he that performeth the same? Yea if we did it, we should do no more than our duty. Let us lean therefore to the grace of God, and to the merit of our Lord jesus christ, and forsake these unhappy setters up of man's merits. [We have done that which was our duty.] christ speaketh here of the whole observation of the law, which is to be found in no man: For he which is most perfect of all other, is as yet very far from the righteousness which the law requireth. Therefore it is not here in controversy, whether we are justified by works, but whether the keeping of the Law deserveth any Reward before God. This latter is denied: because we are bondseruaunts unto God, insomuch that whatsoever good thing cometh from us, he may challenge the same for his right. Moreover, although it were true that a Reward were due to the Observation of the law in respect of the merit, yet notwithstanding, it doth not therefore follow that any man is justified by the merits of works: because not only our obedience is unperfect, but also because no part of the same doth exactly agree w th' the judgement of God. 11. AND it came to pass as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. R. christ now by a certain manifest miracle as by a heavenly seal confirmeth the truth of the Doctrine of his Gospel, which is, that he came into this world to purge us from all uncleanness of Sins, and to restore us to the fellowship of heavenly Citizens. For as the lepers are cast out from the Company of men for their Leprosy, even so are we cast out of paradise, and the Kingdom of heaven for sin. But christ came to make satisfaction for our sins, and to give the cleanness of his righteousness. He came therefore to reconcile us, and to bring us into the Kingdom of true everlasting felicity. And christ confirmed the truth of this Doctrine by the miracle which he showed upon the ten Lepers. For as Matthew and the other two Evangelists show that one leper was cleansed by christ, so Luke showeth that the same miracle of healing was showed upon the ten lepers. Howbeit, this history tendeth to an other end: for here is described the foul and Wonderful Ingratitude of the jews, lest any man should marvel that so many benefits of christ were suppressed among them. The cyrcumstance is also added which maketh their fact more infamous: for when the lord had healed nine jews, not one of them gave him thanks, but stolen away that they might extinguish the remembrance of their disease: one Samaritane only came and did his duty unto christ. [He went through the midst) R. christ would have his Gospel so to be made known among the jews that though he had forbidden his Apostles before to go into the way of the Gentiles, Ma. 10.5. and to enter into the City of the Samaritans, yet notwithstanding he had declared by many arguments that his Gospel did also appertain to the Gentiles and Samaritans, Act. 8..4 and that the same should be revealed and preached to them in due time: that which afterward came to pass. 12. And as he entered into a certain Town, there Met him ten men that were Lepers, which stood a far of. Num. 12 10 2. Ki. 3.29 4. Ki. 5.27 4. Ki. 15.5. R. The Leprosy was in old time a special token of the wrath of God: as may appear by these places noated in the margin. Also this disease is numbered among the curses of the Law, as where it is said. If thou wilt not hearken to the voice of the Lord, De. 28.27. he will smite thee with the botch of Egypt, with the emeralds, Levi. 22.4 Scaule, and manginess. The which scaule and manginess includeth in it the Leprosy. Num. 5.2 Also a Leper was not suffered to eat of the holy things he was also by God's appointment cast out of the host. Insomuch that it may planly appear that there was just cause why the same should be numbered among the curses of the law, & punishments for sin. 13. And put forth their Voices and said. jesus, Master have Mercy 'pon us. C. It appeareth that they were all endued with a certain faith, not only because they crave the help of christ, but also because they give unto him the name of Master. And that they called him so from their heart, and not feignedly, it may appear by their ready Obedience. For although they beheld the filthy and stinking Scab in their flesh yet notwithstanding, so soon as they were commanded to go and to show themselves to the Priests, they went without delay. For without the impulsion of Faith they would never have gone to the priests: For how vain a Thing had it been to have showed themselves to be clean from their Leprosy, except they had more regarded the promise of christ, than the present beholding of their disease. They carry the visible Leprosy in the Flesh: Yet notwithstanding trusting to the only word of christ, they doubt not to profess themselves to be clean. Therefore it cannot be denied but that there was some seed of Faith in their hearts. Howbeit, it is certain that they were not regenerate with the Spirit of Adoption, and yet for all that it is no absurdity to say that they had certain beginnings of Godliness. Wherefore we ought to take the more heed, lest it happen unto us also that we extinguish the Sparks of Faith when they begin to burn. For although a lively Faith never die having fast root in the Spirit of Regeneration, yet notwithstanding we see that a Temporal faith which is received of many, vanisheth away by and by again. And this is a general Disease that when we are in necessity we seek after God: but when we have our desires unthankful forgetfulness banisheth away that former feeling of Godliness. So in like manner hunger and need beget faith, but fullness and abundance destroyeth the same. 14. Whom when he saw he said. God show yourselves unto the Priests; And it came to pass, as they went they were cleansed. R. Behold how quickly they have their desire. C. For the answer of of christ is as much as if he had said that they were clean. For we know that the judgement of the Leprosy was committed to the Priests in the Law to discern the clean from the unclean. So christ leaveth unto them their authority, and maketh them witnesses & approvers of his miracle. Therefore we said that these men had a Godly & reverend estimation of christ, who being as yet diseased, conceived out of hand hope of health, by his bare voice. R. Therefore, although it seemeth ridiculous that they should offer themselves to the judgement of the priests before they were cleansed, yet notwithstanding they go whether Christ commandeth them, and they obey his commandment. Therefore before they come unto the Priests they have their health. C. The Papists very fond go about upon this place to build their confession auricular. ☞ We grant that the Lepers were sent by christ unto the Priests, but not to whisper their sins in their Ears: but rather they were sent according to the prescript of the Law to offer Sacrifice: and to show their cleanness unto the Priests from their Corporal Leprosy. But what fools be these, that thus go about to discredit their confession: For consider that ten went unto the Priests, but the tenth man only came back again unto christ to give him thanks. So that if they will have this allegory to maintain their confession, they prove that but the tenth part came unto christ, which come first to them to confess. Read more in Matthew the eight Cap. why mention is made of the Priests. (And it came to pass as they went they were cleansed.) C. Here the Divine power of Christ and of his words appeared. We are also hereby taught how acceptable the obedience of Faith is unto God. For hereof cometh such sudden Health because they having good hope, doubted not to go at the commandment of christ. Wherefore if so be their temporal faith wanting lively root, brought forth such a goodly blossom only, and no perfect fruit the which notwithstanding it pleased God to adorn with wonderful effect, how much more excellent a reward shall our Faith have, if so be it stand fast in God? For although the health of the Flesh did nothing at all profit the nine Lepers to Salvation, but only a temporal gift for a Temporal Faith, yet notwithstanding under this type it is declared unto us how effectual true faith shall be, which is the gift of the Holy Ghost. 16. And one of them when he saw that he was healed turned back again, and with a loud Voice praised God: And fell down on his face at his Feet etc. R. Horrible and monstruous is this which we have here set before our eyes for the ten Lepers began to believe well in christ, they also very well began to go forward in the calling of christ, whereby they wonderfully attained their health: but among these ten, one only, and he of whom there was least hope, that is to say, a Samaritane: persevered and declared himself to be thankful unto christ his benefactor. C. Hereby we see how few there are which do truly acknowledge the Grace of God. (Turned back) It is uncertain whether he turned back again when he was half way yea or no. Howbeit, the words of Luke seem plain to prove the same. Notwithstanding, it is likely that he came not to give thanks before he had heard the judgement of the Priest: Neither was it lawful neglecting the Commandment of christ to defraud the Temple of God of that sacrifice which belonged unto the same: (And with a loud Voice praised God) C. To Glorify God, and to give thanks unto God are all one. (And fell down on his Face.] A. As that blind man which was wonderfully restored to his sight, finding christ by and by worshipped him, so this Samarytane having felt the power of christ reverently falling down at his feet gave him thanks. 17. And jesus answered and said. Are there not ten cleansed? But where be the nine? C. Note here that these nine which were unthankful were israelites, & that he which returned to give thanks was a stranger. Here education can not be condemned: for they were trained up in the Doctrine of the law even from their childhood. Let us take heed that the like happen not unto us. Hereby let us gather that it is not sufficient that we are instructed in the law of God, but we must also exercise ourselves in the knowledging of his goodness, and in thanks giving. We have an Example of thankfulness in the Samaritane: who although he were ill brought up, cometh notwithstanding unto christ, being a Vessel of God's Grace and Election, in whom God did mightily work by his spirit. Hereby also we see that many are called and few are chosen: that wide is the way to Destruction, and narrow to salvation: also that the first shallbe last, & the last first. 18. There are not found that returned to give God thanks, save only this stranger. C. In these words of christ is contained a complaint against the whole nation: for odiously he compareth one stranger with many jews, because they were wont to devour the Benefits without any sense or feeling of Godliness. And hereof it came that christ had so little fame among them, notwithstanding that he wrought so many miracles. Let us know them that we are all generally condemned by this complaint except we show ourselves thankful for the Benefits of christ. 19 AND he said unto him. Arise, Go thy way, thy Faith hath saved thee. A. christ in commanding this man to arise, doth it not because he refused the worship which he gave unto him, (as did Peter who said to Cornelius. Arise, for I myself am a man. For this worship was due to christ the Son of GOD) but allowing his thankfulness, sendeth away the man in peace, exhorting him to continue in the faith which he had received to the end. For he saith. (Thy Faith hath saved thee) C. Some Interpreters restrain this Salvation to the cleanness of the flesh. But if this were so it might be demanded how the other nine were saved: for they had all health alike. Therefore we must thus think that christ here esteemed otherwise of the gift of God then Wicked men are wont to do, namely a wholesome sign or token of fatherly love. Nine Lepers were healed: But because they do wickedly obscure the grace of God, their unthankfulness doth contaminate and defile their health, so that they felt not that profit thereby which otherwise they should have done. Therefore faith only doth sanctify in us the gifts of God, that they may be ●ure & wholesome for us. And hereby we gather that the Everlasting Salvation of the Soul is joined with the Temporal gift. The Samarytane was saved by his Faith. How? Verily, not only because he was healed from his Leprosy, but also because he was accepted into the number of God's children, a Seal whereof the health which he had received was. This place also serveth to prove justification by faith because by the same we are accepted. 20. When he was demanded of the pharisees when the Kingdom of God should come: He answered them and said. The Kingdom of GOD shall not come with Observation. C. No doubt this question was moved in scorn. For he preaching Daily that the Kingdom of GOD was at hand, and yet notwithstanding there following alteration of the external seat among the jews, wicked and malicious men thought that this was a fit collar to vex and disquiet him. Therefore as though he prated in vain of the Kingdom of God, they churlishly demand of him when that Kingdom shall come. R. But they do not inquire after that Kingdom of God by which God reigneth always in heaven and in Earth (for they know that God created all things, and that he reigned every where) but they inquire after that Kingdom which God had promised to set up in Earth by his Messiah: concerning which the Prophet speaketh saying. He shall sit upon the Seat of David, Esa. 9.6. Esa. 11.6. Dan. 2.44 Dan. 7.27. and in his Kingdom to order the same, and to 'stablish it with equity from henceforth for ever. The tranquillity and peace also of the same Kingdom is promised in many places. A. So that christ speaking daily of the dearness of God's Kingdom, and no Alteration yet appearing, they mockingly demand when that Kingdom of God should come. C. And it may be that they were rather moved by their Carnal & gross Opinion to demand when this kingdom of GOD should come, then by scorning & scoffing R. For they thought that the Kingdom of Christ should be Carnal, as was the Kingdom of David, or Solomon, & they thought that the Messiah should come in Kingly apparel, & that he should dwell according to his kingly majesty either in Jerusalem, or in Samaria, (in which places the king's court was wont to be) and that by his wisdom and power he would bring to pass that so many as acknowledged him to be their King should dwell for ever in felicity. (The Kingdom of GOD shall not come with Observation] C. christ neglecting those Dogs frameth his answer to the Disciples, even as often times he being provoked by the Wicked took thereof occasion to teach. And thus God diluded their malice in making the truth by their caulls more manifestly to shine. And this Word (Observation) is put here for notable Pomp and Glory. As if he should say that they are greatly deceived which did look after the Kingdom of God with the Eyes of the Flesh which should not be Carnal or Earthly, seeing the same was nothing else but an inward and spiritual renewing of the mind. As if he had said. Ye must look for that renewing which GOD hath promised within in your hearts, because he quickening his Elect into Heavenly newness erecteth his Kingdom in them. And thus he secretly nippeth the gross dullness of the pharisees, because they looked after nothing but an earthily and transitory Kingdom. notwithstanding, we must note here that christ speaketh only of the first beginning of the Kingdom of God: because we begin now to be framed by the spirit, after the Image of God, that in due time the renewing both of us and also of the whole world may follow. A. Concerning the 21. Verse. Read the 24. Cap. of Matthew, beginning at the 23. verse 22. And he said unto the Disciples, The Days will come when ye shall desire to see one Day of the Son of man, and ye shall not see it. C. By these words the purpose of christ was to admonish his disciples to walk in the Light before the darkness of the night overtook them. For this aught to have been a sharp prick for them, to make them seek to profit so long as they had the presence of christ, when they heard that great perturbations were at hand. B. Christ therefore would have his Disciples to depend wholly upon him, yea, after his Departure, though he were absent in the flesh, and not to receive any other Earthly Messiah. For hereunto the jews were to ready. For no doubt when there was dissension between the disciples and the Rulers of the People concerning special Opinions, when many fell away from the Faith, and all places were full of false Prophets, when there was in every Corner persecution, and when Tribulation also was at hand, many carefully wished for the presence of christ if it were but for an hour, from whom they might receive Consolation and strength of mind. Therefore, seeing Flesh requireth a Carnal christ and saviour, and seeing the Disciples should feel all adversity and trouble, least they also should follow false Christ'S & deceivers, which should promise unto their followers Earthly Liberty and Felicity, he admonisheth them here to acknowledge no other christ beside him which should reign in the spirit and not in the Flesh, until that time in the which he should come as it were lighting from heaven, to be seen of all men with Glorious Majesty to judge the whole world. They which understand this place of the times of the last judgement are deceived. Concerning the 23. and 24. Verses following. Read the 24. Chapter of Matthew. verse. 23. 25. But first must he suffer many Things, and be refused of this Nation. R. As if he should say, christ must reign from one Sea to the other: but he shall neither enter into this Kingdom with external Glory and majesty (as false Prophets do dream) neither shall he be received & acknowledged of his own people: but shall enter into his Kingdom by ignominy, passion, Cross, and Death. So in another place he saith, Luk. 24.16 Ought not Christ to have suffered these things, and so to enter into his glory. A. For the Spirit which spoke in the Prophets foreshowed the passions of christ and the Glory that should follow the same. 1. Pe. 1.11 Also in these words christ sought to cover the offence of the cross, least the Disciples should be troubled with the grievous afflictions to come which the Lord should shortly after suffer. For the rest which followeth unto the 32. verse, read the 24. Cap. of Math. verse. 37. and 17. 32. Remember Lot's wife. B. christ by these words, exhorteth us to run unto those things which are before us, forgetting the Things which are behind us, that we may always think upon that which we hope to be hereafter: that is to say, that we being free from the whole desire of this World, may earnestly hunger after heavenly things. C. For Lot's Wife was therefore turned into a pillar of Salt, because she doubting whether she had forsaken the City in vain or no, looked back, by which in deed she did distrust the word of God. It may be also that the love of her nest in the which she was wont to rest quietly drew her back. seeing therefore the Lord would have her to be a perpetual Example, we must strengthen our minds with the Constancy of Faith, lest in the midst of our race they be overthrown with doubting. For the Exposition of the thirty three Verse. Read the tenth Chapter of Matthew. Also, for the Exposition of the 34. and the rest of the Chapter, Read the 24. Chapter of Matthew, beginning at the forty verse, and at the 28. verse. ❧ THE XVIII. CAP. AND he put forth a Parable unto them to this end, that men ought always to pray, and not to be weary. (And he put forth a Parable unto them) C. We know, how rare and difficile a virtue the custom & continuance of praying is: & in this our infidelity bewrayeth itself, because, except our prayers be granted at the first, we lay aside both our hope, and also our Godly exercise. But this is a true probation of Faith, if a man being disappointed of his desire, doth not for all that discourage himself. Wherefore, not without cause christ commendeth unto his disciples perseverance in prayer, (That men ought always to pray) C. In saying (always) he meaneth the we ought not to be weary, or to be discouraged. If this were settled in our minds that prayers should profit us, we would not be weary. But we are by nature prone to impatience, insomuch that if the Lord doth not by and by satisfy us, we cease from praying. We must fight and strive therefore against distrust and impatience. And note here that to pray always and not to be weary is not to use much babbling and repetition of Words, as though God were pleased therewith. But by continuance of prayer is meant that we should always have recourse unto God. A. To the which also the Apostle Paul exhorteth us when he writeth thus. Rejoice ever. Pray continually. In all things give thanks: 1. The. 5.16. For this is the will of God in Christ jesus toward you. R. And we must pray always, because prayer which cometh of Faith in christ, is the way by which we come directly unto God in adversity, and by which we obtain of him most assured salvation. For so the word of God teacheth us to think of prayer which commandeth us to pray, and which promiseth the hearing of our prayer. Psa. 50.15 Call upon me (saith the Lord) in the Day of tribulation, and I will deliver thee, joel. 2.32. Rom. 10.13 Iho. 19.23 and thou shalt Glorify me. And again. Every one that calleth on the name of the Lord shall be saved. Also. Whatsoever ye ask the Father in my Name, he will give it you. Secondly, the Examples of saints teach the same, who in their afflictions had recourse unto God, & were saved. Whereupon David said. Our fathers hoped in thee, Psal. 22.5. they trusted in thee, and thou didst deliver them. They called upon thee and were helped, they put their trust in thee, and were not confounded. A. There are divers such Testimonies of Scripture which commend unto us the profit of prayers. 2. Saying. There was in a certain City, a certain judge which feared not God, neither regarded man. (A certain judge) C. Though the simillitude which our saviour Christ useth here, be hard in show, yet notwithstanding it is apt for the purpose, teaching that his Disciples do always importunately entreat the Father until at the length they do wrest that from him which otherwise he would not willingly give, not that God being overcome with our prayer is against his will moved to mercy: but because he doth not shewby and by in very deed that he was always ready to hear our prayers. [Who neither feared God) This is an Example of an Unjust judge and not of a Godly and merciful judge, in whom there was no Shame, whereas hypocrites are not void of shamefastness. For his words are thus much in effect. If the wicked be constrained to do that which is right, how much more shall God perform that which he promiseth, who is by nature good, yea goodness itself? As it is said in another place. If you then being evil know how to give unto your Children good things: how much more shall your Father which is in Heaven, Mat. 7.11 give good things to them that ask of him? Therefore this Description prevaileth very much to amplify, that we may be sure that we shall be heard of GOD if we persist in prayer. 3. And there was a certain Widow in the same City, and she came unto him, saying. Avenge me of my Adversaries. C. Whereas christ setteth before us a Widow which obtained of the Unrighteous and cruel judge her petition, because she did not cease Daily to call upon him, this is the Sum, that God doth not by and by help his Servants, because he will be after a sort wearied with prayers. Moreover although they are miserable and despised which call upon him, yet notwithstanding, if so be they do not faint but persist in prayer, he will behold them at the last, and will help their necessities. Howbeit this is not a comparison of things equal: (for there is great difference between a wicked cruel man and God which is merciful) but the purpose of christ was to teach, that we ought not to doubt but that the faithful by continual prayer shall entreat the Father of mercy, seeing that men which are given to cruelty, by importunate calling upon will yield. The wicked and hard hearted judge could not abide the importunate cries of the widow, insomuch that he was constrained at the length to grant: How then can the prayers of the Faithful Bee without fruit if so be they be continual? Therefore, although we be weary, or if so be we persist not, either if because God's Ears seem to be stopped, the fervency of our prayer wax cold: Yet notwithstanding we may assure ourselves to prevail, though no likelihood thereof appear, and with this persuasion let us so fight against our Impatience that long delay cut of our prayer. (Revenge me of my Adversary) C. This seemeth absurd unto some, that christ attributeth here to the Elect a desire to revenge the which in another place he forbiddeth. If any reply, that the same must not be asked before men, but may be asked before God, it is but a small shift, for he commandeth us to pray for our enemies. How then can those things agree that a man should commend his Enemies unto God, and should also pray that he would punish them? As touching the signification of the word, the Greek word (Ecdikein) signifieth to revenge or to take Vengeance: it signifieth also to restore a man to his right or to deliver from Injury: in the which sense also the Latins use the word (Vindicare) which though it properly signifieth (to revenge) yet it is often used for to deliver from oppression or wrong. But if a man will stand upon the Interpretation, and will expound it (to revenge) yet notwithstanding there can nothing be gathered out of this parable, but that which Luke hath put down in the first verse, which is, And he put forth unto them a Parable to this end, that men ought always to pray, and not to be weary. Therefore, we may not stand upon one word, thereby to draw out a sense contrary to the Doctrine of christ. So God affirmeth himself to be the Revenger of the Faithful in the seventh Verse, not to lewse the Rains to the affections of the Flesh, but hereby also to invite us to put our trust in his Defence, and to persuade us that he is careful for our Salvation. If so be we being pure and free from the desire of Revenge, do by the motion of the Spirit call for help at God's hands, our request shallbe holy and acceptable unto GOD, and he will grant it. But because there is nothing more hard then to put away those vicious affections, that our prayers may be holy and pure, we must pray unto the Lord to purge and to direct our hearts by his holy Spirit, and so our Prayers shall be acceptable, & he will make us answer. 7. And shall not God avenge his elect which cry Day and Night unto him him, yea though he defer them? C. This unjust judge whom christ depainteth unto us, neither to fear God, nor yet to care for man, or his own shame, did at the last open his Eyes to behold the misery of the Widow. Even so no doubt, the Faithful shall receive the like profit, so that they cease not to call upon God. For if so be the unjust judge being overcome with her prayers, was constrained to deliver her from her Enemy. GOD which is most just & merciful toward his Elect being called upon with their continual prayers and cries, can not but hear and deliver them from the violence of their oppressors. And we must note that christ applying this simillitude to his purpose, doth not make God like unto a wicked and cruel judge, but showeth another manner of cause why God differreth his Faithful for a long time, and doth not reach out his hand at the first unto them: namely, because he is patiented. Wherefore, if at any time God suffer us to be Oppressed longer than we would, let us know that the same is doen by his Fatherly Counsel and Wisdom to teach us patience & sufferance. For the long sufferance of God towards the wicked is not an eternal and General Quietus est. 8. I tell you that he will avenge them and that quickly. Nevertheless, when the Son of man cometh shall he find Faith on the Earth. C. In that he promiseth that God shall quickly avenge them, it must be referred to his providence: because according to our Carnal Imagination he doth not help us soon enough. But if it were lawful for us to enter into his Counsel, we should know that his aid is always ready and timely enough. S. Therefore he saith justly that God will soon take vengeance. [Nevertheless, when the Son of man cometh] As in the 26. Verse of the Chapter going before, christ told his Disciples that a little before his coming there should be great security in the world, so now in this sentence he saith, there shall be at the same time as great scarcity of Faith. In Math. we have these words. And because Iniquity shall abound, the love of many shall wax cold: Ma. 24.12 but he that endureth to the end shallbe saved. And a little after, he saith And, except the Lord had shortened those Days no flesh should be saved: but for the elects sake he hath shortened them. God for a time suspendeth his help, so that of a few most few will abide in that great affliction, by the which false Chrysts and false Prophets with mighty signs and wonders wrought by them, shall lead the ho y and faithful into error: neither shall any escape but such as with great patience & long suffering stand fast looking for the coming of the Lord. Wherefore it is no marvel if jesus inquire concerning the number of the Faithful which shall be in that day, so that he shall not find Faith on the Earth. For they shall not be saved which do not continually pray unto the Lord after the Ensample of the Widow, constantly bearing in the mean time these evils until he having respect unto their cry by his coming, do end their calamity and Affliction. C. Furthermore christ teacheth by this sentence that it shallbe no marvel if hereafter men faint in their evils, because they shall neglect the true remedy. And withal he meeteth with an Offence which we conceive at this day by the confusion of all things. For falsehood, cruelty, deceit, fraud, oppression, injustice, shamelessness, are in all places, the poor groan & sigh with oppression, the innocent are contumeliously outfaced: and God in the mean time seemeth to be a sleep in heaven, hereupon it cometh that flesh immagineth the blind government and rule of Fortune. But christ teacheth here that men are justly deprived of heavenly aid, because they will not stay themselves upon trust of the same. Othersome take this word Faith in this place for Integrity: but the former Sense agreeth best with the Text. 9 And he told this Parable unto certain which trusted in themselves, that they were perfect and despised others. 10. Two men went up into the Temple to pray: the one a Pharesie, and the other a Publican. C. This is an excellent and very profitable parable by which christ went about to cure a deadly disease, with the which all men for the most part are infected, that is to say, pride, by which we do exalt ourselves, not only above men, but also above God himself. It is wonderful that men are so blinded and deceived that they dare set up their peacocks tail before God and to boast of their merits unto him. For howsoever our ambition doth bewitch us among men, yet when we come into the presence of God, we ought to forget all our vain confidence & trust. Nevertheless every one thinketh that he is humble enough if he by dissimulation crave pardon. Hereby we gather how necessary this admonition of the Lord is. And christ in this parable reprehendeth two faults. Namely our wicked trust to ourselves, and also our Pride in despising our Brethren: the which spring the one from the other. For whosoever deceiveth himself by a vain trust, it cannot be but that he must needs exalt himself above his brethren. And no marvel for how should he not despise his Equals which is proud, and Exalteth himself against God? And whosoever is puffed up with trust of himself warreth wilfully against God, whose favour we have, only by denying ourselves, when we forsaking our own strength and Righteousness, repose our whole trust in his mercy. Therefore the Lord in this place speaketh against hypocrisy, which is much more hurtful than ambition. It is certain that hypocrites are always ambitious in the sight of God, for hypocrisy can not be separated from ambition. And this is much more worse then the other. For they which boast themselves before men, do peradventure in their hearts acknowledge their faults: but these men think so well of themselves that they imagine God to be bound unto them, and dare reason the cause with him. The blasphemies of none are more horrible than these. (Two men went up into the Temple) C. christ compareth two men together, both which seeming to have a Godly desire to pray, do notwithstanding differ far one from the other. For the Pharisie coming unto God with his external holiness bringeth the commendation of his life. But the Publican coming as an abject, because he knew his own unworthiness, fearfully insinuateth himself with a simple confession. And christ affirmeth that the proud Pharisie being rejected, the prayers of the poor Publican were accepted of God. Therefore the pharisees had an opinion of holiness above other men. Ma 4.7, Ma. 5.20. Ma. 23.5 Ma. 5.46. concerning the which, read these places noted in the margin. 11. The Pharisie stood and prayed thus with himself, God I thank thee, that I am not as other men are extortioners, unjust, adulterers, or as this Publican. C. Again, those two causes are noted for the which the Pharisie was rejected, namely, because he trusted to his own righteousness, & also extolled himself to the reproach of another. Yet notwithstanding he is not reprehended because he bragged of his free will, but because he trusted that God would be favourable unto him for the merits and deserts of his works. For this thanks gyeving which is set before us in the Person of the one, is not of him which glorieth in his own power and strength, as though he had gotten righteousness of himself, or had deserved any thing by his own labour: but he rather ascribeth it to the grace of God that he is just. And although he giving thanks unto God, confesseth that whatsoever good works he hath, they proceed from the goodness of God, yet notwithstanding, because he trusteth to his works and preferreth himself before another he and his prayer are rejected. Whereby we gather that men are not rightly humbled, although they think themselves unable to do any thing, except also they distrusting the merits of their works learn to place their salvation in the free mercy and goodness of God. A notable place: some think it sufficient if they take from men the Glory of good works, because they are the gifts of the holy Ghost: and so they judge us to be justified freely, because God findeth no Righteousness in us, but that which he hath given unto us. But christ goeth further, assigning not only the power of good works to the grace of the spirit, but also taking quite and clean from us all trust of works. For the Pharisie is not reprehended in this point, because he arrogateth that to himself which is proper unto GOD, but because he trusteth to his merits thinking himself worthy to have God favourable unto him. Therefore let us know that although a man ascribe unto God the praise of good works, yet notwithstanding if he imagine that their Righteousness is the cause of Salvation, or stayeth himself upon the same, he is condemned of perverse arrogancy, Moreover although this man doth not publish the fame of his own Righteousness with a loud voice, yet notwithstanding the inward pride of his heart was abominable unto God. And his boasting consisteth of two parts. For first of all he cleareth himself of that common guiltiness which is in all men, saying. (I am not as other men are) Secondly, he reckoneth up his own Virtues. He denieth himself to be as other men are, because he was not guilty of those offences which were common in the world. And it may be that he was not in the sight of men an Extortioner, an unjust person, an Adulterer and yet notwithstanding his prayer is abominable in the sight of God, because it is joined with a vain Confidence of works. 12. I fast twice in the week I give tithe of all that I possess. C. In that he boasteth that he doth fast twice a week, and that he giveth tithe of all his goods, it is as much as if he should say, that he did more than the law required. Even as the Monks boast of their works of supererogation, as though it were a small matter for them to fulfil the whole Law of God, For although every man is bound to give thanks unto God according to the measure of those virtues which he hath received; Yet notwithstanding there are two things to be noted: the first is that we be not puffed up with a certain trust as though we had satisfied God. Secondly, that we wax not proud in contemning our brethren. In both these the Pharisie offended, because he falsely challenging righteousness to himself, attributed nothing to the mercy of God: secondly, he condemned all men in respect of himself. And thanks giving had not been disallowed of christ, if it had not been defiled with these two vices. For the only hope of the Godly, so long as they are under the Infirmity of the Flesh, is the only Sanctuary of God's mercy, in the which they repose their whole Salvation. This Pharisie prayed void of care. And although his confession seemeth to proceed from humillitye, because he confesseth that whatsoever he hath it cometh of God: Notwithstanding because he exempteth himself from the number of sinners. He is justly rejected w his pray. For he which is most holy aught notwithstanding to acknowledge himself to be falty in many things: thus doth the just man, he confesseth from the Bottom of his heart that he is a sinner. Furthermore, when we pray we ought not to consider so much how greatly we have profited, but what we want as yet, and to this we ought to bend our whole mind. C. But it may be demanded how he was endued with so much holiness, which was blinded with so great pride and disdain. For so great Integrity doth not come, but from the spirit of God, which assuredly reigneth not in hypocrites. We answer that he deceived himself with an outward show of Virtues, as though the inward and secret uncleanness of the heart were not required. Wherefore though his heart were full of wicked lusts and desires, yet notwithstanding because he judged only after the outward show, he boasted of his innocency. Also it is to be noted that God in no place of the Law commanded his Servants to fast twice a Week, or weekly. Wherefore this fast was a voluntary exercise without the prescript of the Law. 13. And the Publican standing a far of, would not lift up his Eyes to Heaven: but smoate upon his breast saying, God be merciful to me a sinner. R. As in the Pharisie we have had an Example of hypocritical and Wicked righteousness before God, so in the publican we have set before as an example of true repentance, by which we attain true righteousness before God. For this publican though he had no countenance or credit in the sight of the world, yet notwithstanding, he obtained true Righteousness. (Would not lift up his eyes to heaven) C. The meaning of christ here to give a General Rule, as though it were needful to cast down our eyes toward the Earth so often as we pray: but hath only given us here signs of humility, the which virtue he commendeth unto his Disciples. And in this, humility consisteth, if so be we forget not our sins, but in condemning ourselves prevent the judgement of God: and do also confess our own unrighteousness that we may be reconciled unto God. And to this end pertaineth shame, which is always joined with repentance. For the Lord principally standeth upon this that the Publican seriously acknowledging himself to be miserable and in danger of utter Destruction, fleeth unto the mercy of God, and distrusting himself placeth his whole hope only in the clemency of God. C For although he be a sinner, yet hoping of free pardon, he doubteth not but to find God Favourable unto him, saying. (God be merciful to me a sinner.) He useth a very short prayer. But the purpose of christ is only to show that this man reposed his trust in the mercy of God alone. For it is commonly see that they which are of a contrite heart, can not express that which they would, and are constrained also with Shame to speak softly. The which two are always joined together where true acknowledging of sin is: that is to say. This grief, & this shame, the one expressed in his gesture, and the other in his prayer. And in that he imploreth mercy, he showeth in what he trusteth for he bringeth nothing with him but the confession of his fault. So that he entereth not into that presence of God to excuse himself: neither doth he allege any merits or satisfactions: but to obtain favour he acknowledgeth himself unworthy of the same. And verily seeing only remission of sins doth bring us into God's favour, we must needs begin at the same, if so be we desire to have our Prayers acceptable unto him. If any man moved by this place demand whether nothing else is to be required at the hands of GOD, but Remission of sins. We answer that christ meant not to describe here a form of prayer, but only went about to reprehend that false & counterfeit Righteousness, with the which hypocrites being puffed up, reject the grace of God. 14. I tell you this man departed home to his house justified, rather than the other: For every one that exalteth himself shallbe brought low and he that humbleth himself shall be exalted. C. Here he applieth his parable that we are not justified by merit, but by the grace of God. [Rather than the other) C. This is an improper comparison. For christ doth not prefer the Publican before the Pharisei, as though Righteousness belonged unto them both: but meaneth that the publican was accepted of God, whereas the other was wholly rejected. And this place plainly teacheth what it is properly to be justified, namely to stand before God, as if he were righteous. For the Publican is not therefore said to be justified, because suddenly he got a new quality, but because his sins being taken away, he obtained grace. Whereupon it followeth that righteousness consisteth in Remission of sins. Therefore, as a wicked confidence and trust did pollute and defile the Virtues of the Pharisie, that his Integrity which was commendable in the sight of the world, was of no price before God: even so the Publican being furthered with no merits of Works, obtained Righteousness only by Begging Pardon and that, because he had no other confidence but only in the clemency and goodness of God. But it seemeth very absurd that all men should be alike in this point, Objection. seeing the purity of Saints doth far excel this which is in the Publican. Answer. We answer, how much soever a man hath profited in the true Worship of God, and in holiness. Yet notwithstanding if we consider our imperfection still, we cannot rightly pray in any other form, then to begin with the confession of our own unrighteousness. For although some more some less, yet nevertheless all are subject to sin. Wherefore there is no doubt, but that christ here prescribeth a ●aw unto all men: as if he should say, that then we please God, when we distrusting our own works desire to be reconciled unto God. And verily, this ought to be one of the pillars of our faith, namely, that we are accepted of God, not that we have deserved so to be, but because he imputeth not to us our sins. Therefore this place is notable, not so much for that it overthroweth the righteousness of works, as that thereby we understand what it is to be justified, namely, by the mere grace and mercy of God, not to have our sins imputed unto us: to be accepted of God, not for the merit of works, but through Christ: as saith Saint Augustine, We are first justified, & afterward sanctified by the holy ghost. (For every one that exalteth himself) This sentence was as a common proverb, as was that also going before in the 14. Chapter verse 11. which the Lord used in the 23. Chapter of Matthew also verse 12. Where this is expounded. R. With the which sentence agreeth this saying of the virgin Marie, He hath put down the mighty from their seat, Luk. 1.52. and hath exalted the humble and meek. And the more general and common that this sentence is, the more diligently it ought to be be weighed & to be set always before our Eyes, that in prosperity we may learn to fear God, and in adversity to trust in him alone. For that which is spoken here is commonly seen to be true, both among men, and also before God, even as the very Examples of Things do declare, if so be thou weigh & consider a right, what it is to exalt, and what to humble ourselves. For he exalteth himself before men, which contemneth other in respect of himself, & reprehendeth all other men's doings, and only boasteth and commendeth his own. Therefore this man is dejected and contemned in like manner of men. And he humbleth himself which following his calling showeth himself dutiful and lowly to every one. And he which thus behaveth himself toward men is also exalted of men. But he exalteth himself before God which ascribeth righteousness to his own power, and not only that, but also all the gifts of God. So that Pharisie, by whom the parable was told exalted himself. Da 34.27. So Nabuchodonoser the King of Babylon exalted himself. 2. Ki. 15.2. So Absalon exalted himself thinking himself more worthy of the Kingdom than his Father. So Herode exalted himself, Act. 122.2 when he heard this shout. (The voice of a God, and not of a man. But what happened unto these? Surely even the same which is pronounced in this General Sentence. The more highly they exalted themselves, the greater was their fall. Again they humble themselves, before God, which feel their sins and have a humble Spirit and contrite heart for their sins and judge themselves worthy of eternal death▪ This is not feigned, but true humility: this is not hypocrisy, but true confession. Thus the Publican humbled himself, which acknowledged himself to be a sinner and unworthy to lift up his eyes to heaven. So David humbled himself saying. Have Mercy on me O Lord for I am weak: heal me O Lord, Psa. 6 3. for my bones are vexed. So Paul also humbled himself when he said. 1. Ti. 1.15. christ jesus came into the World to save sinners whereof I am chief. But what happened unto these? Surely, even the very same which christ pronounceth here shall happen to the humble. For the more deeply they are cast down, the more highly they are exalted again. Wherefore in high & lofty Majesty, and amidst the most excellent gifts of GOD, we must fear the judgement of GOD, and must not think arrogantely of our selves lest we be cast from aloft into the bottomless pit of Hell. 15. They brought also unto him Infants, that he should touch them: which when his disciples saw they rebuked them. R. When our Lord JESUS christ was Famous both by Doctrine and by miracles all sorts of men ran unto him, some one way affected and some another: but the better sore came unto him: either being in health to hear his sermons, and to learn the true way to Salvation. Or else sick and diseased to get their health. Seeing therefore christ disdained and rected not any sort of men, Parents brought their Children also unto him: not that their Infants might hear the Sermons of christ, or might be cured from this or that kind of Disease, but only that CHRIST might touch them: that he might pray for them: and laying his Hands upon them, might bless them, as we have showed in the 19 Chapter of Matthew Verse. 13. Where you may Read the Exposition of the rest unto the 31. verse following. 31. jesus took unto him the twelve, and said unto them. Behold we go up to Jerusalem, and all things shall be fulfilled to the son of man that are written by the Prophets. Ma 20.17 Mar. 10.32 C. The purpose of CHRIST in these words is to admonish his Disciples, because the time of his passion was at hand, and to provide aforehand that they might be encouraged, he seeing how they would be made afeard in time to come. And a double confirmation might be gathered out of these Words. For when they heard that to be foreshowed, which they saw afterward came to pass, they could not but acknowledge christ to be the Son of God. The other confirmation was of the hope of the Resurrection. For he said. The third day he shall rise again. 32. For he shall be delivered to the Gentiles, and shall be mocked and spitefully entreated and spitted on. R. Hear he evidently showeth that all the Prophets, Rom 4 ●5 Lu. 24.25 and .44. and the whole Scripture of the old Testament hath specially Respect hereunto, and doth above all other things handle this Argument, teaching that CHRIST must be delivered for our sins, and rise again for our justification. When he saith that the Scriptures must be fulfilled, he plainly teacheth his Disciples, that all Things shall happen unto him according to the will of his Father, who had so decreed as Testimony was given in the Scriptures. 34. AND they understood none of all these Things: and this saying was hid from them, so that they understood not the things which were spoken. R. This dullness and this ignorance sprang from no other Ground, than this, that they being blinded with the Opinion concerning the Carnal Kingdom of Christ could understand none of all these things which were Prophesied to come upon Christ concerning his contumelies & afflictions. Here therefore we see the weakness of man's wit infected with a perverse opinion: Many think that the disciples were so made afeard with the preaching of afflictions that they were mad as men out of their wits, insomuch that they understood nothing for a while. Whereby we see how great the weakness of our nature is. The Lord is never absent but reacheth out his hand unto us: but we will not receive the same. Notwithstanding we acknowledge that this admonition profited the disciples. For afterwards they began to remember them, so that they were not altogether unprofitable, though at the first they profited nothing. So that when we profit not at the first in the word of GOD, we must not be discouraged: For the word will have his force in due time. (And this saying was hid from them] C. The second & third time these words are repeated to show that the dullness in the Apostles was great, in that they knew not to what end the words of christ were spoken. And S. Luke doth propound and so oftentimes repeat the infirmity of the Apostles not to follow the same, not to flatter ourselves in our rudeness and ignorance, not also for the same to contenme the Gospel preached by the Apostles, but that glory may be given to God alone. For afterwards the APOSTLES showed mighty signs and wonders, and proclaimed the Kingdom of christ throughout the whole world. But because they were very rude men as they are described in this place to be, it is manifest that the glory belongeth not unto men but to Christ alone. A. who at the last endued them with great power from heaven. Read the story following in the 20 cap of Mat. verse. 29. ❧ THE XIX. CAP, AND JESUS ENTEred in, and went through jericho. C. Hereby it appeareth how little curious Luke was in observing the order of times. For after he declared the Miracle which he showed upon the blind Beggar when he was gone out of jericho. He now recited what happened in the city of Hiericho. 2. And behold, there was a man named Zacheus, which was the chief among the Publicans, and was rich also. C. We have here set before us a notable Example of Repentance in this Zacheus being one of the chief among the Publicans and a rich man, The which doth exaggerate the difficulty of conversion in Zache. For what was more difficile than a man which was chief of Publicans and rich also, to seek christ, and for the desire he had to see him to climb into the Top of a Tree. This showed a singular and fervent desire to see christ, which Rich men commonly disdain to do. It may be also that others desired to see Christ but there is good cause why Luke maketh mention of this man above all others, both for the quality of the person, and also for the wonderful conversion of the man which was sodaynelie wrought. S. Hereby we see that Rich men may be saved though it seem unpossible unto men. For those Things which are impossible with men are possible with God. 3. And he sought means to see jesus what he should be, and could not for the press, because he was little of stature. B. We must note here the order of justification in Zache, and the force of repentance. First, he was moved with a desire to see Christ by the fame which he heard every where of him, and by the spirit of the Father drawing him to the Son. C. For although faith as yet was not framed in Zache, yet notwithstanding this was a certain preparative. For he could not so greatly desire the sight of Christ, without a heavenly motion, to that end which by & by followed. For some no doubt were driven by vain curiosity, to come also from far to see Christ: but the end and success declared that the seed of piety was included in the mind of Zache: so the Lord oftentimes before he manifest himself unto men, doth inspire them with a blind affection by which they were carried unto him, as yet hidden and unknown unto them. And although they have no reason for that which they do, yet notwithstanding they lose not their Labour, for christ will show himself unto them in due time. B. Wherefore we must note in Zacheus this fervent desire of seeing christ, who doth not only desire to see, but doth also declare with what zeal he was moved. Let us bring the like mind, and Christ will meet with us. But whereof cometh this desire? Surely, not of Flesh, but only of the spirit of God, who so worketh in us, that we ourselves seem Authors, Rich men which are to themselves, had rather have one farthing then the sight of christ. Therefore this preparation of Zache came of God and not of himself. A. For what can we do of ourselves else, but draw ourselves more & more from God? Therefore we must note that which the Apostle saith. It is GOD which worketh in you both the will and also the work according to his good will. Phi. 2.13. 4. And he ran before, and climbed up into a wild fig tree, to see him, for he was to come that way. R. Luke here giveth us to understand that Zache had knowledge and feeling of his sin, and thought in himself that God would not suffer his wickedness and deceit to go always unpunished and that he heard say that a certain man called jesus went abroad, whom men reported to be christ, which forgave sins, and promised unto men willing to repent, the Kingdom of God. hereupon then he being inflamed with a desire to have Remission of sins, first of all desired to see who jesus was: but when he could not see because of the press of people he ran before and claim into the top of a wild fig tree. Whereby appeared his exceeding desire to see christ. B. For rich men for the most part are proud and full of disdain, and love to seem grave, specially before a great multitude of men. But this man though he were rich and in his state and calling a prince, was notwithstanding not ashamed in the sight of the whole multitude to climb up into a tree like a Boy: the which peradventure he would not have done if so be any prince of this world had passed by. But now he regardeth not the scoffs & scorns of men. so that he may see christ. Whereby we may gather that Zache sought in jesus more than the outward sight of his person. 5. And when jesus came to the place he looked up and saw him, & said unto him, Zache, come, down at once: for to day I must abide at thy house. C. This is a singular example of grace, in that the Lord preventeth Zache, and tarrieth not bis bidding, but of his own accord biddeth himself to be his guest. We know how odious and detestable the name of a Publican was at that time, the which Luke a little after expresseth. Notable then was the humanity of the son of God, to come unto him, whom the common sort of people did hate, and that unrequested. But it is no marvel if he vouchsafe so to honour him, whom he had drawn unto him before by the secret motion of the holy Ghost: because it was a more excellent gift to dwell in his heart, them to enter into his house. S. therefore he rejecteth not this Publican, but willingly without bidding he came home to his house: who durst not presume to request him. So in like manner he is ready to receive every one of us, so that there be in us a hearty repentance. Furthermore we must note, that Zache had not only that which he desired, but also a great deal more: for he had Christ to be his guest, whom he desired only to see. Even so God giveth unto us oftentimes more than we desire, or than we look for. Therefore let us only offer ourselves unto him, and he will give us much more than our heart can desire. A. We have many examples of this exceeding goodness of God towards men in the holy Scriptures, which testify that godly men have received much more than either they desired or hoped for. Phi. 2.13 6. And he came down hastily, & received him joyfully. R. Here now, Faith evidently bursteth forth, and showeth itself in Zache, which was before but begun in him. He did not only without delay speedily obey christ, who called him out of the tree, and also received him to his house with great joy, but also entertained him into his heart and mind with great Faith. C. In that therefore he obeyeth so readily and speedily coming down from the tree received christ joyfully, we may therein more evidently behold the power and direction of the holy ghost. For although he 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 from a rich man, but from 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 town dwellers, and peradventure some of those that followed christ murmured because he went in to tarry with a man of evil Fame, and specially without bidding. Even so the World neglecting the Grace of God offered unto it can not abide that the same should be offered elsewhere. But let us see what an unjust and wicked murmuring this was. They think it absurd that christ should give so much honour unto a wicked man. For this word (Sinner) in this place (as in many other places also is not taken in the common sense, but it signifieth a man of filthy and most wicked life. Admit that Zache were such a one, yet for all that they should have considered christ chose him to be his host. For while they murmur without the doors the Lord within, setting forth the Glory of his name, doth refute their wicked cavil. For the conversion of Zache was a wonderful work of God: neither was there any cause why they should note Zache of Infamy. He was a receiver of Tribute, a tolle-gatherer: but to gather tolle or Tribute was of itself no Offence: but this order was therefore hated and ill spoken of among the jews, because they thought nothing more unmeet than that they should be Tributaries. But whatsoever Zache was, yet notwithstanding the humanity of christ was laudable and not to be blamed in that he denied not to help a miserable man, to bring him from destruction to Salvation. So that he cared not for offence, but executed the will of his father. With the like fortitude & boldness all the ministers of God's word ought to be endued that they may more regard the Salvation of one Soul, than they do account of the murmurings of Ignorant and wicked med. B. Furthermore, these murmurers show what wicked cavillers they were, because in murmuring against christ, they accused his Father which sent him, whose coming was profitable as may be gathered by the answer of Zache. By which answer we may behold the fruit which springeth by the coming of christ. 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 giveth also the half of his goods to the poor. This verily is the work of GOD: against the which whosoever shall speak shall be eniurious unto God. 8. And Zache stood forth and said unto the Lord. Behold Lord the half of my Goods I give unto the poor, and if I have defrauded any man, I restore him four fold. R. These things which follow in Zache are true works and good in deed, and such as the word of God requireth pertaining to the Lawful Fruits of Repentance. By this success we ought to judge of the deed of christ. (Behold Lord the one half of my Goods) C. These are the words of one truly acknowledging his sin, & touched with the spirit of God to begin to lead a new Life. And this conversion of Zache is described by the fruits and external signs. Because it was likely that he increased his riches to the loss and hurt of many, he was ready to restore four fold. Furthermore, he giveth the one half of his goods to the poor. Some man may give all his goods to the poor, whose Liberality notwithstanding is nothing esteemed before GOD: but although there is no mention made here of inward repentance, yet nevertheless Luke meaneth that from that only Root there sprang a Godly desire which he commendeth in Zache. Even as Paul speaking of Repentance exhorteth us to these Duties by which men may know that we are renewed, saying. Let him that stole steal no more, but rather let him labour with his hands the thing that is good, that he may help the poor and needy. 3. Ki 3.12. Luke. 1.13 Therefore we must begin with the heart, but our repentance must also be declared by good works: not that by this satisfaction we may redeem the punishment which we have deserved before God: for we cannot make satisfaction to god: for them we should overthrow the benefit of Christ's death. This Zache doth not redeem the punishment which he had deserved before God, but blotteth out the offences made before men. If a man have done any man wrong he ought to make restitution. For this is Christian recompense to come into favour with him whom thou hast hurt. This doth Zache: he forsaketh his fraud, deceit, and oppression, and he promiseth also to give one half of his goods to the poor. C. And let us note that Zache doth not offer unto God the pray of his Rapine and Robbery as many rich men do which give unto God part of their evil gotten Goods that they may have more liberty to oppress and deceive afterward, and that the Injuries done aforetime may escape unpunished: but Zache doth so sacrifice the one half of his goods to God, that he intendeth to make recompense for all the wrongs he had done. Whereupon we gather that the remainder of his goods after satisfaction, were well and lawfully gotten. So that Zache was not only ready to make restitution of whatsoever he had gotten by fraud, but also giveth his just and rightly gotten patrimony to the poor. Whereby he showeth that of a wolf he is not only become a sheep, but also a Shepherd. Moreover Zache by his example hath not necessarily tied all men to give a way half their goods: but we must only observe the rule which the Lord prescribeth here, namely that we consecrate ourselves, and all that we have to a holy and Godly use, and so it will come to pass that every man shall help the poor as he is able. R. charity ought to moderate all these things. So the widow cast only two mites into the Treasury, Lu, 2i, 1 Ma. 10.42 and had her commendation of the Lord. So a Cup of cold water given hath his reward. And S. Paul saith. For if there be first a willing mind, it is accepted according to that a man hath, & not according to that he hath not. Truly not that other be set at ease, and ye brought into cumbrance, etc. 2. Co. 8.12 And again: He which soweth little shall reap little: 2. Co. 9.6. and he that soweth in giving largely and freely shall reap plenteously. Let every man do as he hath purposed in his heart, not grudgingly or of necessity: For God loveth a cheerful giver. Therefore, in that Zache giveth the one half of his goods unto the poor, it is not the prescript and ordinance of Christ as touching the quantity: but it is the willing Liberality of that faith and Charity in Zache. If he had promised to have given but the third part of his goods, christ would not have rejected the same, who vouchsafeth to receive a cup of co●de water so that it come from a sincere affection of the giever. Therefore let us learn of this man to bring forth the fruits of true repentance. 9 jesus said unto him. This Day is Salvation come to this House: because that he is also the Child of Abraham. C. christ giving testimony unto Zache, pronounceth that there is no deceit or dissimulation in him: and yet notwithstanding he doth not ascribe the cause of salvation to Zaches good works: but because that conversion was an assured pledge of God's adoption, he doth justly thereof gather that the same house was the heir of Salvation. And this is the meaning of Christ'S words. For, because Zache was one of the Sons of Abraham he affirmeth that his house was saved and he which will be reckoned among Abraham's Children must necessarily follow his Faith. Yea the Scripture giveth this praise properly to Faith, that it discerneth the true Children of Abraham from foreigners. Therefore let us know that the same is commended in Zache, for the which it came to pass that his works were acceptable unto God. And there is no doubt but that Zache was taught by christ before he was converted. Wherefore this was the beginning of Salvation to hear christ preaching concerning the free mercy of God, concerning the reconciliation of men unto him, and concerning the redemption of the Church and that this Doctrine was to be embraced by Faith. Therefore not only Liberality is commended in Zache, but Faith also by which his Works were accepted. And whereas christ saith that salvation is come to this house, he meaneth the person of Zache. For because God when he adopteth the master of the house, promiseth that he will be the God of the whole house also, by right Salvation is extended from the head to the whole body. A. We see also here that to be true which the Lord said to the Rulers of that people. Ma. 21.31 The Publicans and Harlots shall enter into the Kingdom of God before you: 10. For the Son of man is come to seek and to save that which was lost. R. In these words christ maketh answer unto their murmuring which said that he went to tarry with a man that was a sinner: the which he confuteth by his office, which is to seek and to save sinners C. Moreover lest the former Life of Zache might seem to have excluded him from salvation. christ beginneth first with his office proving thereby that there was nothing in this conversion or change which ought to offend any man: because he was sent of the Father to save those which were lost. R. For they which are strong have no need to the Physician, but they that are sick. Ma 9.12. This sentence of christ verily is a Golden sentence, setting forth unto us the chief & proper Office of christ for that which he came into this World. For they which are afflicted, and are at the brink of destruction, think because of their misery that they are not regarded of christ, and that there is no way for them, by which they may attain Salvation. But christ for this cause specially came into the world to seek and save that which was lost. One perisheth with sins, another with sickness, another with poverty, another with infamy, and another with the horror of death, and of hell. What then? Shall we therefore despair? God forbidden. But we must then specially be of good cheer, & hope & trust for the best. For christ came not because we first sought him, but to seek us, & not only to seek us, but also to save us: and to save not that which was whole and in good case, but that which was lost. Read the self same sentence in the 18. Chapter of Math. Verse 11. The which Saint Paul expoundeth thus. It is a sure saying & by all means worthy to be received that jesus christ came into the World to save sinners. 1. Ti. 1.15 11. And as they heard these things he added and spoke a parable because he was nigh to Jerusalem, and because they thought that the Kingdom of God, should shortly appear. R. Now followeth the parable of a certain nobleman, who going into a far Country to receive a Kingdom, & calling his Servants unto him, gave unto every one of them a Pound, that in his absence they might be occupied. And, upon what occasion Christ told this parable, the evangelist showeth in few and manifest words. BU. The Disciples (as we have said oftentimes) thought that the Kingdom of christ should be Carnal and Earthly, and that it should even shortly begin at Jerusalem. Wherefore the Lord showeth that his kingdom shall be celestial: and that he would ascend into heaven when he had disposed and ordered his Apostles, and given to them the holy Ghost to go forth into the whole world, that is to say, to bring them by the preaching of the world to the Kingdom of christ. C. How be it this is monstruous ignorance, that the disciples being so oftentimes taught concerning the Death of christ at hand, would notwithstanding still talk of his kingdom. And here was a double error: First, that they imagined a blessed rest without the cross, Secondly: because they judged of the Kingdom of God by carnal reason. Whereby it doth appear how slender and obscure their Faith was. For although they had tasted the hope of the Resurrection, yet notwithstanding it was so small that they held nothing firm and certain concerning christ. They believe the redeemer which was promised long before, whereby they conceive the hope of the renovation of the Church, but the same knowledge turneth by and by into feigned imaginations, which either pervert or obscure the force of his Kingdom. This is brutish dullness to hasten to the Triumph before the battle was begun: specially seeing christ a little before told them that a sharp and and shameful death tarried for him. A. Thus we see that many infirmities remain in the Saints, and great imbecility of faith oftentimes, to the end we may know that Salvation cometh of God, and might crave of him daily the increase of our faith. 12. He said therefore. A certain noble man went into a far country to receive for himself a kingdom and to come again. R. first let us see here whom this Noble man doth represent which went into a far country to receive a kingdom: for it is a parable. This Noble man is our Lord and saviour jesus christ. For he goeth now to Jerusalem not to receive an Earthly or Corporal Kingdom (as the Apostles dreamt) but that he might go from thence into a far Country to receive a spiritual and everlasting Kingdom. The death of christ is his going. A. Even as it is said in john. Before the feast of passouer jesus knowing that the hour was come that he must go out of the World to the Father. etc. Iho. 13. ● (Into a far Country. C. The far Country, signifieth all that time in the which Christ is absent from us, even from his death until his coming again to judgement in the last day as we have showed in Math. (To receive for himself a Kingdom) R. The resurrection of christ from death and his ascension into heaven is a receiving of the heavenly kingdom the which Kingdom christ hath so received that he hath not forsaken his Church (for he said. Ma. 28.29. I will be with you unto the end of the world) But because he doth not rule in this world a corporal kingdom. A. For thus he testifieth concerning the condition of this Kingdom. Iho. 18.39 My kingdom is not of this World (And to come again.) S. That is to say, in his second coming to judgement. A. For it was said unto the Galileans which beheld and wondered at him as he entered into heaven. Ye men of Galilee why stand ye gazing up into heaven? Act. 1.11. Act. 3.19. Phi. 3.20 1. The. 4 16. This same jesus whom ye see taken up into heaven shall so come even as ye have seen him go into heaven. S. Peter also hath the like. 13. And he called his ten Servants and delivered them ten pieces of money saying unto them Occupy till I come. A. The Evangelist Matthew expresseth not the number of the Servants as doth our Evangelist here: Ma. 25.14 but he maketh mention of a greater sum of money R. Therefore when christ took this journey, he called his ten Servants, and gave unto them ten pounds to every one a pound, that they might be occupied in the time of his absence. These Servants are the Apostles and preachers of the word to whom christ committed the office and ministery of preaching the Gospel. For by the Gospel as the church is builded, so the Riches of Christ are increased, which riches are men obtaining Salvation by faith in christ. To every one as (saith S. Paul, is grace given according to the measure of the gift of christ. Wherefore, he saith. When he ascended into heaven he led Captivity captive, and gave gifts to men. And strait after the same Apostle saith. He gave some Apostles, Ephe, 4. 7● and. 11. some Prophets, some evangelists, some Shepherds and Teachers to the gathering together of the Saints into the work of ministration, into the edefyinge of the body of Christ. Furthermore we understand here all those which are called by the Gospel to the faith of jesus Christ. For to every one of these GOD hath given proper and special Gifts, as well Spiritual as corporal. There are diversities of gifts, yet but one spirit, and there are differences of administrations & yet but one Lord, & there are divers manners of operations, yet God is one which worketh all in all. Therefore the gifts of God (whether they belong to the mind as knowledge & wisdom: or to the body, as health comeliness Fortitude, Riches, and such like) are given to this end of God that until christ come to judge the quick and the Dead, every one may be occupied to increase the Riches of our Lord and also to exercise in themselves faith and charity. For when the Lord gave unto his servants these pounds, he commanded them saying (Occupy till I come) A. What it is to occupy, and why the life of the Godly is compared to occupying we have showed in Matthew. R. He doth not occupy well, who being Rich oppresseth the Poor and pilleth others by fraud and deceit, but he is well occupied which useth his riches according to the will of the Lord, to help the Church and the poor. He doth not occupy well which being endued with Power, abuseth the same to Tyranny, but which bendeth the same to the preserving of the common Wealth, and of the Church. He doth not Occupy well, which having Wisdom disdaineth other in Respect of himself: but which giveth Counsel to such as want the same. Therefore every gift of God hath his lawful occupation which must be followed according to the word of God. And it is not to be omitted that this noble man gave not all the pounds to one man, but to every servant a pound. This was done to declare that he giveth nor all gifts to one man, but to every man his several and proper gift. For there is no one man that hath all gifts, and needeth not the gifts of other men. The body (saith S. Paul) is not one member, but many. And the Eye cannot say to the hand. I have no need of thee: 1. Co. 12.14. neither can the head say to the feet. I have no need of you. etc. 14. But his Citizens hated him, and sent a messenger after him saying we will not have this man to reign over us. R. The citizens of christ were the jews. For Chyrst was promised unto them, & was at the last borne of their stock. They ought there above all other to have acknowledged Christ their king, but these were the first of all other that rejected him, that he might not reign over them. For this is to send a message, joh. 1.11. and to say (We will not have this man] He came into his own, and his own received him not. A. Further more they said. We are Moses Disciples. Io. 9.28 We know that God spoke unto Moses, but as for this fellow we wots not whence he is. And again. We have no King but Caesar. Io. 19.15. S. Luke also showeth that the Rulers of the jews, the Elders and Scribes and Annas the chief priest, and Caiphas, and john, and Alexander, and so many as were of the Priesthood, assembled themselves together at Jerusalem after the Resurrection of christ and calling the Apostles before them, setting forth the Kingdom of christ by the preaching of the Gospel, commanded them with threatenings not to speak or to teach any more in the name of jesus. Ac. 4 5.18 What else was this but to reject christ the Chief King & Lord, and with presumptuous bouldenesse to say. We will not have this man reign over us? B. Whereupon the Apostle Paul spoke thus unto the jews. Act. 13.45 It was meet that the word of God should first have been spoken to you, but seeing ye put it from you and think yourselves unworthy of everlasting life, lo we turn to the Gentiles. Moreover these words. We will not have this man to reign over us, may be very well applied to the Turks & Saracens which deny jesus christ, and also to the Papists which persecute the Gospel of christ. Finally the Wicked and Impenitent which have most need of all other to hear the preaching of the Gospel, do notwithstanding deride and despise the same. A horrible thing to be spoken. As often as men do persecute the Gospel, & deride the word of God, do sin, so often as they send a messsage unto Christ and say. We will not have this man to reign over us. The Pope which fryeth the preachers of the Gospel in the fire, sendeth after christ and saith. Reign not thou after me, but Satan shall Reign. The drunkard saith. Reign not thou over me O christ but let Bacchus reign. What is he that is able to number them which rebel against christ, & refuse to bear his yoke. 15. And it came to pass that when he had received his kingdom and returned, he commanded these Servants to be called unto him to whom he had given the Money to wit, how much every man had done in occupying. A. Concerning the return of Christ to judgement we have spoken before. R. christ in this time doth patientely bear the messages, the which notwithstanding are very contumelious, he winketh and holdeth his peace, but he will not always hold his peace. [He commanded these Servants to be called) R. This shall be when christ shall call men before him, to whom he hath given gifts whether they be corporal or spiritual. And therefore in another place he saith. When the Son of man cometh in his Glory, and all his holy Angels with him, then shall he sit upon the Seat of his Glory, and all Nations shall be gathered together before him, Ma. 25.31 and he shall separate them one from another. And again he saith. The hour cometh when they that are in the graves shall hear the voice of the Son of man, and come forth, they that have done good into the resurrection of Life, & they that have done evil into the Resurrection of Condemnation. And S. Paul saith. We shall all be brought before the Tribunal Seat of christ, Iho. 5.28. for it is written, I live, (saith the Lord) every knee shall bow before me, and every tongue shall confess unto God. Therefore every one of us must give an account unto God. Rom. 14.10 16. Then came the first saying Lord thy piece hath gained ten pieces. R. Among all the men which shallbe brought before the Tribunal Seat of christ, there are four orders noted unto us by the Servants and Citizens in this parable. The first Servant (which with one pound gained ten pounds, and heard it said unto him. Well thou good Servant, because thou hast been Faithful in a little, have thou authority over ten Cities) doth signify that sort of men which have used their gifts in the chyefeste degree of Faith and Charity (so much as is possible to be done in this mortal flesh to the honour of God, and to the profit of their Neighbour. In this Company, Moses is comprehended, whom when the Lord had made Ruler over the people of Israel, rather desired to be blotted out of the book of the living, and to be stoned of the people, then to forsake that people, and to leave them to Destruction. David, the Prophets, Paul, Ex. 32.32. and other the Apostles, which with their one Pound gained ten pounds are to be reckoned in this Order, that is to say, which so faithfully followed their calling that in the judgement of man, they wanted nothing that was requisite for faith & Charity. 18. And the second came saying. Thy piece hath gained five pieces. R. This Servant signifieth that sort of men which with mean faith & charity walked in God's calling. Such are all the common sort of Godly men which by faith lead a life irreprehensible. A. which always have this before their Eyes, Be ye holy, for I am holy. 1. Pe. 1.16 Eph, 5.11, 20. And another came saying. Lord behold here is thy piece which I have laid up in a Napkin. R. This third Servant which laid up his money in a Napkin, and accused his master of Tyranny, representeth the third sort of men, which are Hypocrites. For Hypocrites because they want a true and Liberal saith in God through christ. first of all think God to be a tyrant. For the manner of tyrants is, to take up that which they laid not down, and to reap that which they sowed not, that is to say, to take that which is other men's by violence. The manners hypocrites attribute unto God, & think that because God hath given a Law which no man is able with his whole strength perfectly to fulfil, he doth unjustly require the same to be fulfilled of men, & doth cruelly condemn men for that not fulfilling of the same. Secondly, they lay up their pound in a Napkin, that is to say, they forsake the lawful calling of God, and those good works which God hath commanded and follow their own Superstitions, their consciences not only doubting of the mercy of GOD, but also fearing his wrath. But what followed at the last? 22. Then he saith unto him. Of thy own mouth will I judge thee, thou evil Servant: Knewest thou that I am a straight man, taking up that I laid not down, & reaping that I did not sow. R. First of all hypocrites are reprehended and condemned upon their own words. For if so be they think God to be a cruel tyrant, why do they not follow that way, by which GOD may be made a favourable and merciful Father? And if so be they feel by Experience that a man cannot fulfil the law with his whole strength, why do they not seek for that way, by which the righteousness of the law may be fulfilled in them after another manner? And this way is a true & lively faith in jesus christ. For after that jesus christ is received by Faith. GOD which otherwise is a severe Exactor of his Law, is not only reconciled unto him that believeth, and forgieveth his Sins, but also imputeth unto him all the righteousness of christ, indewing him with his holy spirit, that he may not only have the perfect fulfilling of the Law in christ through Faith, but may also himself by his own works follow the Law of God, so far forth as may be done in this Flesh. And this is to give the Lord his own again with advantage. For jesus christ is our portion, who being received by Faith, bringeth with him the Gift of the fulfilling of the whole Law. For the Exposition of the rest unto the 26. verse, read the 24. cap. of Mat. verse 28. 26. For I say unto you, that unto every one which hath shallbe given, and from him that hath not shallbe taken away, even that he hath. R. This judgement against Hypocrites must be diligently noted. And this sentence is taken from the common manners of men. For in this world among men the matter standeth so that they which are rich, are honoured of other men with Gifts and rewards, & their Riches do increase, but they which are poor are not only neglected, but also have that little which they possess taken from them. But our Lord doth always that thing lawful in his judgement against hypocrites, which the men of this world do some time unlawfully. For the Godly do truly follow their vocation by faith, not only for the rewards sake, but also because they have a delight and pleasure to obey God's will, and to follow Virtue, although there were no reward appointed for the same. And although they always follow good works, yet notwithstanding they say we are Unprofitable servants. But Hypocrites do nothing but for a reward, and do promise unto themselves for their merits not only the Felicity of this world, but also great happiness in the Kingdom of heaven. But when they come to the judgement of God, those hypocrites are so far from having that which they looked for, that the same which they made surest account to enjoy, shall be given only to the Godly: and they themselves cast into utter darkness. And this is to take away that one pound from the unjust Servant, and to give the same unto him that had ten pounds. For as in this world Gifts are geeven unto rich men that they may be more rich, and from the poor that little which they have is taken away. Even so in the judgement of God, to those that have christ by faith, the true Felicity, the fruit of faith is given, which hypocrites arrogated to themselves only for their merits, & they which have not Christ by faith, as they are deprived of true felicity, so if they possess any part of God's gifts, they shall have no fruit at all thereby, but the whole Fruit thereof shall come to the Godly alone: the which God hath approved by divers examples in this world. david had faith and the works of faith, but Saul the hypocrite had neither true faith, nor yet the works of faith. But what ensued? To david which had, the Kingdom was geeven that he might abound: & from Saul which had not, the kingdom was taken away which he had. Mathias had faith and the works of faith. judas Iscariot, had neither faith nor the works of faith, to Mathie therefore which had, the Apostleship was given, and from judas which had not, the Apostleship which he had was taken away. Wherefore though in an other place we are forbidden to covet another man's goods: yet for all that in this place there is a lawful way set before us, whereby we may without sin, yea, with great righteousness, covet that which is none of our own, to wit, christ, whom we ought to get by faith, and to follow the present calling of christ with all diligence. Read the 13. of Mat. verse 12. and 25. cap. verse. 29. 27. Moreover those mine Enemies which would not that I should reign over them, bring hither & slay them before me. R. Last of all the Citizens which hated their Lord, and sent a messsage after him saying. We will not have this man to reign over us, do represent the fourth sort of men, that is to say, those which persecute christ and his Gospel. In the number of persecutors, the chief and principal are the jews, who killed the Prophets, and christ himself: secondly those Popes, Bishops, and tyrants which hate the word of God & the Professors of the Gospel. Thirdly, Epicures and Contemners of Religion, and with them all wicked and impenitent Persons. What then shall become of these? Hear the judgement of the Lord. (Bring them hither and slay them.) BU. christ alludeth to the manner of the Princes of this World which command Rebels to the slain in their presence, when they have recovered their Kingdom from their rebellion. But he meaneth that everlasting Death is prepared for unbelievers, and Blasphemers, of which he speaketh in another place. Go ye cursed into everlasting fire prepared for the Devil and his Angels. Ma. 25.41 But the purpose of christ was not only to terrefye those Rebels with the horrible vengeance of God against them, but also to keep those that be his in the faith of Subjection. For it is no small Temptation to see the Kingdom of God dispersed by the treason and Rebellion of many. Therefore to quiet ourselves in trouble, christ saith, that he will come, and by his coming will take vengeance on the wicked. R. christ the Son of GOD hath spoken this. Therefore Heaven and Earth shall sooner pass than his word fail. Concerning the Exposition of the 28. Verse. Read the 22. Chapter of Matthew. Verse 26. And for the other verses next following them, read the 21. cap. of Matthew, verses. 1. and. 2.3. and 6. 33. And as they were a losing the Colt, the owners thereof laid unto them. Why lewse ye the colt? R. This is another miracle in that the owners of the Ass and the Colt are so son pacefied with one word, insomuch that they suffer strange and unknown men to carry away the Colt. By this place it is declared with what power and weapons the kingdom of christ is defended in this world and preserved. For christ when he commanded the Disciples to bring the Ass, willed them not rail upon the owners to beat them, and by Force of arms to bring the same with them, but only to answer them with his word, and by his word to do that which they were commanded. For the word that is to say, the preaching of the Gospel (which is the commandment of christ) is that Instrument by which the Kingdom of God is set up and preserved. This Sword and these weapons are ours. We spoke not now of the Office of the civil magistrate, who hath to use the sword according to the Laws, and to defend his Subjects that they may lead a quiet life with all Godliness and honesty: but we speak of the office of the Apostles and ministers of the Church, whose Sword is the word of God, by which Sword, not only the external face of the Church is preserved, but also the conscience is in safety from the invasion of Satan that we may be brought to everlasting Salvation. Concerning the exposition of the rest which followeth unto the 41 verse. Read the 21. Cham of matthew verses. 7.9.12.14. 41. And when he was come near he beheld the City and wept on it: 42. Saying: If thou hadst known those things which belong unto thy peace, even in this thy Day, but now they are hid from thine Eyes. (And when he was come near] R. Now the Evangelist showeth how Christ was affected toward his people the jews, when he was come into the view of Jerusalem the Metropolitan City of jury, (And wept on it) C. Seeing christ desired nothing more than to discharge the office which the Father had committed unto him, and knew that this was the end of his calling, to gather together the lost sheep of Israel, he wished that his coming might be wholesome and profitable to all men and saving health. This was the cause why he being touched with mercy and compassion wept for the imminent Destruction of Jerusalem. For when he considered that the same was ordained of God to be the holy Seat in the which the covenant of everlasting Salvation should abide, the Sanctuary from whence Salvation should come to the whole world, it could not be but that he must needs greatly Lament the Destruction thereof. When also he saw that people to perish miserably by their own Ingratitude and malice, which was adopted to the hope of Eternal Life, it is no marvel if he could not refrain from tears. And whereas some think it very absurd for christ to bewail that Evil which he might have helped, they may easily be answered. For as he descended from heaven, that taking upon him our flesh he might be a witness & minister of Gods saving health, so in like manner he took upon him the true and natural Affections of man, so far forth as was necessary for the function which he had taken in hand. And we must wisely weigh and consider what person he representeth when he speaketh or seeketh the Salvation of Mankind: Even as in this place, that he might faithfully fulfil the commandment of his Father, it was necessary for him to desire that the fruit of Redemption might come to the whole body of God's Elect people. In that therefore that he was given unto this people to be a minister of Salvation, he bewaileth their Destruction according to his office. We confess he was God: but so often as it was meet for him to execute the Office of a teacher, his godhead rested and hid itself, as it were, lest it might hinder the office of a mediator. There these tears of christ were not feigned, he did not as players commonly do which counterfeit their gesture but it was a true affection which braced forth those Tears from him. And there is no doubt but that he would wholly frame and bend himself to that people to whom he was sent. And as he was man, so he was moved with compassion, as the Apostle Paul teacheth saying. We have not such an high priest as knoweth not how to have compassion on our infirmities etc. Herald 4.15. There is nothing more proper to the Nature of man than affections, specially of humanity. Therefore as he was God, he was immovable from that which he had decreed in the beginning and as he was man appointed to be the saviour of the people of the jews, he sorrowed for that he saw Jerusalem to refuse so great Grace offered unto her, and because she knew not the fruit of his coming. Rom. 15.8. Paul saith the christ was a minister of the circumcision. And the Lord himself saith. Ma. 15: 24 I am not sent but to the lost sheep of the house of Israel. C. He came not therefore to this end that the jews might feel his wholesome coming. So that when he saw that he was come in vain to the jews to whom he was specially sent, he abstaineth not from tears when (I say) he saw the chosen City, in that which God would be called upon to reject the author himself of Salvation. Moreover by this his weeping he did declare that he did not only Brotherly Love those for whose sake he was sent, but also that the spirit of fatherly Love was powered by God into man's nature. (If thou hadst known) This is an abrupt kind of speech. C. For we know that they in whom there are vehement affections, can not utter their meaning so fully as they would. Moreover it may be that two affections meet here together: for christ doth not only take Compassion upon the Destruction of the City: but doth also cast the unthankful people in the teeth with heinous wickedness for that they rejecting the Salvation offered unto them, willingly brought upon themselves the horrible judgement of God. B. For it is likely that this Cogitation disquieted the Lords mind. Behold I come unto thee O Daughter Zion and Jerusalem, thy King and thy Saviour, even as thy Prophets have promised thee: But poor and humble. Therefore thou contemnest me, at whose hands alone thou mightest receive righteousness & Life. O that thou hadst known the things which belong unto thy peace and hadst not been so blind in thine own evil; And that in this thy Day when so many & so wonderful things do call thee to know these things. For now whilst thou hast me preaching the Kingdom of Heaven unto thee, that day of salvation & visitation is risen upon thee which thou oughtest to know by my life, by my Doctrine, & by so many miracles lately showed. But (O thrice yea, four times unhappy) now these things are hidden from thine eyes: therefore thou art outrageous & mad against me, and seekest my Blood, whom thou oughtest with most Ardent affection to receive for thy Saviour and King, as doth this multitude. hereupon it shall come to pass, that thou being besieged of thine enemies, shall at the length be laid even with the ground, thy Children being slain and thy houses and costly building being beaten down, insomuch that in thee one stone shall not be left upon another. The which unspeakable evils shall therefore come upon thee, because thou hast not known this present time of thy visitation, in that which my Father's Grace hath visited thee by me, and hath gently called thee to Salvation, as he never did before, nor never shall hereafter. (And that in this day) C. This is an amplification taken of the time: as if he had said. Although thou haste been hitherto most obstinately wicked against God, yet notwithstanding it were now time to repent. For my father hath ordained me as the only remedy. Now therefore if thou knewest. It is an exclamation even from the bottom of the heart: but with so great affection that sorrow suffereth him not to proceed with the whole sentence. Even as when we sorrow extremely our mouths are stopped. C. And he giveth them to understand that the Day is now come which was ordained by the Eternal Counsel of God, for the salvation of Jerusalem, and promised by the Prophets, but if they took not this opportunity, the gate of Salvation should be shut up for ever. This Scripture useth this manner of Speech. Now is the accepted time, Esa. 49.8. 2. Co. 6.2. now is the Day of Salvation. Also it is said. Esa. 55.6. Seek the lord while he may be found, call upon him while he is nigh. A. Howbeit otherwise this word (Day) may be taken in the good, Psa. 137.7. and in the evil part, as. Remember the Children of Edom (O Lord) in the Day of Jerusalem. etc. For this word (Day) is taken aswell for the judgement as for the mercy of God. When he punisheth he calleth also to repentance: but his mercy is greater when he calleth us by clemency and pity, and not with stripes and affliction. But we must note that the Lord doth oftentimes call us, specially (that is to say) more openly at one time then at another. Sometime he seemeth to forsake his Church, even as if the truth were quite extinguished as we have felt under antichrist. But now in giving us Light by his Gospel, he doth as it were reach out his hand unto us. There is therefore a special calling to the which except we answer we shall have afterward no excuse. No man can complain that he wanteth calling, but yet notwithstanding our Fathers shall not suffer so great judgement as we shall: because they saw not that Day which we see. The fault increaseth according to the Circumstance of time, and the punishment of the fault is more or less according to the degree. C. Wherefore the more nigh that God cometh unto us, and offereth unto us the Light of his doctrine. If we neglect the same, the less excuse we have. (Which belong unto thy peace) C. By the name of peace, he understandeth all the parts of felicity according to the Hebrew phrase. As if he should say. Which is thy true blessedness, and which way thou must attain to the same. For he doth not simpelye say that Jerusalem knew not her peace, but the things which belong unto her peace, because it is often seen that men know their felicity, but being blinded with their own wickedness they know not the way & means to come by the same. As for example: All men confess that it is felicity to be joined with God, but yet they reject the Gospel which is the mean to obtain the same. (But now are they hidden.) C. This is spoken to diminish the fault of Jerusalem: For her monstrous blindness is rather noted to her shame and reproach, because she saw not God when he was present. For christ was very GOD, manifested in the Flesh: whom to reject what blindness can be more horrible? We grant that it belongeth to God only to illumine the eyes of men's minds, and that no man is meet to understand the mysteries of the Kingdom of heaven, except God do illuminate his mind by his holy spirit: but therefore they are unworthy of pardon which perish by their brutish blindness. Also our saviour christ mente hereby to take away the offences which otherwise might hinder the rude and weak. For seeing all men had that City in estimation, the Example thereof two ways was of great weight, either to hurt, or to profit. Therefore lest the unbelief thereof, and proud contempt of the Gospel might hinder or hurt any man, that fowl blindness is condemned. R. Concerning the which the Prophet had spoken thus. Go and tell this people: Esa. 6.9. Hear in deed, yet understand not: see plainly, and yet perceive not. Harden the heart of this people, stop their ears, and shut their eyes. 43. For the Days shall come upon thee that thy Enemies also shall cast a Bank about thee, and compass thee round, and keep thee in on every side. C. CHRIST now taketh upon him a new Person. For hitherto he sighed and wept, but now taking upon him as it were the Person of a judge he speaketh more vehemently to Jerusalem, threatening the Destruction of the same. So also the Prophets though they weep for the Destruction of those for whom they ought to be careful, yet notwithstanding they bend and frame their minds to sharp threatenings: because they know that they have not only a Charge of men's Salvation committed unto them, but also that they are created proclaimers of God's judgement. The which ought dilligentely to be noted of all those that are ministers of the Gospel. For they ought to observe a measure in their affection that nothing stay them from the Obedience of God, and the discharging of their Duty. Thus did the Prophet jeremy who at divers times bitterly bewailed and lamented the calamity of the people, yet notwithstanding he is commanded freely and boldly to preach the afflictions and Captivity to come. In like manner let the ministers of God's word remember that they ought so to be touched with pity and compassion towards such as perish, that nevertheless they threaten unto them the judgement of God to come. 44. And make thee even with the Ground: and they shall not leave in thee one stone upon another, because thou knowest not the time of thy visitation. C. He threateneth horrible punishments to Jerusalem, because she knew not the time of her Visitation, that is to say, because she contemned the redeemer offered unto her, and embraced not his Grace. R. The time of Visitation is taken two manner of ways in the Scriptures. C. For the wicked have their time of visitation when God taketh vengeance upon them. R. I (saith he) in the day of vengeance will visit their Sins. Ex 32.34. Levi 26.16 Also it is said. I will visit or bring four plagues upon them: The sword shall slay them. jor. 15.3. The Dogs shall tear them in pieces, the fowls of the air and beasts of the earth shall eat them up. C. The Godly have their time of Salvation, when the Lord calleth them to Salvation. R. Or when he desyvereth them from evil and blesseth them. As appeareth by this place. When ye have fulfilled seventy years at Babylon I will visit you. jer. 29.10. I will bring you home, and of mine own Goodness I will carry you hither again into this place. And again. Behold I will look to my sheep myself, and visit them. Eze. 34 11 Like as a shepherd that hath been among the flock, seeketh after the Sheep that are scattered abroad: Even so will I seek after my sheep etc. Seeing therefore Christ cometh not to destroy but to save men, and calleth the time of his coming the Time of his visitation, it is manifest that in this place by the time of Visitation is not mente the time of Wrath, but the time of mercy: not the time of punishment, but the time of deliverance: not the time of Slaughter, but the time of Salvation. And the time of mercy and Salvation is when the word of God is revealed, by which the clemency of God is offered unto us, and by which we are called to repentance, & are admonished to receive the Grace offered unto us. So it was the time of Salvation when No by the word of God called those of his time to repentance before the Flood. So it was the time of salvation when Lot called the Sodomites before fire came from heaven, when Moses called the Egyptians before the drowning in the red Sea, when the Prophets called the Israelites before the invasions of the Assyrians & Babylonians, to repentance and offered unto them by promises Gods saving Health. So also it was the time of Visitation, when john baptist, when christ himself and his Apostles preached the Gospel saying. Repent, Ma. 3.2. Ma 14.17. for the Kingdom of Heaven is at hand. Therefore, not to acknowledge the time of Visitation is not to know the word of God revealed, not to believe the Gospel, not to obey God's calling, and not to repent. And these were the Wickednesses, for the which the jews so miserabely perished. For although they sought by all means to deliver themselves from Destruction and to be saved: yet notwithstanding by those things whereby they sought to be saved, they lost Salvation. A. For Israel sayeth S. Paul, which followed the law of righteousness, came not to the Law of righteousness. Wherefore? Because they sought it not by faith, Rom. 9.31. but as it were by the works of the Law. C. Therefore, because Jerusalem showed herself Unthankful unto God, and would not acknowledge her Redeemer, it was necessary that she should be quite overthrown and should feel such grievous punishments that she might be a terrible example to all men. Wherefore let the severity of those punishments which happened unto them terrify us, lest by our Negligence we extinguish the light of Salvation, but rather let us earnestly seek to receive the Grace of God. R. For if God (saith S. Paul) spared not the Natural Brawnches, Rom. 21.31. take heed lest he spare not thee also. Therefore when in these years the time of our Visitation cometh, and that the Gospel of jesus christ, by the clemency of God the Father is offered unto us, by which all the benefits of God, and Celestial and Everlasting Graces are offered unto us: Let us repent in time, and obey the Commandments of God. 45. And he went into the Temple and began to cast out them that sold therein, and them that bought. A. Now Luke showeth briefly what our Saviour christ did in Jerusalem, when he was come into the temple. (He began to cast out them that sold therein) R. What they were that buying and selling in the Temple, it may easily be gathered by the other evangelists. For although the casting out of the buyers and Sellers, of the which john maketh mention: was at another time than was this of the which Luke speaketh here: yet notwithstending by every of them it may be gathered that the Temple was foully abused. Ihon. 2 Math. 21 Mar. 11 john saith. He cast out of the temple Sheep and Oxen, and poured out the Chaungers' money, and over threw the Tables. matthew saith, that he overthrew the Seats of them that sold Doves. Mark addeth, And would not suffer that any man should carry a Vessel through the temple. By these places it doth manifestelie appear, that the jews had so profaned the Temple with Marchaundyce, that they did not only keep a common Market there of those things which belonged unto the sacrifices and Oblations, but exercised also profane Trades. Wherefore, christ reformeth the temple. Read the 21. Cap. of Mat verse. 12. 46. Saying unto them. It is written my house is the house of Prayers, but ye have made it a Den of thieves. R. This testimony of Scripture is in Esay, Esa. 56.7 where the Prophet though he meaneth specially that the gentiles shall be numbered among the people of God (My house (saith he) shall be called the house of God to all Nations] Yet notwithstanding, because by the name of Temple or house, he meaneth the temple of Jerusalem, & teacheth also that this external Temple ought not to be profaned with merchandise and Wickedness. For whether you speak of the external Temple in Jerusalem, it was appointed for adoration, or for the worshipping of God: because in dedication of the same Solomon saith. Hearken unto the prayer which thy Servant prayeth in this place: 3. Ki. 8.30 And regard thou the supplication of thy People when they pray in this place, and hear thou in Heaven thy dwelling place, & when thou hearest have mercy. Or whether thou speak of christ figured by the External Temple, and revealed to all the Gentiles, it is not a house of civil business, because his kingdom is not of this world, joh. 18.36 joh. 26.23 but it is the House of Prayer, because it is said of the same. Whatsoever ye ask the Father in my name he will give it you. (But ye have made it a Den of thieves.] christ accuseth the jews because they had made of the house of God which ought to have been the house of prayer a Den of thieves. jeremy cast the very same aforetime in their teeth, saying, Have you not made this house in the which my name was called upon, jere. 7.11 a Den of thieves? And the Prophet and christ speak thus, not that the jews beside their buying and selling spoiled and killed men in the Temple, but by this Accusation they have respect specially to the wicked Doctrine of the jews, concerning Sacrifices and the service of God. For they thought and taught also that Sacrifices and other Ceremonies of the Law were true satisfactions for sins, and the perfect fulfilling of the Law. Hereupon came buying and selling in the temple. hereupon came the Tables of the Money changers. hereupon the Seats of them that sold Doves, that whosoever entered into the Temple might see that to be sold which he might offer to make satisfaction for his sins and to fulfil Righteousness. But thus to think of Sacrifices, so to teach concerning the external Worshippings of God, was nothing else but to kill and spoil men. And as the true and Eternal Salvation is more precious than Corporal Life, so they are more cruel thieves which with their wicked Doctrine kill the souls of men, then are they which with a Sword take away this Corporal life. Wherefore the jews are justly accused to make of the House of prayer a Den of thieves. Read more in the 21. Chapter of Math. Verse 13. 47. And he taught daily in the temple. But the high Priests and the scribes, and the chief of the people went about to destroy him. C. Mark and Luke first of all show of what kind of men the Church consists, namely, of a base and rascal multitude, secondly, who were Christ's Enemies, namely the high priests and Scribes, and all the Rulers, And this is part of the foolishness of the cross, that God, leaving the excellency of the world, chose that which was foolish, weak, and contemptible. A. christ taught in the temple to show what ought chief to be done there: Whereupon also afterward he saith. I was always teaching in the Synagogue, joh. 18.20 Ma. 26.55 & in the Temple, in the which all the jews came together: and in secret spoke I nothing. And the nearer he drew to that Cross, the more earnestly he fulfilled his office, (But the priests and Scribes) R. We see here in the priests and scribes the Image of true impiety. That which christ did is the work of the holy Ghost, the which also the priesis & scribes ought to have had in admiration, and to have imitated also, because they had the lawful administration of ecclesiastical matters. But so far were they from acknowledging the work of God and repenting, that they were rather provoked to cruelty and to conspire the death of christ. Such is obstinate wickedness. It will not be brought to Godliness, neither by doctrine, nor by miracles. nor by example. As Pharaoh and judas that Traitor, were made the worse by miracles and admonitions. Even so he which is indurate and hardened in impiety, goeth forward in his filthiness whatsoever thou dost, wherefore we ought to take heed of nothing more than lest we fall from piety to impiety, and if it fortune that through the imbecility of the flesh we fall, let us by and by repent, lest impiety take rooting in us, and bring us to Everlasting destruction. 48. And could not find what to do, for all the People stuck by him when they heard him. R Whereas the Chief priests and Rulers of the People did not out of Hand kill christ, there wanted no will in them: but they wanted opportunity to bring their will to pass. matthew sayeth that they feared the people because they held him as a prophet. Ma. 21.46 Did the Common People then defend christ from the Cruelty of the high priests? No verily, joh. 19.15 for they shortly after cried. Away with him, away with him, crucefy him. But the Common People which followed christ, made the high pryestes after a sort afeard, but in very deed not the People, but the Divine calling made christ fearful to the wicked high priests. For CHRIST taught the People, and confirmed his Doctrine with miracles, by the divine calling. In the which Calling whosoever walketh, he shallbe fearful and terrible not only to men which are his Adversaries, but also to Satan himself. Are there not (saith he) twelve hours in the Day? If a man walk in the Day he stumbleth not, joh. 11.19 because he seethe the light of this world. He walketh in the Day which walketh in God's calling. So when jacob went with his unprepared family to Bethel the fear & Terror of God so invaded those that dwelt in all the Cities thereabout, that they durst not persecute them, because jacob went to Bethel at the calling of God. Gen. 33. So Moses though he brought many plagues upon the Egyptians, and though Pharaoh threatened to kill him, yet notwithstanding not one in so mighty a kingdom durst lay hand on him because that which he did was God's calling. So it was said to the Israelites when they went into the land of Chanaan. I will sand my fear before thee, & will destroy all the people whether thou shalt go: Ex. 23.27. because the Israelites went by Gods calling into the Land of Chanaan. Lu. 21.14 To the Apostles also it is said. When they shall deliver you up. Be ye not careful how or what ye shall speak: for I will give you a mouth & wisdom, the which all your adversaries shall not he able to gain say or resist: because the Apostles preached the Gospel by Gods calling. But these things are not so to be understood concerning the fear of the enemies, that they shall never do any harm to those which walk in God's calling (for oftentimes they oppress and kill them) but that they can not hinder the Lawful course of God's calling, & do any hurt and harm before the appointed time, and without the will of God, to him that walketh in God's calling. For whosoever dwelleth under the defence of the most high, shall abide under the shadow of the Almighty. Also, he shall give his Angels charge over thee to keep thee in all thy ways. They shall hold thee up in their hands lest at any time thou dash thy foot against a stone. Wherefore let us not fear that violence and threatenings of our adversaries, Psa. 91.2 and cast aside God's calling, but let us go forward with boldness in Gods calling. For so it shall come to pass that we shall not only be terrible to our Adversaries, but shall also be preserved in all evils and adversities. C. Lastly, the wicked conspiracy of the Priests and Scribes was repressed, because christ was appointed by God's secret decree to suffer the Death of the cross. A. For it was necessary that the same should be true which our Saviour christ had so oftentimes spoken to his disciples, saying. The Son of man shall be delivered to the high priests and scribes, Ma, 20.18 and they shall condemn him to death, and shall deliver him to the Gentiles to be mocked, to be scourged, & to be crucified. ❧ THE XX. CAP. 1. AND IT CAME to pass that on one of those days as he taught the people in the Temple, and preached the gospel, the high Priests & scribes came upon him with the Elders. R. Although the high Priests and Scribes could not use violence against christ at their pleasure, because of the people which depended upon that mouth of christ. yet nevertheless they proceed to devise all means possible by which they might oppress and destroy him. For christ by his singular Authority entering into the Temple, cast out the buyers and sellers of the same, and then taught daily in the temple, to hear which Doctrine the people came on heaps, from all parts round about, which wonderfully galled the high Priests and Rulers. Seeing therefore they durst not lay Violente hand on him, they come and reason the cause with him, demanding by what Authority and Commission he had taken that Enterprise in hand, saying. Tell us by what Authority dost thou these Things? Either who is he that gave thee this Authority. For the Exposition whereof and the rest also of this Chapter Read the 21. and 22. cap. of Mat. and also in the twelfth of Mark. ❧ THE XXI. CAP, 1. AS HE BEHELD HE saw the Rich men which cast their gifts into the treasury. A The Evangelist Mark also declareth this history in his twelfth Chapter, where we have expounded the same and therefore we will here omit it. And from the fifth verse of this chapter to the 15. verse of the same. Read our Annotations upon the 24. Chapter of Matthew, and begin at the first verse, also the 13. of Mark. 15. For I will give you a mouth and wisdom, whereagaynst all your Adversaries shall not be able to speak nor resist. A. This is a most excellent promise, the which all the Godly aught to hold out against all the Gates of hell. For who can resist christ speaking in his members by his holy Spirit? And he saith in another place. Ma. 10.20 It is not ye that speak, but my Father in you. C. Therefore christ doth not promise to deliver his disciples from Death, but he promiseth to give such wisdom and such a mouth unto them as shall confound their Adversaries, and make them ashamed. (Whereagaynst all your adversaries) He saith that this wisdom shall put all their adversaries to silence, because they shall not be able to withstand the same. Not that their impudence shall give place unto the truth, but because the truth shall Triumph over their frantic boldness, which they shall withstand in vain. R. The Enemies of the truth shall spend many vain words and shall reason Sophisticallye with Carnal Arguments, but they shall not be able to gainsay the Arguments of truth, they shall vehemently resist the truth, but they shall not be able to overthrow the same: practice shall not want, but Success shall want. For as Beasts which are Enemies unto men, after they are shut up in their caves do horribly rage's and fret, (by which they declare their cruelty and wildness of Nature, and yet neverthelesie cannot fulfil their outrageous madness.) Even so the Enemies of the truth, being shut up and restrained with invincible arguments of truth, roar against the truth, but cannot overcome the same. When Peter and john answered before the Counsel, concerning the healing of the lame man, saying. Be it known unto you all, that by the name of jesus christ whom ye have crucified, Act. 4.13. whom God raised again from the Dead. By this name this man standeth before you whole. Did the high Pryests hold their peace No verily, but rather forb●d them by threatening, to speak never afterward to any man in the same name. So that they went about to resist it but they were not able, neither yet with manifest testimony to gainsay the same. For thus Luke writeth. When they saw the boldness of Peter and john, and understood that they were unlearned and lay men they marveled, and they knew them that they had been with jesus, Act. 7.48. And beholding also the man which was healed standing with them, they could not say against it. So when Stephen said that God dwelt not in Temples made with hands, the Enemies of the truth were so outrageous mad against him, that they gnashed on him with their teeth, but yet were not able to resist the truth which this blessed Martyr uttered. So to Paul when he spoke the word of God, Festus said. Paul thou art beside thyself. And yet notwithstanding that Profane contemner of God, could not gainsay the truth which Paul uttered. C. And I would to God that all they at whose mouth the confession of the truth is required, would rest themselves upon this trust: For the power and Majesty of the spirit will show. itself to overthrow the ministers of Satan. For that which followeth to the 19 Veese. Read the 10. Chap. of Math. verse. 21. 19 Possess ye your Souls by your patience. C. christ here prescribeth unto his Disciples another manner of way, to defend Life then flesh and blood teacheth. For every man naturally desireth to keep his life in safety: we seek those helps to defend it which we think best, and we fly & avoid all manner of peril: to be short we think ourselves half dead, except we be well guarded and fortified But christ the preserver and keeper of this Life commandeth us, to be always ready to die, and to walk through fire & water and Sword. And in deed no man shall truly commend his Spirit into the hands of God, but he which is always ready to die. R, The words of christ are thus much in effect I command you not under the presence of the Gospel to draw the Sword upon your Adversaries: But I command you to be patiented. They shall persecute you, but they shall not hurt you. This and the rest unto the twenty four verse are expounded in the 24, chapter of Matthew, verse 15. 24. And they shall fall through the edge of the sword, & shallbe carried way captive into all Nations, and Jerusalem shall be trodden down of the Gentiles, until the time of the Gentiles be fulfilled. C. Because it seemed very absurd that the holy City should be so razed by the Gentiles, a consolation is added that the Gentiles shall have such Liberty but for a time until their iniquity be ripe, and that vengeance burst forth which is prepared for them. For as this vengeance pertained to the jews, so also the Gentiles had their time appointed for the same. For it might have been objected. Shall the jews be punished & the Gentiles escape. This objection christ preventeth and saith. that God shall also take vengeance upon other nations, but that time thereof is not yet come. Read for the rest unto the 28. verse in the 24. Cap. of Math. verse 29. 28. And when these things begin to come to pass, then look up, and lift up your heads for your redemption draweth nigh. C. Here is added a consolation by which christ comforteth the minds of his Disciples. And although this sentence is nothing contrary from the words of Ma. yet notwithstanding it showeth better to what end the Angels are said to come to gather together the elect. Matthew For it was necessary that the joy of the Godly should be compared with the common sorrow & grief of the world, and that there should be a difference put between them & the reprobate, lest they should abhor the coming of Christ. We know that the Scripture doth not only diversly speak of the last judgement but also of all those whom God daily exerciseth in such wise, that the same may be extended either to the faithful or to the unbelieving. ●m. 5.20. What have ye to do with the day of the Lord (saith the prophet) the Day of the Lord is darkness & not light. Zach. 9.9. contrariwise Zacharias commandeth the daughter of Zion to rejoice for the coming of the king. And that justly: because as Esaias saith) the same day which bringeth to the reprobate wrath and vengeance, Esay. 35.4. bringeth favour and redemption to the faithful. Therefore Christ teacheth that the light of joy shall arise to his disciples by his coming, & that they shall triumph to see the wicked confounded with fear. 1. Co. 1.7. 2. Ti. 4.8. And for this cause Paul saith that the Godly look for, & love the coming of the lord. (Because your redemption draweth nigh) Paul also calleth that same day the day of redemption, because we shall then have the fruition of that deliverance which Christ hath purchased for us. For the rest unto the 34. verse, read 24. cap of Mat. verse 32. 34. Take heed to yourselves least at any time your hearts be overcome with furfeting & drunkenness, and cares of this life, and so the Day come upon you unawares. R. There is nothing more effectual to put away careless slothfulness, than the certainty of perils at hand, & there is nothing of greater Force to make men watch then the uncertainty of the time with the which perils come. Wherefore Christ joineth them both together to make his disciples diligent in their office. He said that most certainly calamities should come upon the jews, yea upon the whole world, & now he saith that there is nothing more uncertain, or more unknown than the coming of the foresaid day. So also it is said in Math. Watch therefore, for ye know not the hour when your lord will come. But here he willeth them to beware least their hearts be overcome with surfeiting and drunkenness. C. For they which by living intemperately, have their senses overcome with meat and wine shall never have their minds elevated to the meditation of a heavenly life. R. Paul also forbiddeth surfeiting and drunkenness in his epistle to the Romans. Rom. 13.13. 35. For as a snare shall it come upon all those that dwell on the face of the earth. Bu. This speech is borrowed of fowling. For the undiscrete birds are taken with the snare. Even so the last Day shall overwhelm the blinded wicked which look for no peril but feed, even as do foolish birds in the midst of snares, with the which they are entangled or ever they beware. With these words of the lord agreeth this saying of S. Paul. When they shall say, peace and safety: then shall sudden destruction come upon them as sorrow upon a Woman with child, and they shall not escape. A. 1. The. 5, 3 So in noah's time, they did eat, they drank, they married even until the Day that No entered into the ark, Lu. 17.27. & the flood came and destroyed them all. 36. Watch ye therefore, and pray continually, that ye may be accounted worthy to escape all these Things that shall come, and that ye may stand before the son of man. C. Because there are many Snares of the Flesh, by which men's minds are entangled, there is need of great watching. Because also it is needful for us to seek for Aid and Help at God's Hands. Prayers are necessary by which our infirmities are helped. And christ prescribeth here unto us a form of prayer: first, that it would please God to deliver us from the danger of so many snares: Secondly that we may stand in safety before the Face of that son of God. For we may not come thither except wonderfully we escape a thousand Deaths (That ye may be counted worthy] E. This speech is as much, as if he had said. That ye may be able to stand in the presence of God, make continual prayers unto him. 37. In the Day time he taught in the temple: and at Night he went out and abroad in the Mount that is called Olivet. BU. Hereby the Ministers of Gods word are taught how careful and dylligent they ought to be in preaching the Gospel after the example of Christ the Prince of shepherds: Also how dylligent they ought to be in praying. For in that he went to the mountain it was to pray as may plainly appear by the words of Matthew, saying And when he had sent away the people he went alone into the mountain to pray. Ma. 14.23 Mar. 6.46. Therefore christ taught and prayed. For his office and calling was to preach the Gospel concerning remission of sins, Lu. 4.18 and the Reconcylliation to his heavenly Father, even as he himself testifieth out of Esay. And the nearer his death approached the more vigilant he was in following his calling. 38. And all the people came early in the morning to him in the temple to hear him. E. Hereby we see the fervent desire which this people had to hear Christ, in that they are said to come early in the morning to hear him. Therefore, they may be ashamed before whom christ setteth his Gospel daily in the Church, and yet notwithstanding neglect to come to hear the same, rather following their temporal business. A. The fervent desire of this people shall condemn the contempt of these men in that so earnestly they sought to hear Christ preach the Gospel. ❧ CHAPTER XXII. THE FEAST OF sweet Bread drew nigh which is called passover. A. The Evangelist Luke in this cap, beginneth to describe unto us the History of the passion of our Lord and Saviour jesus christ: in the which he repeateth a few things, which the other omitted. Concerning this Feast and the rest which followeth in this Chapter. Read the 26. cap of Matthew verse the second and the 14. Chapter of Mark, verse 10. 15. And he said unto them, I have earnestly desired to eat this passover with you before that I suffer. R. Here let us note the desire of Christ to work our Salvation. In this feast of passover, christ was to suffer a most shameful and cruel death. Another man would have desired by all manner of means to shun and escape so horrible a death. But Christ rather desireth to suffer the same. Not that Death itself was so pleasant, but because he so earnestly thirsteth after our Salvation, which we attained unto by his Death. Rom. 9.33 Therefore this desire of christ ought to stir up every careless and slothful person to repent in time. If christ had called us to such labour as might rather have brought danger then profit, we might peradventure make excuse, and turn ourselves another way: but now he hath called us to those labours, nay rather to those Felicities which shall always bring Salvation with them. For every one that believeth in him shall not be confounded. Why then do we delay to take them in hand and to follow them. Also this desire of Christ ought to strengthen their minds, which fear that christ neither beholdeth them, nor receiveth them for their sins. But why art thou afraid to come unto christ? Behold he more earnestly desireth thy Salvation, than thou canst crave the same. He is more ready to offer his Benefits unto thee, then thou art to receive them. A. So in another place speaking of his Death, he saith. Luk. 12.50 I must be baptised with a Baptism, and how am I pained till it be ended? R. Wherefore, the more thy sins oppress thee, the more make thou hast to come unto christ, because he came not to call the righteous, but sinners to Repentance. Moreover christ maketh mention of his passion again, to the end his disciples might know that he died willingly. And he speaketh not only of his passion, but also of his resurrection & glory to come. 16. For I say unto you, henceforth I will not eat of it any more until it be fulfilled in the Kingdom of God. R. As if he should say. This shall be the last passover which I will eat with you in this mortal body. For hereafter I will not live as a man among you, but I will enter by my passion into the Kingdom of God. I will die and rise again from Death, not to live an external Life after the manner of this world among you, but to live in the Kingdom of God. For all things shallbe fulfilled which the prophets have foreshowed concerning the Kingdom of God. Read for the rest unto the 21. verse in the 26. cap. of Math. verse 25. 21. Yet behold the hand of him that betrayeth me, is with me on the Table. R. In these words christ first of all declareth that he suffered not his passion by constraint, but of his own voluntary will. For he knoweth both his betraying, and the traitor, and he could if he had would, escaped the same in time. But he rather desired to suffer his passion, thereby to work our salvation, then to set himself at liberty to enjoy his pleasure. Rom. 15.3. A. Therefore most truly is it said by the Apostle that christ pleased not himself, but as it is written. The rebukes of them which rebuked thee fell on me. R. Moreover whereas so often he maketh mention of the treason of judas, he doth it not to make the rest of the disciples hate him as a most wicked person, but rather to provoke judas to repent him. For all though judas had already committed a most heinous offence in making a bargain with the high priests for the sale of christ. Yet nevertheless Christ rejecteth him not, but seeketh by all means to draw him to repentance. He washeth his feet, he putteth him in mind of his fault, but yet in such wise that he toucheth him not by name. Read for the two verses following the 26. of Mat. Verse 24. 24. And there was a strife among them, which of them should seem to be the greatest. A. Concerning this contention and the original thereof, we have spoken in the 20. Chapter of Math. verse 24. Mat. 18.4 The which Luke seemeth to place here out of order. BU. The like contention also happened between the Apostles, at another time, of which mention is made in the 18. of Math. Mat. 10.28 28. Ye are they which have bidden with me in my Temptations. A. This sentence seemeth to agree with that of Matthew. Ye that have followed me in the Regeneration shall sit upon twelve Seats, and judge the twelve tribes of Israel, when the son of man shall sit upon the Throne of his majesty. C. But Luke useth more words than doth Math. For, because the Apostles followed Christ in his temptations, and stood constantly, he pronounceth that they shall also be partakers of his Glory. And he calleth his contentions, Temptations, with the which God exercised him and his Apostles. And very aptly he used this word temptations, because according to the sense and feeling of his human Nature, his faith and Patience was proved. 29. And I appoint unto you a Kingdom as my Father hath appointed unto me. C. He doth here make them not only Lieutenants, but also kings: because he giveth unto them that kingdom which he had received of his Father. By this his example he exhorteth them to patience, lest they should to greedily desire that Kingdom which was given to him to dispose: for although his father had appointed him to be a king. Yet notwithstanding he was not by and by exalted to his Glory. Nay, he abased himself first, & got him kingly Honour by the shameful death of the cross. BU. But if we refer these words to the former contention this shallbe the sense: Why do ye contend among yourselves who shallbe greatest? Learn rather to serve of me: for the more a man serveth the greater he shallbe. But be of good cheer every one of you shallbe great. For ye have walked with me in humility, abiding with me in my temptations which I have suffered by the jews, & for the which my brethren also have forsaken me, therefore ye shall reign with me. For already I dispose unto you the Kingdom of Heaven, even as my Father hath disposed the same unto me, that ye may enjoy the same with me, & that ye may eat and drink with me at my table, that is to say, that ye may enjoy the Glory & pleasures of the life to come with me. Therefore little up your minds to those things which are to come, putting away that Dream concerning this present felicity & kingdom. For here we must serve, there we shall reign. 31. And the Lord said. Simon, Simon, behold Satan hath desired to sift you as it were wheat. C. christ speaketh not here only Hystorycally of the trouble to come. But also plainly showeth that his disciples must have a battle with sathan, & withal promiseth unto them victory. And this is a very profitable admonition, that so often as any stumbling block is laid before us, we may by and by set before our eyes the subtle snares of Satan. Even as the Apostle Paul also teacheth saying. ●ph. 6.12. We wrestle not against flesh and blood, but against rule, against power, against worldly governors of the darkness of this world, against spiritual wickedness in Heavenly things. Therefore the meaning of Chrysts words is this. When hereafter very shortly ye see me oppressed. Know ye for a certainty that Satan will use the same violence against you to overthrow you, and that this is a very fit occasion for him to weaken your faith. BU. And whereas he nameth Simon twice, it showeth the vehemency and serious affection of his Admonition. Furthermore, in that he sayeth (Satan hath desired) he noteth that all evils come by the means of Satan. Wherefore, we are rightly taught in our daily prayer, to pray that we may be delivered from all evil, that is to say, from the devil & sin. Finally he admonisheth Peter above the rest, because he should fall above the rest. And it was meet that he should fall more deeply than the rest, because the purpose of the Lord was to use him above the rest to the setting forth of his glory, And for this it was needful that he should have a modest mind, free from self trust, and such a mind as might easily bear with the weakness of others, the which he might learn by his own fall. A. Howbeit the purpose of christ was to admonish them all in the person of one, as we have showed in the 26. Chapter of Matthew, verse 31. C. This Doctrine is very profitable to teach us to Arm and prepare ourselves before we be constrained to fight because we know that Satan desireth by all manner of means to assay us. Even as the Apostle Peter saith. Your Adversary the Devil goeth about like a roaring Lion, 1. Pet. 5.8. seeking whom he may devour. (To sift you as it were wheat.) C. This simillytude of sifting doth not in every point properly hold. For in the third of Matthew the Gospel is compared to a fan or siue, with the which wheat is purged from chaff: But here by sifting he meaneth only violent shaking: because the Apostles in the death of Christ were more cruelly handled than they were wont to be. This is therefore to be noted, because Satan desireth nothing else then the purgation of the faithful. But although he shaketh and sifteth them to another end, yet nevertheless this is truly said, that they are tumbled, shaken, & toast this way, and that way, even as men toss and shake wheat in a Siue or Fan. Therefore Satan will sift, that is to say, he seeketh nothing else but to pull up by the roots, & utterly to destroy. Wherefore, we must stand fast, and must have deep roots and hold in the faith, that nothing may be able to remove us. For Satan is no Changeling, he is even the same Devil that he was then, being a wonderful Enemy to our Salvation. 32. But I have prayed for thee, that thy Faith fail not, and when thou art converted, strengthen thy Brethren. C. It was necessary that Peter should be well Admonished, least, when he had denied christ, he should be overwhelmed with Desperation. Therefore he comforteth him: Of how great weight the which consolation was, he did not then understand: but afterward when he was in necessity he understood the same. If Peter had not received this promise, no doubt he had been overwhelmed with his fall & denial. But these promises, by which GOD promiseth that he will not fail us, ought not to make us careless, but let us know that therefore he promiseth us his help, because he knoweth that of ourselves we can do nothing, and that without him we are deprived of all power. Hereby we gather the Gods Elect though they seem to be utterly overthrown, are notwithstanding held up of God lest that faith should quail with them. It may be said that Peter's faith vanished away for a time but by this and other places it appeareth that the Sparks of Faith do always abide in the Elect howsoever they lie buried in their hearts. BU. Faith in the Elect seemeth to be like unto the Son in the Fyrrmament, which is hid and darkened for a time with clouds, but is not clean extinguished. For affections, and Errors, and sins, are certain black Clouds bringing darkness, but the Son of our faith is confirmed & inflamed again by the merit of our Intercessor, in such wise, that with firm and bright beams, it by and by putteth away those clouds, and bringeth a clear conscience. And let no man think that this prayer of christ to Peter only, as though he prayed for him alone, For christ prayed also for the rest of the Apostles, and for them which should believe their preaching. For thus he saith. I pray not for them alone, joh. 17.20 but for all them which shall believe in me by their preaching. (And when thou art converted) As if he should say: When thou art converted strengthen thy brethren by thy Example, that they despair not. Consider how great thy fall was when thou see others to fall, lest thou contemn and reject them: but rather that thou mayst lift them up and comfort them. For we ought not to think that strength is given unto us to overthrow others. Every man ought to bear with his Brother's infirmities: But they which have once fallen themselves ought to be most ready to bear with the weak, being taught by their own Experience. For the feeling of Evils ought to make us the more merciful. Therefore the Apostle saith. Heb. 4.15. We have not a high Priest which can not be touched with the feeling of our infirmities: but was in all points tempted as we are, and yet without sin. Let us not therefore be to severe, but let us ever have in mind this admonition. For the Exposition of the next verse, read the 13. cap. of john, and the 37. verse. Also for the 34, verse, read the 26. Cap. of Math. beginning at the 33. Verse. 35. And he said unto them, when I sent you without wallet and scrip and shoes, lacked ye any thing? and they said. No: C. The whole Speech of christ tendeth to this end, Mat. 10.5 that he hath hitherto spared his Disciples, that he might lay no more upon them, than they are able to bear. B. For when at the first time they were sent forth to preach the Gospel, they lived well and wanted nothing, though they were sent forth bare and empty to take their journey, that they might preach the Gospel. For christ compareth that convenient manner of life which they used in that journey, to most sharp persecution, which was at Hand for him by his cross. C. And he commendeth the easiness of the first time, to the end, he might give them better Courage to a sharper Battle. For wherefore did he keep these young and inexperienced soldiers from danger in rest & peace, but only by little and little to give them courage and strength to fight in time to come? But there is not withstanding another manner of Comparison of the two times, then that which he maketh here. For if so be when they went forth to discharge their office without any manner of preparation they wanted nothing, the quietness of the time giving them leave to provide for themselves: Much more now in time of trouble, laying aside all care for the necessaries of this life, they ought speedily to take that in hand whereunto necessity called them. 36. Then said he unto them. But now he that hath a wallet let him take it up, and likewise his Scrip, and he that hath none, let him sell his coat, and buy a sword. A. This is a figurative kind of speech which he useth in many other places also. C. He showeth that there are great troubles and afflictions at hand. Even as if a prince minding to set his Soldiers in a readiness for the battle, should cry. All Arme. For he commandeth them here all other Cares set aside, to prepare themselves to fight, telling them that they must sell away all that they have, even to their Wallet and scrip (which men Commonly do in wars) to arm themselves. But he calleth them not to external fight, but only under the simillitude of warfare, he telleth them what hard skirmishes of temptations they must abide, and how great brunts of Spiritual battles they were to endure. B. As if he should have said. Heretofore when ye had me present in the flesh, ye lived so pleasantly & so well by the sufferance of my father that ye wanted nothing, not only when ye were conversant with me, but also when I sent you far of from me to preach the gospel without all furniture & provision. But hereafter ye shall live after another manner, and shallbe in danger of so great persecution, that of necessity ye shall be constrained to carry with you a wallet, a scrip, & a sword if ye have them, & if ye have them not, ye shallbe forced to sell away some of your apparel to buy them. For I shallbe shortly taken from you, & ye shall see me give that onset & charge of this sharp & cruel battle. But consider that my father's power shall continue as it hath done hitherto, and shall give you strength in the midst of all Adversity. In like manner, our Saviour christ at this day hath the same consideration of us, so the he doth not rashly thrust us forth unprepared & untaught, but before he send us to the conflict, he armeth us, & giveth us strength. A. The like saying our Saviour Christ uttered to Peter after his resurrection saying. Verily I say unto thee when thou wast young, thou girdedst thee, Iho. 21.18 & walkedst whether thou wouldest: but when thou art old, thou shalt stretch out thy hands, and another shall gird thee, and lead thee whether thou wouldst not. 37. For I say unto you, that yet the same which is written must be performed in me. Even among the wicked was he reputed. For those things which are written of me have an end. C christ here declareth that he hath not yet fulfilled all things which pertain to his Office, neither should be until such time as he was reputed & taken among the wicked. But least the shameful reproach hereof might utterly discourage them, he bringeth in the prophesy of Esay. Esa. 53.12 (Even among the wicked was he reputed) The which cannot be expounded but of the messias. Now seeing it is there said that he should be reputed among the wicked, it was unmeet that the faithful should be troubled with the fight hereof; though it were never so odious because otherwise he could not be their Redeemer, then by taking upon him shame and reproach among the wicked. For there cannot be a better Remedy to take away offences when we are terrified by some absurdity, then if we know that so it pleaseth God to have it, and that there is nothing done by his decree, but by just reason. (For those things which are written of me. By which words he declareth that nothing was spoken by the prophets in vain. Now, seeing the success proved that which the Prophets foreshowed before our faith ought rather thereby to be confirmed, than we to be made afeard and troubled. A. But how this place was fulfilled in christ, ye shall plainly see in the 27. Cap. of Mat. verse 38. C. And although by this one Argument christ comforteth his disciples, because all the sayings of the prophets concerning him must be fulfilled. Yet notwithstanding the very purpose of God itself doth contain in it no small comfort: as that christ was subject to damnation, which all we had deserved, and was reputed among the wicked, that he might offer us as righteous unto his father which are wicked and oppressed with wickedness. For hereby we are counted pure and without sin before God, because the pure & immaculate Lamb of God took upon him our turn. Iho. 17.3 R. Hereby also we may learn what the Authority of the holy Scripture is, & that the same serveth specially to tech us to know christ. For to know Christ is our true felicity and Eternal Life. 38. And they said Lord Behold, here are two swords. And he said unto them, it is enough. R. As yet the Disciples understand not that the kingdom of christ is spiritual: but as they thought the same to be a Corporal Kingdom in this world, so they thought that christ commanded to prepare for external war that they might defend themselves from his enemies, and receive his kingdom. C. This was foul and brutish rudeness, that they being so often admonished concerning the bearing of the Cross, think still that they must fight with material Swords. (Behold here are two swords) It is uncertain whether they say that they have two swords, as if they were sufficiently appointed against their enemies: or whether they complain that they lack weapons. But this is most evident that they were so senseless that they thought not of the spiritual enemy (It is enough) R. A very short answer, evidently showing that christ had another manner of meaning then that his disciples should use iron swords for external war. For if the war had been external, how could two swords have sufficed? Therefore saith he it is enough, that is to say. I mean not that ye shall defend me with external swords: and for the purpose that I require them, they are sufficient, & more than sufficient. For I shall not need them for my purpose. The Magistrates have their sword, whose office is to defend their subjects, and their common wealth. But as touching my Kingdom. I will have no private person, who hath not by right the government of the external sword, to take the same in hand for my kingdom. A. So he answered Pilate. My kingdom is not of this world. joh. 18.36. 2. Co. 10 3 If my kingdom were of this world, my ministers would surely fight that I needed not to be delivered to the jews. Read also the tenth Cap. of S. Paul to the Corinthyans'. Where ye shall see with what weapons the ministers of God's word overthrow Satan and his whole power. For the Exposition of the rest of this Chapter read the 26. cap. of Mat. Also for the exposition of the twenty three Chapter following. Read the 27. Chapter of Matthew. ❧ CHAPTER XXIIII. But upon the first of the Sabaothes very early in the morning, they came unto the Sepulchre, and brought sweet odours which they had prepared, & other women with them. A. In this chap. Luke declareth the resurrection of our saviour christ, the which we have handled in the 28. cap. of Mat. unto the which we refer the Reader. 2. And their words seemed unto them feigned things, neither believed they them. C. Here in the Disciples of christ, we may behold as in a Glass what our disposition & nature is. If a vain tale be told we give diligent heed unto the same, because we delight in lies, but when the truth is declared, we are very dull, we are loath to believe to soon. Example whereof we have in this place. But if any man say that they were women, let him know that the Authority of women is not here handled, but the word of God which had oftentimes told the same. Therefore they do not refuse to believe women but Christ himself. Furthermore had they not an argument of the resurrection of christ in this woman, which was delivered from Devils, in whom they might so often as they saw her behold the power of Christ. Note also dyllygently in this place, that although we would willingly perish, yet notwithstanding Christ will not suffer the same, For he draweth us from destruction, even as he brought his Apostles into the way which believed not the women declaring unto them his resurrection. A. Happy then are they whom the father hath given to the son to be saved. For the exposition of the 12, verse following, read the 28. cap. of Matthew verse 10. and john. 20. verse 3. 13. And behold two of them went the same Day to a town called Emaus, which from Jerusalem is about three score furlongs. C. Mark only toucheth this story briefly, but Matthew and john make no mention at all of the same. But because it is profitable to be known, and worthy to be remembered. Luke doth not in vain so exactly prosecute the same. But the spirit of God hath so aptly given to every evangelist his part, that the same which is not to be found in 1. or 2. of them, may be seen in the other. For many visions of the which mention is made in john are quite omitted by the other three. Bu. Therefore every one of the Evangelists have put down in writing sure and undoubted demonstrations of the lords resurrection. Luke hath chosen for his part the most evident, among which this present demonstration is notable, Effectual, and very pleasant. The same hath signs trial and experiment of the senses, and confirmation of Scriptures. It hath in like manner Wonderful affections of men, sweet consolations, & notable opinions, They are described after an historical manner, yea: all the circumstances almost are touched with wonderful pleasantness. C. And this is worthy to be noted, that these two witnesses were chosen, not that the Lord by them might persuade the Apostles that he was risen, but to reprove their slowness to believe: and although at the first they prevailed nothing, yet notwithstanding at the length their testimony being otherwise helped, it took effect in them. BU. But who these two were wryghters do not agree in the name of the one, the name of the other is expressed, & is called Cleophas, who is supposed to be of Galilee, being the same of whom Mary was surnamed Cleophas. The other S. Ambrose calleth Ammaon. Theophilacte calleth him Luke, & Epiphanius saith his Name was nathanael. By which diversity we have to learn two things. The first is, that it is a vain and unprofitable thing to search out that which the Scripture hath not revealed: For it hath set forth unto us all those things which are profitable for us to know. The second is, that traditions are uncertain, and cannot safely be credited. [Which is from Jerusalem about 60. furlongs] A furlong (as appeareth by Pliny) is a hundred & five & twenty paces. (Called Emaus). C. This was an ancient and famous town, which the Romans called afterward Nicopolis. But the place is not here named, because of the Fame thereof, but for the certainty of the history. 14. And they talked together of all those things that were done. BU. These two Disciples talked together, specially concerning his passion: which two were not of the Eleven: but rather some of his other familiar disciples. C. This therefore was a sign of Godliness, in that they went about to increase their weak and feeble faith, for their talk tended to no other end, then to set the reverence of their master against the offence of the cross as a Buckeler. And although by questioning & disputing they bewrayed their ignorance worthy to be reprehended, seeing they were admonished not long before, concerning the resurrection of christ, yet notwithstanding their willingness to be taught made as it were way for Christ to take away their error. For many are very ready to move questions, because they seek obstinately to resist the truth. But they which are willing to embrace the truth although they make stay at the least objections, shall for their Godly readiness find favour with God, insomuch that as it were reaching out his hand unto them, he shall settle them in the truth and quite and clean put them out of all doubt. 15. And it came to pass that while they communed together, & reasoned. jesus himself drew near, and went with them. BU. As these two Disciples communed and talked together, the Lord at the last overtook them, & went forward with them in their journey. In the which two things specially are to be noted. first, that the Lord rusheth into the midst of them, whose heart & talking is of him. Secondly that the truth of his very body being raised from death, appeareth in this, that he approaching near, and overtaking them at the last walketh with them. For the Lord is not moved and carried like a spirit from place to place. For although his body were already glorified, being free from all Corruption: infirmity and grief. Yet notwithstanding he retained his Substance and properties of a true human body. For by gloryfication not the substance and nature, but the defect of nature, and the infirmity is taken away. Whereunto S. Augustine having respect said. He shall come to judgement, even as he was seen to ascend into heaven: that is to say, in the same form and Substance of flesh: For he hath not taken away nature from him to whom he hath given immortality. These two Disciples (I say) as they went had divers communications even as it cometh to pass specially when there is any sorrow in the mind. For they were sore troubled with the Lord's death, and were almost quite & clean discouraged. And their whole talk was concerning jesus, & concerning all those things which they had seen and heard a little before. For they loved him as a singular and excellent man: And although they had no hope concerning the restoring of the Kingdom of Israel. Yet nevertheless it holp than much, to call to mind by mutual communication him which a little before was put to Death. For their minds being confounded, as if they had been a sleep, they loved him as it were in a dream, whom they could not forget. At the last as they talked of many things concerning jesus between themselves, behold jesus unlooked for, joined himself unto them. For here in body he fulfilled that which he had promised in spirit to perform to the world's end: Namely, that where two or three are assembled together in his name, he will be in the midst. Ma. 18. 20● As a wayfaring man he joined himself unto them, and bore them Company in their journey, but yet unknown unto them: not that he had not the fame body which he had before his Death, but because so it pleased him to dazzle their eyes that they might not know him. Whereupon Luke addeth. 16. But their eyes were holden that they should not know him. C. This the Evangelist putteth down expressly, lest any man should think that the fashion of Chrysts body was altered. Therefore although christ always abode one, yet he was unknown, because he had blinded their eyes whereby the suspicion of a spirit or false imagination is taken away. And hereby we are taught how weak all our senses are, insomuch that we can neither see with our Eyes, nor hear with our Ears, except power be given unto us continually from heaven. Our members have not naturally their gifts given unto them: but because it may the better appear that they are granted unto us at the pleasure of God. God retaineth in his hand the use of them, that we may reckon that among his daily benefits which our Ears hear, and our eyes see, because except he govern our senses continually their strength will decay anon. I grant that our senses are not oftentimes held, as it happened them unto these two disciples, that they should be so grossly deceived in that form which is set before our eyes: yet notwithstanding God showeth by one Example that it is in his hand to direct all those powers which he hath given unto man to the end we might know that our nature, is subject unto his wil Now, if so be our bodily Eyes, to which it specially belongeth to see, are so often times as it pleaseth the Lord, so held that they do not behold those shapes & forms which are set before them, our minds also are no less blinded although they be never so perfect, but now in this miserable corruption, after their light is taken from them they are subject to an innumerable sort of deceipts, and are so oppressed with gross dullness, that they can do nothing but err. Therefore we discern between truth and falsehood, not by our own strength and might, but by the spirit of wisdom which is given unto us. R. Moreover we must here consider the wonderful power of christ. For when he carried his mortal body upon the earth, he was transformed in the mount before his Disciples, and his face shined as the Son. Ma. 17.2 But now after his body was glorified by his Resurrection, he setteth himself before his disciples to be seen as some poor and base traveler. Therefore we must needs confess that there was in Christ divine power, by which both ●n his mortal flesh take an immortal form, and also in his immortal Life take a mortal form. Thus we see how christ made himself known by little and little to these Disciples, that we also might learn after the same manner to comprehend christ. 17. And he said unto them, what manner of communications are these, that ye have one to another as ye walk, and are sad? C. christ here dissembleth his Person, and demandeth concerning that communication, not that he was ignorant, but that by this way he might conveniently come to his purpose. And at the first his Disciples speak roughly unto him. (And are sad) By what means they were made thus sorrowful, we may gather by the 21. verse following where they answer. But we trusted that it was he which should redeem Israel. For the success was not such as they looked for. C. Moreover we feel that to be dou daily in ourselves after a secret manner, which we see here to be done openly by christ at that time, namely that he willingly in sinuateth and offereth himself unto us, to teach us. 18. And one of them whose Name was Cleophas answered and said to him. Art thou only a stranger in Jerusalem, & hast not known the things which are come to pass there in these days? C. This sentence may be resolved thus affirmatively. Thou only art a stranger which knowest not these things. Or interrogatively. Art thou such a stranger, that thou knowest not what is done in these days at Jerusalem? Or else. Art thou only ignorant what was done of late at Jerusalem, thou being there? Or thus. Art thou a soiorner alone of Jerusalem, not knowing these things, whereof no man can be ignorant, though he be a stranger Foreigners I know are not wont to inquire after those things which are done in the City in the which they dwell only a few days: Notwithstanding those things are so commonly known, that although thou madest no inquiry at all, yet ought they to be best known unto thee: How then canst thou be ignorant of these things? 19 He said unto them. What things? And they said unto him, of jesus of Nazareth, which was a prophet, mighty in deed and word, before God and all the People. A. The meaning of christ was to make himself known unto them, but not until such time as they had bewrayed their ignorance, that at the length they might see that they came not unto the knowledge of the truth by their own industry and wisdom, but by the grace of christ only, by which he bringeth those that err into the way. (Of jesus of Nazareth) C. By this Answer of Cleophas that doth more evidently appear which we said even now, namely that although they were troubled & disquieted about the Resurrection of christ, yet notwithstanding they thought reverently of his Doctrine, insomuch that they were not ready to fall from him. For they tarry not until christ prevent them by manyfesting himself unto them, or until he being unto them as a wayfaring man, spoke honourably unto them concerning him: but rather out of an obscure & small Light Cleophas dareth unto this certain stranger small beams of the same that thereby he might somewhat help his knowledge if he were ignorance. For the Name of christ was so infamous and hateful at that time in many places, that to speak well of him was a dangerous thing, but setting all fear aside he calleth him a Prophet of God, and professeth himself to be one of his disciples, and although this name of Prophet was far inferior to the divine majesty of christ, yet notwithstanding, this mean commendation deserveth praise, because Cleophas sought hereby to win disciples unto christ, which might submit themselves unto his Gospel. And it is uncertain whether Cleophas according to his rudeness spoke less honourably of CHRIST than it became him, or whether he intended to begin with the first principles that by degrees he might proceed further. For strait after he doth not simply reckon christ in the Common order of the Prophets: but also saith, that he and others sometime believed him to be a redeemer (Mighty in deed and word) C. Luke useth almost the same form of words in the person of Stephen, Act. 7. ●2. where he commending Moses saith, that he was mighty in words & deeds. And, in this place it is doubtful whether christ be called mighty in work for his miracles: as if he had said that he was endued with powers divine, which might prove that he was sent from heaven: or whether this was more large, as if he had said, that he excelled as well in the gift of teaching as in holiness of life and other excellent gifts. And this latter sense doth best agree. Neither is this addition superfluous. (Before God & all the People) which showeth that Chrysts excellency was so manifest in the sight of all men, that it was without all colour and vain ostentation. And hereeby may be gathered a short definition of a true prophet which is such a one as joineth the virtue & power of his works to his words, & which will not seek only to excel in the sight of men, but also before GOD, to walk sincerely, & with an upright heart. 21. But we trusted that it had been he which should have redeemed Israel, & as touching all these things, to day is even the third day. C. It shall evidentlly appear by the text that they had not forsaken the hope which they had conceived concerning christ, though at the first sight the words may seem to import the same. But because the report of the commendation of christ (contained in the 20. verse) might have discouraged a man having no taste of the gospel. Cleophas setteth against this offence the hope of the resurrection. And although hereafter he show himself fearful and wavering in the hope thereof, yet notwithstanding he dylligently gathereth all the helps he can to support the same. For it is likely that he noted the third Day to no other end, but because the Lord had promised unto him that he would rise again the third day. Also whereas after that he showeth that the body was not found of the women, and that they saw a vision of Angels, and that the Women had spoken concerning the empty Sepulchre, is referred to this end that christ was risen. Thus the Godly man hanging between faith & Fear, helpeth his faith, and fighteth against fear so much as he is able. 22. Yea, and certain women also of our Company made us astonied which came Early unto the Sepulchre. (Made us astonied) R. Is this just cause of astonishment? They ought rather to have geeven thanks unto the Lord because those women knew these things. Hereby we see how slow we are to believe God, whether he declare his will by words, or by deeds. christ had oftentimes spoken of his Resurrection, here signs are showed, and yet notwithstanding they do not believe. Therefore it cometh of the singular goodness of God, when our hearts are opened to receive his word. He may speak a hundred times, but he shall find no faith in us, until he himself work the same in us. 25. And he said unto them. O fools and slow of heart to believe all that the Prophets have spoken. This reprehension seemeth to sharp for the infirmity of man. But he which weigheth all circumstances shall easily understand that the disciples were not without cause so sharply reprehended of our Saviour christ, upon whom he had ill bestowed so long time his Labour, which was almost without profit. For we must note that the same which is spoken here is not only restrained to these two, but also a common fault is set before them, which the rest of their fellows might here anon at their mouths. christ had so oftentimes told them before of his death, so oftentimes also he had spoken of a new and spiritual life, & had confirmed his Doctrine by the sayings of the Prophets, and yet notwithstanding his words were spoken as it were to deaf men, or rather to stocks and stones, and being astonished with the fear of Death, they waver with the wind. Therefore he doth justly attribute this wavering to foolishness, and maketh sloth and negligence the cause thereof, because they were not more ready to believe. And he doth not only cast in their teeth that they were to slow to learn of him, he being so excellent a Schoolmaster, but also he casteth in their teeth their small regard to that sayings of the Prophets: Even as if he had said that their dullness had no excuse, because the same could not stand but by them, seeing both the Doctrine of the Prophets was so plain & manifest of itself, and also so notably set forth unto them. Even at this Day the greater part of men bear the same blame of folly, because they are unapt to be taught. But some man may demand whether this (O Fools and slow of heart) be not a railing sentence? Question. Whether also christ himself taught not saying. Who soever saith unto his Brother, thou fool, shallbe in danger of Hell fire. How cometh it to pass then that he observeth not his own doctrine? I answer, that christ both taught well and also did well. He taught that it is a certain kind of murder to reproach our brother with words, & with private rashness and carnal affection to give unto our neighbour the name of fool. But that which he spoke in this place is not railing or reproach, but duty, it is not carnal affection, but Spiritual Zeal: it is not private rashness, but public Authority. For in that he calleth his Disciples fools and slow of heart to believe, it is a part of that Sermon, which being revealed from heaven, and confirmed with an innumerable sort of miracles, bringeth Salvation unto us. For that holy sermon which of all other is most necessary for us to Salvation consisteth of two parts. The first part is a rehearsal of the ten Commandments. The second is the Gospel of christ. By the first we know that we are fools, dull abject, cursed, and dampened, seeing we do none of these works perfectly which the law of God commandeth. Therefore, when christ blameth & reprehendeth these his two Disciples he taketh upon him the office of the law and showeth unto them their sin and unbelief, that by this way he might bring them to the knowledge of themselves, that so they might the more conveniently know christ their salvation. R. If so be christ had not sought their profit, this sentence had been a reproach. But seeing such reprehensions as this is proceeded of Charity, we must not count them reproaches, neither must we judge by the words but by the affection. C. Therefore, let us note that christ seeing his Disciples to be to negligent & slothful, to make them more diligent, beginneth with reprehension. So also must they be dealt withal, whom we know to be negligent or stubborn. Yet notwithstanding the same must be done without bitterness. For we must have compassion upon them which had rather bear a heavy yoke, then obey the word of God. 26. Ought not christ to have suffered these things, and to enter into his Glory. C. There is no doubt but that the lord spoke here, concerning the Office of the messias, as the same was described by the Prophets, least the death of the Cross might be an offence unto them. And in the way as they went the space of three or four hours was enough to declare the matter at large. Therefore he did not briefly show the christ ought to suffer, but plentifully declared that he was therefore sent, that by the sacrifice of his Death he might make satisfactions for the sins of the World, that he might be the peace offering to take away the curse. Therefore Luke hath put done this sentence interrogatively for the greater vehemency. Whereby we gather that the necessity of his death was showed by reasons. The sum is, that the disciples were troubled amiss with the death of christ, without the which he could not do the office of christ, and open the gates of the kingdom of heaven, because the principal part of the redemption was the sacrifice of his body. The which ought diligently to be noted. For seeing christ wanteth his honour, except he be taken for the offering and Sacrifice for sins, the abasing of himself is the only entrance into his Glory, Phi. 2.7. by which he became a redeemer. 27. And he began at Moses and all the Prophets, and interpreted unto them in all Scriptures which were written of him. C. He putteth them in mind of that which was spoken of him in the Prophets. It is an easy matter to boast of the word of the lord, but we must show what is contained in the law and the Prophets. The which christ doth. For he doth not only name the Prophets, but doth also show what is contained in them. Also this place teacheth how christ is revealed unto us by the Gospel. Namely when the knowledge of his is set forth in the Law and the Prophets. For there was never at any time a more excellent teacher of the gospel than the Lord himself, who fetcheth (as we see) the proof of his doctrine from the Law and the Prophets. Wherefore to the end that Christ may shine unto us at this day, through the Gospel, we must needs have Moses and the Prophets before us, as forerunners. Of the which thing the Readers are therefore to be put in mind, lest they give ear unto fanatical Spirits, who suppressing the Law and the Gospel, do wickedly cut and mangle the Gospel. As though GOD would have all that which he hath testified, concerning his son to be void & serving for no use. But how those things which are red in Moses and in the prophets concerning christ, are to be applied unto him, we cannot presently declare. It shall be sufficient briefly to know that christ is not in vain called the end of the Law. Rom. 1. For how obscurely and darkly soever Moses rather shadoweth christ then expresseth him, this is without all controversy, that except there be one excelling the rest in the ●locke of Abraham, under whom the whole people may grow together in one body, the covenant which GOD made with the Holy Fathers shall be void and of none effect. Furthermore, seeing God commanded a Tabernacle and Ceremonies to be ordained according to the heavenly pattern, it followeth that the Sacrifices and all the rites of the Temple shall be but a a vain and frivolous scorn, except their truth rest upon another. And this Argument the Apostle persecuteth at large in his epistle to the Hebrews. Hell For there he teacheth that the visible ceremonies of the Law are shadows of spiritual things, and that we must seek christ in the whole legal Priesthood, in the sacrifices, and in the form of the sanctuary. Therefore christ shall be rightly drawn from the Law, if so be we way and consider that the Covenant which God made with the fathers was held up by the mediator: that the sanctuary by which God declared the presence of his grace was consecrated with blood: that the law itself with the promises thereof, was ratified and established with the sprynkeling of Blood, that there was one priest chosen from among the rest of the people to present himself before GOD in the name of men, not as a mortal man but under a holy form, that men had no hope geeven there unto them of their reconciliation with God, but by the offering up of Sacrifice. Moreover, there is a very notable prophesy concerning the perpetuity of the Kingdom in the Tribe of juda. But the Prophets themselves have more plainly set forth the mediator, who notwithstanding had their first knowledge of him from Moses, because their office consisted only in this, to renew the memory of the covenant, more plainly to show the Spiritual worship of God, to build the trust of Salvation upon the mediator, and also more evidently to show the manner of reconciliation. But because it pleased God to defer the full Revelation until the coming of his Son, this was no superfluous Interpretation. And it were to be wished that this speech and Interpretation of christ were extant: then should we not take so great pains in the Interpretation of the Scriptures: because those things contained in them concerning Christ, are very obscure. But let us know that the Lord would have so much extant as was needful: for he would have our diligence sharpened. Howbeit the Apostles have sufficiently declared how the Prophecies ought to be understood, they do not explicate all Places, but do give unto us the key, least we should complain that they are locked and hidden from us. 28. And they drew nigh unto the town which they went unto: And he made as though he would have gone further. A. There is no doubt but that these two Disciples all the way as they went heard these words of christ with great desire, as afterward they themselves confess. C. Other Interpreters immagyne an other Place beside EMAUS, saying that this town of the which mention is made here, was more near unto the City Jerusalem then unto Emaus, because it is said in the thirty three Verse that the disciples roase up the same Hour, and returned again to Jerusalem: but why they should so fain there is no reason: For the journey was not so long that they needed to take up their lodging in the nearest place. We know that a man may go seven miles in four Hours, though he go but a soft pace. Wherefore there is no doubt but that our saviour christ went to Emaus. (And he made as though he would) C. Hear some demand whether CHRIST do excuse dissembling by his own Example: Question. or whether there be any Dissimulation in him which is the external truth of God. Answer To whom we answer that the Son of GOD was not so tied, that he should reveal all his Counsels. notwithstanding because dissembling is a certain kind of lying, the Knot is not yet dissolved, specially seeing many draw this Example into a liberty of lying. We answer, that CHRIST did fayne this which is here spoken without lying. Even as before he feigned himself to be a Wayfaring man. For they are both one. And this alone ought to satisfy us, that as christ blinded their Eyes for a time with whom he spoke, that they might count him for a Common person so for a time he made as though he purposed to go further, feigning no other thing then that which in deed he minded to do, but because he minded to hide the manner of his departure. So that he deceived not his disciples by this Dissimulation but held them for a time in suspense, until the full time of manifestation came. Wherefore they to much deceive themselves, which make him their Patron for their lies. 29. And they constrained him saying. Abide with us, for it draweth toward night, and the day is far passed. And he went in to tarry with them. (And they constrained him] That is to say, they instantly required, persuaded and entreated him. For it followeth (Abide with us) For it had been unmannerly and barbarous to have constrained him by force to lodge with them. But in the Disciples humanity, thankfulness, and hospitality is commended to us all, and in the Lord moderate civility, in showing himself not hard to be entreated. (And he went in to tarry) The lord is constrained and held not with external violence, but with faith and Godly prayers. So the Lord feigned that he would go further to the patriarch jacob, Goe 32.26. when he said. Let me go for it is Day. But jacob held and constrained him saying. I will not let thee go except thou bless me. So he dissembled before Moses, that he would go far from the Israelites saying. Suffer me that my wrath may wax hot against them, Exo 32.11 and that I may blot them out, and may make of thee a great people. But Moses so held him by faith and earnest prayers, that he was pacified and reconciled with Israel. So christ feigned that he would go far from the Woman of Chanaan, when he said I am not sent but unto the lost sheep of the house of Israel. It is not good to take the children's bread, and to cast it unto dogs. Ma. 15.24 But he is held of the woman by faith. Who answered. Truth Lord, for the dogs do eat the Crumms which fall from their masters table. For the which it was said unto her. O Woman great is thy faith: be it unto thee as thou wilt. Wherefore although christ is not only invincible, but also omnipotent, yet notwithstanding because he hath bound himself to his word and promises, he may be constrained and held by man with faith and prayer. 30. And it came to pass as he sat at meat with them, he took bread and blessed it and brake, & gave to them. C. Many think that christ did not give at this time bread unto his disciples to eat for their refreshing corporally, but rather for a holy sign of his body. And this is very plausible to be spoken, that the Lord was known in the Spiritual glass of his Supper. For the Disciples beholding him with their corporal eyes knew him not. Moreover the Papists take this place, when they go about to defraud the people of the other part of the sacrament. But because this conjecture hath no show of probability to lean unto, we must more simpely understand the words of Luke. Namely, that christ taking Bread in his hands gave according to his manner thanks. And it appeareth that he had a special manner of praying, with the which he knew his Disciples were famillyarly acquainted, 1. Tim. 44. Ti. 1.15. that being admonished by this note they might the better look about them. And here let us learn by our masters Example, so often as we eat bread, to offer thanks giving unto the author of Life, the which in deed putteth a difference between us & profane men. 31. And their eyes were opened, and they knew him, and he vanished out of their sight. C. By these words we are taught that there was no Metamorphosis or transformation in christ, by which he deceived the Eyes of men, but rather that the eye sight of those which saw him failed them, because they were held: Even as strait after he vanished not from the eyes, because his Body was of itself invisible: because God gave them not power to behold the same. Whereby we gather that the Lord holdeth our eyes so often as it pleaseth him, insomuch, that our sight is no sight, and that we cannot know that which is before our eyes. (And he vanished) It were more agreeing to this place to say. And he withdrew himself: Or, He got him out of their sight. And not with the old Interpreter to say. He vanished out of their sight. For we aptly use this word (Vanished) when we speak of smoke or of Spirits. But the evangelist speaketh not here of a Spirit, Luk. 4.29. but of a true body. And in that he sodaynelie vanished out of their sight, it is rather to be ascribed to the power of GOD then to a shadow or fantasy. Question. R. But why did he so quickly withdraw himself being known? For now he should have had more delight to talk than before. Answer. C. We answer, that it is no marvel if christ suddenly got himself out of sight so soon as he was known, because to have longer sight was nothing profitable, least as the Disciples by their own disposition were to much given to the Earth, they should desire again to draw him to an earthly life. Therefore so far forth as it was needful to declare his Resurrection, he offered himself to be seen. But by his sudden departure he taught that they ought to seek him elsewhere then in the world. 32. And they said between themselves. Did not our hearts burst within us, while he talked with us by the way, and opened to us the scriptures? C. The Kingdom of christ brought to pass that the Disciples had a true and lively feeling of that secret Grace of the Spirit, with the which they were at the first endued. For God doth often times so work in his servants, that they know not the power of the Spirit for a time, but do only feel the same by secret instinct. So the disciples had conceived at the first a fervent desire, but without any great attention or regard of the same, the which now they remember. Now, so soon as christ is known unto them, they begin to call to mind that Grace which before they had received without any taste, and perceive that they were dull. For they accuse themselves of negligence, as if they had said. How cometh it to pass that we knew him not as we went together? For when he pierced our hearts we should have considered who he was. Therefore thus oftentimes we feel the power of God. Though we understand not the same, yet nevertheless it worketh not in vain. For the fruit followeth afterward. This ought to humble us when we know that our own dullness is an impediment unto us, that we understand not that which the Lord worketh in us. C. But the Disciples do not gather that it was christ, simpely by this bare sign, namely, because his word was effectual to inflame their minds, but because while he spoke with the mouth, he inwardly inflamed their hearts. 2 Co. 3.8. Paul rejoiceth that the ministry of the spirit is given unto him. And the Scripture doth often times give unto the ministers of the Word these Titles, as that they convert and illuminate men's minds, that they renew men, and make them pure and holy oblations: but in giving to them these titles it doth not show what they are able to do by their own Power, but rather what the lord bringeth to pass by them. But it belongeth unto Christ alone to speak 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 with fire. 〈◊〉. 3. 1●. A. Therefore in this place the ministry of the word of God is commended unto us. R. For the holy Scripture is an Instrument, by which the hearers are inflamed with that heat of the holy Ghost. For if thou compare the external letters only of the Holy Scripture, with the Letters and writings of Heathen Authors, thou shalt find them all one. But if thou consider the ordinance of God, by which the holy Scripture is made an instrument of the holy Ghost, it shallbe called no more a dead letter, but a quickening spirit. For although the greatest part of hearer a conceive not faith by the Scriptures, yet notwithstanding this is not by the default of the Scripture, but by the corruption of the incredulity of the hearers. For faith cometh by hearing, Rom. 10.17. and hearing by the word of God. Howbeit not all do believe which hear. 33. And they roase up the same Hour and returned again to Jerusalem, and found the eleven gathered together, and them that were with them. C. The cyrcumstance of the time, and the distance of the places, showeth what earnest desire these two men had to carry news unto the Disciples. Seeing they entered into their Inn about the evening, it is likely that the Lord was not revealed unto them, before it was dark night, and it was very inconvenient to take a journey of three hours long in the untimely night: yet notwithstanding at the very same moment they arise, and run with speed to Jerusalem. And we may easily conjecture, that omitting all their own business, they did that which was more necessary, when they told to the other disciples, that the Lord was risen. For this was of so great weight, that nothing ought to have been greatly regarded in comparison of the same. Wherefore we are taught by this example, so often as the Glory of the Lord is in hand, to omit all other things, yea though they be never so much for our own profit. Hereby also we are taught that it is not sufficient to publish the Glory of the Lord, but we must use diligence also, lest we put of that till to morrow, which ought rather to be done to day. (And found the eleven gathered together.) That is to say: the eleven Apostles: from whom although (as it is likely) Thomas was then absent, yet notwithstanding, because after that judas was hanged this was a general name of the Apostles, the greater number of them is rightly expressed by this name. A. The Apostles only were not gathered together, but other disciples of christ also. Whereby their great care and diligence is noted, in that they watched the most part of the night, and ceased not to common together, until the Resurrection of christ were more fully known by many testimonies. 34. Saying, the Lord is risen in deed, and hath appeared to Simon. (Saying the Lord is risen.) C This word) saying) is referred to the Apostles and not to these two strangers. So that by these words Luke giveth us to understand that they which brought joyful News to the Apostles to confirm their minds, were taught in like manner concerning the other Vision. And there is no doubt, but that God rewarded this their diligence with mutual confirmation. And we may gather by the order of the time, that after Peter was returned from the sepulchre, he was very careful until christ had showed himself unto him: and therefore the same day in which he had seen the Sepulchre he had his desire. 1. Co. 15.1 Hereof came this rejoicing among the eleven, that now there must be no more doubting, because the Lord appeared to Simon. C. But whereas Luke saith here that the Apostles believed that the Lord was risen, saying. The Lord is risen etc. He seemeth to disagree with the words of Mark, who speaking of these two strange Disciples saith. Mar. 16.13 And they went and told it unto the residue, & they believed not these things also. Objection. For how can it be that they should doubt of that of the which they are ascertained. For in saying that he was risen in deed, they confess the matter to be without all controversy. Answer. First we say that in this general speech there is a figure called Synecdoche because some of them were harder of belief than other some, & Thomas was more obstinate than all the rest. Therefore some believed & some believed not. For the scripture so often as it speaketh of divers men in whom there are divers affections, it speaketh generally on either part. Therefore, that which Mark sayeth must be so taken that there were some obstinate among the disciples: And that which Luke also saith, aught to be understood concerning part, as that there were certain of the Disciples which truly believed 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 confer among themselves concerning the testimonies of the Resurrection of christ: and although all of them conceive not as yet a perfect faith, yet notwithstanding they begin to receive comfort, and to shake of the former despair, and to aspire to a more perfect & ample Faith, for Faith hath her beginning and increasing. 36. AND as they thus spoke, jesus himself stood in the midst of them, and saith unto them. Peace, be unto you. C Luke saith not here, that christ opened the Doors by his divine power which were shut, but yet notwithstanding his Words seem to import so much. For how could the Lord in the Night stand suddenly in the midst of them, except he had entered wonderfully. [Peace be unto you) C The like salutation we have in the twenty chap. of john, Ioh 20.19 where you may read further for the Exposition thereof. 37. But they were abashed and afraid, and supposed that they had seen a spirit. C. john maketh no mention of this fear, but when he saith also the christ showed unto his Disciples his hands and his side, we may conjecture that he hath omitted some thing. And it is no unwonted thing to the Evangelists, seeking to be short, to touch only some part, and to omit the rest, but we learn here by Luke that they being made afeard with the newness of the sight, durst not believe their eyes. A little before they were fully persuaded that the Lord was risen again: and they spoke constantly as of a matter well known unto them, but beholding him now with their eyes, admiration bereaveth them of their sense, insomuch that they imagine him to be a spirit. And although this Error which sprang of Infirmity was not without blame: yet notwithstanding they had not so forgotten themselves that they were afeard of Spirits, but although they think not themselves to be deceived, yet notwithstanding, they rather believe that they see an Image of the Resurrection in a Vision by a spirit, then that christ himself was present alive, which a little before died on the cross. So that they d d not think or suspect it to be a false vision: but being overcome with fear they thought that to be showed them only in Spirit, which was set in very deed before their eyes. Luke therefore useth this word spirit for a vision, Hereby we see how prone we are to lie, and how far we are turned away from the truth. R. Hereby also we see how fearful unbelief is, insomuch, that it feared the most safe and undoubted things, The sound of a shaking leaf, (sayeth Moses) shall chase them, and they shall fly, Levi. 26.36 as flying from a sword. Psal. 23.4. Psal. 46.3. For as Faith is in a strong mind in the greatest perils and adversities, so unbelief having never so little occasion, is afeard, and despaireth in the midst of peace. Wherefore the disciples being not as yet thoroughly confirmed concerning the Resurrection of christ, it is no marvel if they be so afeard that they think that they see a spirit. Mat 14.25 As they did also at another time when christ walked on the Sea about the fourth watch of the night. 38. And he said unto them why are ye troubled, and why do thoughts arise in your hearts? A. Now the Lord taketh away all occasion of doubting, while he talketh not only familiarly with his disciples, but also offereth himself to be touched C. First of all therefore they are admonished to put away all fear out of their minds, that coming again to themselves they may judge of a matter manifestly known unto them. For so long as men's minds are troubled, they are blind in the manifest light. Therefore to the end the Disciples may Conceive a certain knowledge, they are commanded to weigh the matter with quiet & attentive minds. (And why do thoughts arise in your hearts] C. By these Words christ correcteth another fault, Namely, because in thinking divers things, they hinder themselves, and he saith that cogitations do arise, meaning that the knowledge of the truth is therefore suppressed in them, that in seeing they see not, because they restrain not their perverse immagynations, but do give place unto them. And we know by experience that this is to true: For as in a fair and clear morning, dark and black clouds arising aloft, do obscure the bright light of the Sun: Even so, when we suffer our carnal reason to arise to high against the word, that which before was manifest and plain to be seen is taken away from our eyes. It is Lawful when any show of Absurdity appeareth by advised reasons to discuss the same. Neither can it be, but that in doubtful matters our minds shallbe carried hither & thither: but we must observe a measure least flesh exalt itself higher then is meet, and extend her cogitations even to heaven. 39 Behold my hands and my feet that it is even I myself, handle me and see, for a Spirit hath not flesh and bones as ye see me have. (Behold my hands) C. He taketh their Corporal senses for witnesses, lest they should think that they have a shadow set before them in stead of a body, And first of all, he putteth a difference between a corporal man and a Spirit. As if he should say. Your sight and feeling shall prove me to be a true man, who hath been before this time conversant among you, because I have on me that flesh which was crucified, and hath yet the notes and prints of the same. (A spirit hath not flesh and Bones) A. He showeth here that he hath knowledge of their thoughts, Namely, that in steed of a body he was a spirit: and he putteth a manifest difference between a Body and a spirit. C. Now seeing christ plainly pronounceth that his Body is palpable and compac●e of sound and substantial bones, and discerneth the same by these notes from a spirit, this place is discreetly and aptly brought by us to refel the gross error concerning the transubstantiation of bread into a body, or concerning the local presence of the body, which fond and vain men fain in the Supper. For they will have the body of christ to be there, where there appeareth no sign of a Body. But christ taketh this as proper to himself that he is palpable, that thereby he may differ from a spirit. Therefore this difference must necessarily abide at this day between the flesh and the spirit. Christ proveth himself not to be a spirit, because his body may be felt, but a spirit not so. Therefore there was no alteration in the substantial parts, howsoever the accidences were altered. Whatsoever is essential, without the which a Body cannot stand, it remaineth in the body of christ: for he is distinguished from a spirit. 40. And when he had thus spoken he showed them his Hands and his Feet. C. By these Words of Luke we gather that as yet the prynts of the Nails remained in the Hands and Feet of christ. A. As more manifestly appeareth by the words of christ himself, speaking to Thomas. For thus he said (as appeareth by john) Bring thy finger hither, and see my hands, and reach hither thy hand, and thrust it into my side. R. But some will demand and say. Did he rise again from Death with the Prynts and Marks of his wounds. joh. 20.27 And doth he for ever carry them in his Body? Doth not Paul say, that the body soweth corruption and shall rise again in incorruption, 1. Co. 15 ●●. that it soweth in dishonour, and shall rise again in honour? And wounds are marks of corruption and infirmity. Therefore we must think of their bodies which shall rise again from death (whose first fruits was christ according to the opinion of S. Paul, that as they shall be incorruptible, so also they shallbe whole & sound. For if it were not so, one should rise crooked, another lame of hand & foot, another with one Eye, and another stark blind. This is not to rise again in Glory and in power, but in dishonour and infirmity. Seeing therefore other men's bodies shall be glorious, whole & sound in the Resurrection, how much more hath the body of christ risen again whole & sound? To what purpose then were the scars of the wounds in so glorious a body? C. We answer that by them it is declared to every one of us, that christ is rather risen again for us, then for himself: who being the Conqueror of Death, and endued with blessed and heavenly immortality, was notwithstanding for his elects sake, contented to carry for a time in his body, the relics of the cross. And verily in this he did wonderfully bear with the weakness of his Disciples, in that he would rather want some part of the perfect glory of his Resurrection, then to disappoint their faith of such a help and stay. Moreover it is a foolish and vain Imagination to think that the judge of the whole world shall come with his body cut and mangled in the latter day of judgement. R. For his body hath now another manner of form before his heavenly Father, and in his Kingdom than it had among men. He hath now in his Kingdom the form of a glorified body endued with heavenly majesty, and comprehesible of no man in this world. For if in this Transformation before his three Disciples, when as yet he ha● mortal Flesh, his face did shine as th● Sun, and his garments were mad● passing white: his body must needs b● endued with greater majesty after his Resurrection into his Kingdom, therefore as he would eat in the presence o● his Disciples to testify his resurrection though he needed no meat: so he would carry the scars of the wounds in his hands, feet, and side for a Time, for the same cause that he might win credit by all manner of means to his Resurrection. A. For the beholders hereof could not gainsay such manifest signs. Whereupon there is no doubt but that afterward they did much mor● fervently set forth the glory of his Resurrection, when they had received the holy ghost, as appeareth by these words of Luke in another place. Act. 4. 3● And with great power gave the Apostles witness of the Resurrection of the Lord jesus, and great grace was with them all. 41. And while they believed not for joy, and wondered, he said unto them, have ye here any meat? C. This place also testifieth that they were not obstinate unbelievers, but having an earnest desire to believe, their affections were tied with great vehemency, insomuch that they could not be i● quiet. For the joy of the which Luke maketh mention, sprang not but from faith, and yet notwithstanding it wa● a let to their faith to prevail & overcome. Therefore let us note how great we ought to suspect the vehemency▪ our affections, the which although it springeth from good beginnings, yet notwithstanding it carrieth us quite & clean out of the right way. We are taught also how diligently we ought to sight against the impediments of faith, seeing that the joy which was conceived of the presence of Chr●st was the cause of Unbelief in the Apostles: Therefore the purpose of Luke was to express such an affection, as every one of us feeleth at this day. When we hear any Wonderful or joyful thing, we are by and by rapt and ravished with the same. Such a sign was in Abraham he laughed and said. 〈◊〉▪ 17. 1● Shall a C y●de be borne unto him that is a hundred years old? Yet notwithstanding he is not reprehended. The laughter of ●ara is reprehended: because it sprang of infidelity So was Abraham ●apt that he knew not what he said. Such affection was in the Disciples▪ So that if these words (For joy) were not added, we might have thought the disciples to have been at that time unbelieving: but they wondered so that they were out of their wits as it were. [Have ye here any Meat) C. Hear again we see how gently and lovingly the Lord beareth with the infirmity of his Disciples, who vouchsafeth to hold them that fall with a new prop or stay. And although he had gotten the new estate of a heavenly life, having no more need of meat than Angels have, yet notwithstanding he vouchsafeth of his own accord to abase and humble himself to the common use of mortal men. He had made himself subject to the necessity of eating & drinking all his life time: but now being exempted from the same, he eateth meat to this end, that he might persuade his Disciples concerning the resurrection. Thus we see that he having always more regard to us than he hath to himself, he will be always ours. We see also how great our imbecility is, yea even when we have evident promises, yet nevertheless, the Lord confirmeth and strengtheneth us by one means or other. For whereunto serve Baptism & the Lords supper, and many other things but only to confirm and strengthen us. This therefore must be ascribed to the goodness of christ, that he helpeth our infirmity: and lifteth us up by such helps as are necessary for us. 42. And they offered him a piece of broiled fish, and of a honey comb. A. Such as the Apostles have, they offer unto the LORD. It may be that this was the Fragments of their Supper. In john's Gospel we have these words. As soon then as they were come to Land, they saw hot coals, john. 21 9 john. ●. 9. and fishes laid thereon and bread. Also in another place there is mention made of two fishes, when the lord fed a great multitude of men in the Wilderness. Whereby it appeareth that the common Food of the Disciples was such meat as by their own art and labour they took, for they were fishers. 43. AND he took it and did eat before them. C. He did not eat (as we said before) because he was an Hungared but he did eat to the same end & purpose that he retained the scars in his body: that is to say, he would do all things for his Disciples sakes, whereof he himself had no need. R: For to eat is the greatest and most special sign of life. Wherefore christ having raised the ruler of the Synagogues Daughter from Death to life, Luk. 8.55 commanded to give her meat, not to qualify her hunger which the maid as yet felt not, but to make it manifestly appear that she was alive. A. Also of Lazarus it is said that he was one of those which sat at meat with jesus, joh. 12.13 when he had a supper prepared for him at Bethanie six days before the passouer. R. Therefore christ would eat with his Disciples after his Resurrection, not to assuage hunger which he could never ●ele any more, but to prove the certainty and truth of his life. Therefore Peter when he preached at Caesaria, made mention of this Argument of the Resurrection of christ & saith, My God raised up the third Day and showed him openly. Not to all the People, but to us witnesses chosen before of God, even to us which did eat and drink with him after he rose from the dead. Wherefore, when we hear the christ did eat after his resurrection, let us impute it to the cause afore alleged. C. And here the faithful must omit all curious questions as these. If so be this corruptible meat were concocted and digested, what Nourishment did the immortal body of christ receive thereby: also, what became of the excrements? As though it were not in his power which created all things of nothing to consume quite and clean a little meat at his pleasure. Therefore as christ did truly taste the fish and the honeycomb, to show himself to be man, so there is no doubt but that by his divine power, he consumed that which he had no need to receive to his nourishment. Gen. 18.8. So in like manner we doubt not but that the Angels did eat and drink at Abraham's ●able, even a● they had taken on them true Bodies. Yet notwithstanding we grant, not that they did eat and drink to satisfy the infirmity of the flesh. And if we grant that the bodies which they had taken for a time after they had done their messsage, were brought to nothing, who will deny but that the same happened to that which they did boath eat and drink? 44. And he said unto them. These are the words which I spoke unto you whilst I was yet with you, that all must needs be fulfilled which were written of me in the law of Moses, and in the prophets and in the Psalms. R. After that our Saviour christ had proved by manifest and evident signs to his Disciples, that he was risen from death to life, he proceedeth to set forth that which was most necessary of all other to enlarge the Borders of his Kingdom, and to set forth the glory of his majesty on Earth. For Christ came not into this world to profit the nation of the jews only, but that he might be salvation to the whole world. christ roase again from death▪ not that this one jew or that may have life, but that the hapynes of everlasting life might be offered to all nations. A. For so it was prophesied before I have given thee a Light to the Gentiles, that thou mayst be my salvation to the whole world. R. And there is not a more convenient Instrument whereby these things may be revealed to the whole world, Esay. 49.6 and to all nations than the preaching of the R. And there is not a more convenient instrument, whereby these things may be revealed to the whole world, and to all nations, than the preaching of the Gospel, concerning Christ. Wherefore christ would not only approve his Resurrection before his Disciples, but ordained also the open preaching of the gospel that thereby we might learn the profit of his Resurrection. C. And first of all he speaketh concerning his office, & the cause of his resurrection, that the Apostles might know that they should be witnesses of the same and might also teach to what end the faith of the resurrection of Christ did belong. For it is somewhat to believe the history of the death and Resurrection of Christ, but the special thing is to know the cause. Wherefore he proceedeth farther when he saith, that all that hath been foreshowed of him must be fulfilled. (These are the words which I spoke) By which words Christ doth secretly reprehend the gross forgetfulness of his disciples, who being familiarly taught concerning his resurrection to come, were so astonished at the same as if they had never heard any mention thereof. For his words are as much as if he had said. Why do ye doubt as in a new or strange thing, the which notwithstanding I have oftentimes foretold you? Why do ye not rather remember my words? For if ye have hitherto accounted me of to be a teacher of the truth, ye ought to have known this thing by my doctrine. (That all must needs be fulfilled) Moses law, the Prophets, and the Psalms, have special respect unto Christ, do prophesy of Christ, commend Christ, & do send us to Christ our saviour alone. And although at sometime they seem to handle other things, yet notwithstanding the spirit hath always regard unto Christ. Seeing therefore the whole Scripture setteth forth unto us Christ, who alone is our righteousness and redemption, we ought to be diligent in nothing more than in hearing the Scripture, and in studying of the same day and night. C. Herby also we are taught the certainty of the Scriptures. For the Father which speaketh in them is not like unto men, which promiseth much and performeth little: for one jot or title of his promises shall not fail. Wherefore we may assure ourselves of all those things contained in the Scripture, even as if they were already fulfilled. A. Heaven and earth (saith our Saviour Christ, shall pass, Lu. 21.33. but my word shall never pass away. 45. Then opened he their wits, that they might understand the Scriptures. C. Because the Lord having done before the office of a Teacher profited little or nothing with his disciples, he beginneth now to teach them inwardly by his holy Spirit. For words are spoken in vain, until such time as our minds are illumined with the gift of understanding. Psa. 145.8. It is very true that the word of God is like unto a Candle: but it shineth in the darkness, and among such as are blind, until the Lord give the inward light unto the eyes, whose proper gift is to illumine the blind. And hereby it appeareth how great the corruption of our Nature is, seeing the light of life offered unto us in the word of God, profiteth us nothing at all. Now, if we be not able to understand what is right, how shall we be able to obey? We must needs confess that we are unable and weak in every respect, insomuch that the heavenly Doctrine doth nothing at all profit us, but as we are illumined by the holy Ghost. 1. Co. 3.18 Therefore to the end we may be meet Disciples for him, it is convenient that we cast away all trust and confidence in ourselves, and to crave for light from Heaven, and forsaking also the foolish opinion of free-will to commit ourselves to God's government. R. Therefore it is not sufficient to hear and to read the Scriptures diligently, but we must also rightly understand, and believe that which we hear and read. The jews have & read the scripture, but they do not rightly understand the same. The Apostles also and the rest of the disciples knew the Scriptures concerning the kingdom of Christ: but they did not rightly understand the kingdom of Christ: wherefore they needed an Interpreter. And we cannot have a better or more learned Interpreter than Christ himself, of whom all the Scripture speaketh, which is also the true light, joh. 1 9 lightening every one that cometh into the World. Question. C. But here it may be demanded, why Christ rather lost his labour in teaching them three whole years, than he would at the first open their minds. We answer, that although the fruit of his labour appeared not so quickly, Answer. yet notwithstanding it was not without profit: because when they were endued with new light, they felt also the profit of the former time. For their minds were opened, not only that they might ever after be apt to be taught, if any thing were propounded unto them, but also that they might call to mind the Doctrine which before they had heard in vain. Furthermore let us know that they learned to their profit by that three years ignorance, that they attained to new understanding only by heavenly light. notwithstanding we must note that the Apostles were not so clean void of the light of understanding, but that they retained certain small principles. But because the taste which they had was very small, this is said to be the beginning of true understanding, when the vail being taken away they behold Christ in the Law, and the Prophets. C. But some man may demand and say, Question christ here opened his Apostles minds that they might understand the Scriptures, why was the holy Ghost sent unto them afterward? To this we answer, Answer that God doth work by little and little in us, and by Degrees. He opened his disciples minds so far forth as it was needful for a time, and he deferred their full illumination until the sending of the holy Ghost. And wherefore they received the same? Surely because they were to strive against the whole World. 46. And said unto them, Thus it is written, & thus it behoved Christ to suffer, and to rise again from death the third day. C. Hereof cometh no small consolation, that the same which was done unto Christ happened long before although he made himself manifest by infinite miracles: yet notwithstanding the same were not so certain, as when we see it foretold by the Prophets. For seeing all the Prophets foreshowed the same, and seeing we read that whatsoever they prophesied was s fulfilled, all doubting is taken away. This place verily ought diligently to be noted with great attention of the mind. By this place also their cavil is refelled, which say that external doctrine shallbe superfluous, if so be we have naturally no power to understand the same. For Christ, after he had given the spirit of understanding to his Disciples, he did not speak unto them without fruit out of the Scriptures. And although the sound of the Word do vanish away from the Reprobate with out fruit, yet notwithstanding it shall take from them all excuse. (And thus it behoved christ to suffer) R. As if he should say. The Scripture concerning the majesty of the Kingdom of christ must be so understood that it teacheth the Kingdom of christ not to be corporal in this earth, but rather that christ must suffer in this world cross and death, and by the same enter into the spiritual majesty of his kingdom. For the first promise of all which we have concerning christ, giveth us to understand that he must suffer in this world. The seed of the Woman shall tread down thy head, Gen. 3.15 & thou shalt tread upon his heel. For to tread upon Christ's heel, is to cast him into divers afflictions, and into corporal death. The Sacrifices also which the patriarchs used, signified that christ should shed his blood, that is to say, that he should die. (And to rise again from Death) The The Scripture doth not only make mention of the Death and Passion of Christ, but addeth also his resurrection. For to omit those places of Scripture which do plainly prophesy that Christ shall rise again, there was never any Prophet which hath written the christ shall suffer and die, but the same hath also testified plainly that he shall rise again, & reign for ever. And when he shall rise again what shall become of his kingdom. Shall he then gather together an army of Soldiers, and invade the Kingdoms of this world by external Violence? No verily. But thus it is written [saith he) and thus it behoved Christ to suffer, and to rise again from death the third day. 47. And that repentance and remission of sins should be preached in his name, among all nations, and must begin at Jerusalem. R. Behold this is the mean, this is the way by which christ shall rule in this world, After his Resurrection he shall not monster and gather together soldiers to subdue the whole World to himself with external tyranny, but he shall ordain the public preaching of his Gospel, that repentance may be preached throughout the whole world and remission of sins in the name of christ. A. But let us note the order which christ followeth here. C. first he maketh mention of his Death, and resurrection: secondly of the fruit which cometh unto us of them both. For where of cometh repentance & remission of sins, but because our old man is crucified with christ, that by his grace we may rise to newness of life, because by the sacrifice of his death our sins are taken away, our filthiness washed of with his Blood, and by his Resurrection Righteousness purchased for us? Therefore he teacheth that the cause of our Salvation must be sought in his Death and Resurrection: because from thence springeth Reconciliation with God, and Regeneration into a new and spiritual life. Wherefore, it is plainly expressed, that neither Remission of sins nor repentance can be preached but in his name: because we can neither hope for Imputation of righteousness, neither can we deny ourselves, and obtain newness of life, but by this, that jesus christ is made unto us Righteousness and Sanctification. 1. Co. 1.30 What Repentance is, read the third chapter of Matthew. Also in the 28. of Matthew we have said somewhat concerning the exposition of this verse. Furthermore, in repentance and remission of sins, the sum of the Gospel is reprehended, as appeareth by divers places of Scripture. In repentance we must be very diligent. For we see that the definition of the same hath been buried The subtlety of Satan hath been wonderful to overthrow, or obscure matters of great weight: the which he hath done in this repentance, the other part of the Gospel as we have said. Ephe 4.21 For Paul saith that Christ is not well known without the doctrine of repentance, & Regeneration. To Repent or to convert unto God, containeth mortification, or the denying of ourselves, & newness of life. And this Repentance is wrought in us by the fear of god, when as we refer our whole life unto him, & begin to mislike of ourselves. 2. Cor. 7.9 Hereof cometh the sorrow of the which Paul maketh mention, I rejoice that ye sorrowed to Repentance: for your sorrow was godly. By this kind of sorrow it cometh to pass, that we renounce ourselves, and give ourselves wholly unto the obedience of God. And the fruits of Repentance are all the good works of the Saints: that is to say when we bend our whole will & mind to please God. Whereupon john the Baptist said, Bring forth the due fruits of Repentance. The other part of the Gospel is Remission of sins. He which rightly understandeth these two things, is ignorant of nothing that is profitable to be known, but hath the sum of Salvation: and to these two principal points, all the whole Gospel ought to be referred. And it is no marvel if christ make remission of sins of so great weight. For he came that we might obtain the same by his blood, being made Righteousness for us, by which we are accepted of God, & reckoned among his Sons. Whosoever therefore will truly preach the gospel, must needs preach these two things if he will do unto christ faithful Service, and build up his workmanship. Also Repentance is preached in the name of christ, when men here by the Doctrine of the Gospel, that all their Cogitations, Affections, & studies are corrupt and vicious, & must therefore be renewed if they will enter in to the Kingdom of God. Remission of sins is preached in the name of Christ when men are taught that christ is their Redeemer, their Righteousness, Salvation and life. (Among all Nations) C. Now christ doth plainly open that which before he had hid, namely, that the Grace of redemption which he brought, did generally belong to all Nations. For although the Prophets did oftentimes foreshow the calling of the Gentiles, yet nevertheless the same was not so revealed: that the jews would easily grant them to be partakers of the same with them. Therefore until the time of the Resurrection, christ was thought to be the Redeemer of one people only. But so soon as the veil was taken away, the lost sheep were gathered into the sheepfold again. Nevertheless lest the covenant of God might seem to be void, christ placed the jews in the first degree saying. (And must begin at Jerusalem) For, because God had specially adopted the stock of Abraham, it was meet that the same should be preferred before the rest of the world. And this is the right of the first begotten which jeremy assigneth unto them. jer. 31.9. Paul also diligently observeth this order in every place, that christ, coming showed peace unto them which were nigh, Ephe. 2.17 and afterward to them which were a far of. A. Moreover Christ himself testifieth that he was not sent, but unto the lost sheep of the house of Israel. Mat. 15.24 Not that he should not also be preached to the Gentiles in due time: but because it became him first of all to offer the grace of Reconciliation to the jews, whose minister and Apostle he was. These words therefore declare that the beginning ought to be at Jerusalem. Also Esaias saith. There shall go a Law out of Zion, Esay. 60.1 and the word of the Lord from Jerusalem: etc. David also writing of the Sceptre of Chrysts kingdom, Psa. 110.2. saith. The Lord shall send the rod of his power out of Zion. 48. AND ye are witnesses of these things. C. Now he enjoineth unto the Apostles their office: yet notwithstanding as yet he sendeth them not forth to preach the Gospel, but only admonisheth them wherefore he hath ordained them. As if he should say. It is foreshowed that the Gospel shall be preached throughout the whole world: this shallbe your office: ye shall be the instruments for the same. For ye shall receive the power of the holy Ghost which shall come upon you, and ye shallbe witnesses unto me, not only in Jerusalem, but also in all judea, joh. 15, 16 Act. 1.8 and Samaria, and in all the world. Therefore by this forewarning the Lord prepareth his Apostles to preach the Gospel in due time. And partly by this consolation he mitigateth their sorrow, & partly by this Spur he correcteth their sloth. It could not be but that they should be grieved in mind when they remembered their late falling away. Wherefore christ contrary to their expectation, advanceth them to exceeding honour, enjoining unto them the embassage, & publishing of Eternal Salvation, to the whole world. Whereby he did not only thoroughly restore them, but also by the greatness of the Grace which he bestowed upon them abolished quite away the remembrance of their fault. Notwithstanding, withal he pricketh them forward, lest they should be over slow to come unto the faith, of the which they were ordained to be proclaimers. 49. And behold I will send the promise of my Father upon you: but tarry ye in the City of Jerusalem, until ye ●e endued with power from an high. C. Lest the Apostles might be terrified & discouraged by their own weakness, he putteth them in hope of the new grace which was to come. As if he should say. Although ye think yourselves unable for so great a burden, yet notwithstanding there is no cause why ye should be discouraged because I will give unto you that power from heaven, which I know ye want. BU. And it is not without cause that this Office seemeth unto them to be to weighty, as to come forth into the World, and to testify unto all nations: that thing which seemed to all men new and absurd. For custom received for a law, the consent of wise men in the received religion and custom, the outrage and barbarousness of the common sort, the power of Princes, to be short the simplicity and unskilfulness of the ministers, being men without learning, authority and wit, were lets and discouragements enough. A. Therefore the Lord promiseth unto his Disciples new grace, lest any thing might stay them. C. And to the end he might make them have the more firm & sure trust, he maketh mention of the holy ghost, which was promised of the Father. For to the end they might with the better courage prepare themselves to their work, God had already encouraged them with his promise, providing a remedy for their distrust. Now christ taking the room of his father taketh upon himself the office of performing and giving, wherein again he challengeth unto himself divine power. For this is a part of his Glory which God sweareth that he will not give unto another, namely to endue weak and frail men with heavenly power. Esay 42.8 Therefore if the same belong unto christ, Esay 44.3. Eze. 36.26 joe. 2.26. Ioh 14.16. Ioh 15 26. Ioh 16.7 it followeth that he is God which spoke in time paste, by the mouth of the Prophets. And although God promised special grace unto the Apostles, and christ performed the same. Yet notwithstanding this is generally to be noted, that no mortal man is meet of himself to preach the Gospel, except God endewing them with his holy spirit, 2. Co. 2.16 help their nakedness and need. (But tarry ye in Jerusalem) C. The Apostles might have objected & said, we want ability, how then can we execute so hard an office? He answereth: Be ye therefore still and quiet, for the time is not yet come. But when ye are endued with the holy Ghost, ye shall beg●n to execute that which I now command you. I will Arm and strengthen you with heavenly Power by which ye shallbe plentifully appointed with all manner force against your enemies. The very same our Evangelist repeateth in the beginning of the Apostles, saying. Act. 1.4. And gathering them together, he commanded them that they should not depart from Hierulem, but wait for the promise of the father, whereof saith he, ye have herd of me. For john truly baptised with water: but ye shall be baptized with the holy Ghost, after these few days. By which sentence that which he nameth in this place, Power from above, and the promise of the Father, he calleth there the holy Ghost. C. Therefore lest the Apostles should rashly run forth to preach before their time. christ commandeth them to be quiet and still, until such time as he sending them forth might use them in fit and convenient time. And this was a profitable trial of their obedience, in that they being endued with the understanding of the Scripture, and inspired with the Grace of the spirit, held their peace as dumb, because the Lord had forbid them to speak. For we know how greedily men desire to be known, when they think that they shall do any thing with praise and admiration. Wherefore by this example we are taught not to take any thing in hand without God's calling. And whereas they are commanded to abide at Jerusalem, he meant that the same should be after they were returned out of Galilee. C. For after he had given them commandments in a secret place, he willed them to abide still silent for a time, until he had endued them wi●h new power from heaven. A. Matthew and Mark add concerning the charge which christ gave unto his Apostles to preach and to Baptize. Mat. 28.19 Mar. 16.15 For the Exposition of the 50. verse read the 28. Chap. of Math. verse 20. 51. And it came to pass, as he blessed them he departed from them, and was carried up into heaven. Mark hath, When the Lord ●ad spoken Mark. 16. unto them, he was received into heaven, and sat him down on the right hand of God. Act. 1.9. And Luke hath in the Acts. And when he had spoken these things, while they beheld, he was taken up an high, and a cloud received him up out of their ●ight, 52. And they Worshipped him, and returned to Jerusalem with great joy. C This Worshipping testifieth that the Apostles doubted now nothing at all concerning the Resurrection of christ. For they do not worship him as some notable prophet, but as the king of Kings, and as the judge of the whole World. (And returned to Hyerusalem.) And LUKE in another place saith: Act, 1.12 Then returned they to Hyerusalem from the Mount that is called Olivet, which is from Hyerusalem a Sabbath days journey. Here the Apostles obey the Lord's concommaundement which he gave them saying. But tarry ye in the City Jerusalem, until ye be endued with power from above. (With great joy.) This is that same joy of the which the Lord had foretold them saying. Ye now therefore have sorrow: But I will see you again: joh. 16.22 and your Hearts shall rejoice, and your joy shall no man take from you. 53. And were continually in the temple praising & lawding God. Amen. C. Because the purpose of Luke was to write a longer History, he only briefly toucheth what the Apostles did for the space of ten days. The ●um is, that they were daily occupied in praising God. and that they frequentrd holy Assemblies in the temple. R. Now they were thoroughly persuaded that christ was risen again from death, whom also they beheld when he ascended into heaven, from whence they doubted not but that he would send that which he had promised unto them. While therefore they waited for the promised holy Ghost, they applied themselves wholly to such exercises as became godliness, A. neither do they now hide themselves as before with the Doors shut, but being made more bold and courageous, they cast away all fear, and do give thanks unto the Lord God with great joy, for that he having sent a Redeemer into the world, hath restored miserable men from the tyranny of Sin, Death and the Devil, into the Liberty and freedom of Gods Sons. FINIS.