him selfe For although those Prophets Iust men chosen of the Lord and holy kings also were the sonnes of God yet notwtstanding he did not reueale vnto them those thinges which hee reuealed vnto these Fisher men excellent neyther in Dignity neyther in Wysdome nor in righteousnesse And this desier of Iust men is described in that righteous Simeon Luk 2.25 For bycause they sought the glory of GOD and bycause more ample knowledge of God was to be reuealed therefore they wished prayed for the coÌ„ming of Christ most earnestly as is to be seene in diuers places of the Prophets and Psalmes 25. And beholde a certayne Lawear stoode vp and tempted him saying Maister what shall I do to inherite eternall lyfe 26. Hee said vnto him What is written in the Law how readest thou 27. And he answered and sayd Thou shalt loue the Lord thy God c. C. This occasion mooued the Lawear to aske of Christ this question namely bycause hee was an Interpreter of the Law hee is offended at the doctrine of the Gospell by which hee thought the authority of Moses was deminished Howbeit hee is not so much affected with the zeale of the Law as hee was grieued that his Honour and Countenance should bee deminished Hee demaundeth therefore of Christe if hee will professe any thinge more perfecte then the Law as wee haue shewed in the 22. Chap. of Math. vers 36. and in the 12. Chap. of Marke vers 28. What is written in the law C. He heareth another aunswere of Christe then he looked for And verely Christe brought no other rule to leade a Godly and an vpright Lyfe then the very same which Moses had prescribed already bycause vnder the perfect loue of God and our Neighbour is contayned the whole perfection of righteousnesse Notwithstanding wee must note here that Christe spake concerninge the attaynning of saluation according to the question demaunded For he doth not shew playnly here as hee doth in another place how men shall come to eternall Lyfe but how they must liue that they may be counted righteouse before God And it is certaine that it is prescribed in the Law how men shoulde frame their lyues and that they may get saluation to them selues in the presence of God And whereas the Lawe can doe nothing else but condemne and is therefore called the doctrine of Death 2. Cor 3.7 Rom. 7.13 and is sayd to increase our conditions the falt is not in the Doctrine but in our selues bycause wee are not able to doe and performe that which it coÌ„maundeth Therefore though no man is iustefied by the law yet it coÌ„taineth perfect righteousnes because it doth not â—asly promise righteousnes to the obseruers of the same if so be a man do fully obserue all that it commaundeth Neyther ought this maner of teaching to seeme absurde vnto vs in that GOD first of all requireth the righteousnes of workes and then offereth the same free without Workes bycause men must needes be conuinced of their Iust condemnation that they may flee vnto the mercy of GOD. And therefore Paule compareth both kinde of righteousnesse together Rom. 10.5 to the end we might know that wee are therefore iustified freely of God bycause wee are destitute of our owne righteousnesse And Christe in this aunswere framed him selfe to the Lawear hauinge respect vnto this question For he demauÌ„ded not from whence wee shoulde seeke Saluation but by what Workes the same was to be obtayned Thou shalt loue the Lorde thy God A. Mathew sayth that Christe made this answere and not the Lawear Reade Mathew 28. And he sayd vnto him Thou hast answered right this doe and thou shalt liue C. This Promise is not contrary to free Iustification by Fayth For God doth not therefore Iustefie vs freely bycause the Lawe doth not shewe perfect righteousnesse but bycause none of vs are able to fulfill the same and therefore he sayth that wee cannot get Lyfe in the same bycause it is weake in our fleshe as Paule playnely teacheth C. Wherefore these two do very well agree together Rom. 8. â— That the Law doth teach how men should get righteousnesse by Workes and that no man is Iustified by Workes bycause the defection is not in the Doctrine of the Law but in men Furthermore the purpose of Christe was to put away by this answere the false surmise of many which were vnlearned who thought that hee destroyed the whole Lawe 29. But hee willinge to iustefy himselfe sayd vnto Iesus And who is my Neyghbour BV. This argueth that this Lawear was an Hypocrite specially when our Euangelist sayth that hee was willing to Iustefy himselfe that is to say to purge him selfe from all faulte and sinne and to boast him selfe for righteouse as though he performed all thinges in the Lawe and had left nothing vndone And who is my neighbour C. This question might seeme nothing to be longe to the Iustification of man But if so bee we consider that the hypocrisie of men is chiefly espied in the second table bycause while they fayne them selues to bee exellent Worshippers of God they doe openly violate the loue which they owe to their Neyghboures we may thereby easly gather that the Pharisy vsed this Couert to the ende he being vnder the false Cloake of holynesse mighte not come into the light Therefore when hee perceiued that the Rule of Charity was against him hee seeketh startinge hoales in the name of Neyghboure least hee mighte seeme to bee a Transgessor of the Lawe And first of all wee see that the Scribes in this poynte had corrupted the Law deming none to bee their neighboures but such as were worthy Whereupon they held this as a sure ground that a man might hate his enemies BV. Therefore by contempt and of a certaine disdaine the Lawear speaketh these thinges As if hee should say I loue my Nation whom should I loue else Hee vnderstoode not that in this woorde Neyghbour hee which was most farre of eyther in bloud affinity acquaintance or country was contayned and that the Commaundement of Loue is not limmited to our Aliance kinne or acquaintance And yet for all that we must not deny but that the nearer that any man is vnto vs by any of these the more ready wee must bee to help and shew our loue For so humanity requireth and Gods Lawe permitteth who by his Prouidence hath thus apoynted Reade more in the 22. Chap. of Math. vers 39. 30. And Iesus answered and sayd A certaine man descended from Hierusalem to Iericho and fell among thieues which robbed him of hys Raiment wouÌ„ded him and departed leauing him halfe deade E. By this Parable the Lord declareth that euery one is our Neyghboure whom we can or ought to help Christ might simply haue taughte that this worde Neyghbour ought generally to bee extended vnto all men bycause all mankinde is Ioyned together by a certaine holy knot of society And in deede the Lorde put downe
dayes As concerning this the 25. vers reade in our exposition before vpon Mathevv 26. Howe he vvent into the house of GOD in the dayes of Abyathar the hygh Priest and did eate the shewe bread which were not lawful to eate but for the Priestes and gaue also to them that vvere vvith him In the dayes of Abyathar the priest BV. Abiathar of whom mencion is made here was the sonne of Achimilech But the father not the sonne graunted Dauid to take the shewe breade So that the name of the sonne is gieuen to the Father both because his name was more famouse in dealing with matters pertayning to Dauid and also because he was at that time ioyned in the offyce of Priesthoode with his father Furthermore it may be that his father had two names But true piety religion are put in no great hasarde in such small trifles He called the place in that which the Tabernacle or Arke of the Lord was the house of the Lord. For otherwise there was no temple as yet builded in Dauides time for Solomon builded the Lord a Temple when Dauid his father was deade Reade for that which followeth of this Chap. in our exposition vpon Mathew FINIS Chapter the third 1. ANd he entred agayne into the Synagoge a man vvas there vvhich had a vvithered hand And he entred againe BV. This History pertayneth to the former place also as concerning the right vse of festiuall dayes God truely commaunded a certayne godly rest and ceassinge from worke but yet he forbad not weldoing and the workes of charity but rather appoynted them to be done in somuch that he rightly obserued and kept the Saboth which did by any meanes benefite his neyghbour A man vvas there vvhich had a vvithered hand The Euangelist Luke hath whose ryght hande was withered Math 12 but the Euangelist Mathew who declareth this same History also agreeth wyth Marke in these wordes 2. And they vvatched him vvhether he vvould heale him on the Sabboth day that they might accuse him And they vvatched him Namely the Scribes and the Phariseys as sayth S. Luke VVhether hee vvoulde heale him on the Sabboth Vpon the Saboth day the lawe and the Prophets were wont to be read That they might accuse him So hath Mathevve also but Luke hath that they might finde some accusation agaynst him And the same Euangelist hath but he knew their thoughts 3. And he sayd vnto the man vvhych had the vvithered hande Aryse and stand in the middest The Euangelist Luke hath Aryse stand in the middest and he arose and stoode vp 4. And he sayd vnto them Is it lawfull to doe good on the Saboth dayes or to doe euill to saue lyfe or to kyl But they held their peace Is it lavvfull to doâ— good on the Sabboth The Euangelist Luke hath Iesus therefore sayd vnto them I wil aske you a question Is it lawfull to doe good on the Saboth By Mathew it should seeme that the Iewes asked the Lord if it were lawfull to heale on the Sabboth day but by our Euangelist Marke Luke also it may seeme plainely that the Lord demaunded this question of them But seeing the Lord did demaunde of the Iewes according to their minde this question did more belong vnto theÌ„ than vnto Chryste A. Notwithstanding this may be sayd that they demaunded this question of Christe by words as Mathew playnely declareth But to the matter R. Christe by this question and by his myracle interpreteth the true meaning of the lawe as coÌ„cerning the Saboth For the law saith RemeÌ„ber that thou kepe holy the Saboth day 6. daies shalt thou labour do all that thou haste to doe Exod. 20. but the seuenth day is the Saboth of the Lorde thy God in it thou shalt doe no maner of Worke. Seeinge therefore Christe declareth that it is lawefull to do good on the Saboth day and doth by and by helpe him that had the wythered hand restoring him to health it is euident that he meaneth that although the lawe doth say Thou shalt doe no maner of vvorke on the Saboth day notwithstanding because hee addeth Remember that thou keepe holy the Saboth day it is lawfull to doe those workes on the Saboth day which belong more vnto God than vnto vs forsomuch as they doe not let but that it may bee a day holy and dedicated vnto the Lord. For the law hath speciall respect to sanctification and holynes and requyreth that we doe those workes on the Sabboth which pertayne to holynesse Whereupon in Moses it is sayd See that yee keepe my Sabothes because it is a signe betweene mee and you and in your generations Exod. 31 that yee may knowe that I am the lord which sanctifie you By the which wordes the Saboth is consecrated for a signe by which the Israelites may learne that they cannot be sanctified or iustified by theyr Vertues but that they must of necessity kepe the Saboth and doe the woorkes of the Saboth the which are these namely to heare the word of God and to obserue all holye Institucions which pertayne to the worship of God But we call that sanctification or making holy by which God doth make vs holy and iust the which sanctification is of two sorts the one internall which commeth by fayth Whereupon the Apostle Paule sayth But yee are washed 1 Cor. 6. Act. 15. but yee are sanctified but yee are iustified by the name of the Lorde Iesus And the Apostle Peter sayth By fayth purefiing the heartes For as God doth sanctifie vs with his spirite by the sprinkling of the bloude of Chryste euen so we obtayne this benefite by fayth only And this sanctification ought to bee perpetuall in this lyfe Wherefore if wee speake of this sanctification all workes which are contrary to faith as are those which we call sinnes agaynst God are not only forbidden to be done on the â—aboth but on all other dayes also The other sanctification is externall and it commeth by the externall and Ecclesiasticall mynistery by the preaching of the worde of God vnder the which preaching the sacrifices also which the Iewes offered were comprehended which were nothing els than the preaching of Chryste Iesus and by the dispensation of the sacraments For by these things God doth sanctifie men geueth vnto theÌ„ faith the holy Ghost that they may bee truely sanctified before him Yf therefore wee speake of this sanctification then the law forbiddeth those workes which keepe men backe from the preaching of the worde of God from the sacrifices and the dispensation of the Sacraments But these are the chiefe as tilling of the ground exercise of our dayly occupation such like kinde of businesse Notwithstanding it was lawefull in the time of necessity to doe those works on the Saboth day which were not altogether a let a hinderance from doing those holy exercises which were appoynted to bee done on the Saboth as to heale the sicke to
this saying Bee of good cheere arise Iesus calleth thee By the which words the blynde man conceiued such hope that casting away his cloake by the which he was defended from the coulde that he sprang ran to Iesus As touching that whych followeth concerning the exposition of the other two verses following Read the 20. cap. of Mathew 51. And Iesus answered and sayde vnto him What wilt thou that I doe vnto thee The blynd man sayd vnto him maister that I might receiue my sighte Mayster A. Our Euangelist vseth here the Chalde word Rabboni maister for the which the Hebrewes haue Rab or Rabbi The Euangelist Mat. hath Lord that our eyes may be opened Luke hath Lord that I may receiue my sight 52. Iesus said vnto him Go thy way thy faith hath saued thee And immediately he receiued his sight followed Iesus in the way Go thy vvay thy faith A. Luke hath receiue thy sight thy faith hath saued thee And by by he receiued his sight and followed him glorifying god And all the people when they saw it gaue God the praise As concerninge this faith Read the 9. of Mat. BV. Fayth truly saueth vs not our workes nor merits For it coÌ„meth by the deuyne mercy free grace of God that we liue And follovved Iesus in the vvay Whersoeuer faith is there is a diligent study to heare Gods word a following of Chryst without delay For Faith before all other thinges iustifieth vs and keepeth vs in the obedience of the law of Chryst that we may at no time depart from his way FINIS Chapter the 11. ANd wheÌ„ they came nie to IerusaleÌ„ vnto Bethphage Bethany at the mount of Oliues hee sendeth forth two of his Disciples Our Sauiour Chryst at the laste commeth to Hierusalem in the which he should be offered a sacrifice for the sins of the whole world and should redeme the beleuing from sin and deth But before he plaid the priest in offering himself he would shew himselfe to be a king also and a deliuerer of his faithfull people For therfore he entereth with kingly pompe into HierusaleÌ„ 4. And they wente theyr waye and founde the Coulte tyed by the dore without in place where two wayes met and they loosed him A. Thys our Euangelyst Luke also make a large description how the Apostles went to bring the asse and the coulte In steade of the which the EuaÌ„gelist Mathew onely hath And the disciples weÌ„t did as Iesus coÌ„maunded them And found the coulâ— Luke more briefly sayth And they found as he had sayd vnto them 5. And diuers of them that stode there sayd vnto them What do yee loosing the Asse Luke wryteth that they were the Owners of the asse that asked this questioÌ„ what do ye loosinge the ass That is to saye whye do ye lose the asse Or eles it is thus much to saye what will ye do when yee haue loosed the Asse As touching the rest and that whych followeth Reade the one and twentye Chapter of Mathew 9. And they that went before they that followed cryed saying Hosanna Blessed is he that commeth in the name of the Lord. And they that vvent before B. At what time this acclamatioÌ„ or cry was made vnto Chryste by the multitude S. Luke declareth in these woords saying And when hee was now come to the goyng downe of the Mounte of Oliues the whole Multitude of the Dysciples beganne to reioyse and to prayse GOD wyth a loude Voyce for all the Myracles that they had seene saying Blessed be the Kynge that commeth in the Name of the Lord. And straighte way hee addeth that which neither Mathew nor our EuaÌ„gelyst Marke addeth sayinge Peace in Heauen and Glory in the hyghest By the which Wordes the People mente to declare that then trewe Peace was geuen to men in Heauen and that the Glory of GOD shined forth Luke 19. As if they had sayd The Heauenly GOD is pleased with vs. Wherefore we must exalt him he dwelling in the hye Heauens seeinge hee sendeth vnto vs the promised king we do well perceiue that hee is at one with vs. Whereuppon wee wil glorify and prayse his name which only of his mercy and goodnes hath perfourmed that vnto vs which hee promised C. It may be the men may be at peace amonge themselues and in the meane time at Warre wyth God S. Paule sayth that Chryst hath pacifyed all things both in Heauen Coloss â— and in Earth Christ therefore is the bond of our coniunction Wherefore God must be glorified for that peace For then he reuealed his Glory which shyneth in all his workes but specially in this his mercy and redemption Luke beside these things addeth saying And some of the Pharisies of the Company sayd vnto him Mayster rebuke thy Disciples Hee sayd vnto them I tell you that if these houlde theyr Peace then shall the Stones crye And afterward when the Children cryed to him Hosiahna in the Temple they were displeased which were the chiefe Pryestes because the honour of the Messias was attributed vnto him and they sayde vnto him Doest thou heare what these say Reade the one and twenty Chapter of Mathew Chryst doth plainely declare that those thynges which are here done are don by the Spyrite of God If these sayth hee houlde theyr peace the stones shal cry R. That is to say God hath so appoynted that Chryst at this time shold be made manifest and shall enter into his Kyngdome And who can make the decree of GOD of none effecte That whych is done is Gods worke Luke 19 And who can let that this Worke of God shall not bee promoted If Men houlde they re peace then shall Chyldren cry And if Chyldren keepe silence then shall the stones make anoyse For Chryst must be reuealed maugar the Heads of the hie priests Scribes and Pharises After these thinges hee addeth by and by saying â—uke 19 And when he was come nye hee saw the City and wepte ouer it saying Yf thou hadst knowne c. The which wee will declare when we come to the same chapter of Luke As concerning the Exposition of that which followeth vnto the 18. Verse Read the 21 cap. of Mathew 18. And the Scribes and hyghe Priestes hearde it and soughte howe to destroy him For they feared him because all the People was astonyed at his Doctrine A. The Euangelyste Luke hathe And he taught daily in the temple but the hie Pryestes Scribes Elders of the People sought to destroye him c. B. Let euery Chrystian here note in these high Pryestes and Scrybes the nature of true impiety That which Chryst did was the worke of the Holy Ghost whereat the Scribes and Sacrifising Pryestes might iustly haue merueiled And because they had the lawfull administration of Ecclesiasticall matters they should haue followed it But behoulde impiety it is so farre from acknowledging it to be the worke of God and from repentance that
was come to a straunge Nation But they which so say do not well vnderstande the Prophesie of Iacob Ge. 49.10 where the commynge of the Messias is not simpely promysed when the Iewes should be depriued of the Scepter but wheÌ„ the same was taken away from the Tribe of Iuda Howbeit this was not the meanings of the holy Patriarke that the Trybe of Iuda should be spoyled of his Scepter before Chryste came but that the regiment of the People should bee stable in the same vntill Chryste that in hys person the coÌ„tinuance of the same should at the last be permaneÌ„t And although at what time the Machabeis floryshed the Trybe of Iuda had no prehemineÌ„ce amonge the rest and shortely after the last Captayne Iohn of the same Nation or Trybe was slayne Yet notwithstanding the Regiment and Rule was not quyte extinguished because there remayned as yet a chosen Counsayle of the Family and Posterity of Dauid to whome belonged the chiefe authority and it continued vntil the comming of Herode who by the wycked slaughter of the Iudges reuenged the punishment layed vppon him because hee being condempned of Murther was constrayned to choose exile and banishmeÌ„t then to suffer Death Therefore the Raigne of Herode dyd not breake the Scepter of the Tribe of Iuda because hee was a straunger but because by his Robbery and cruelty all the dignity which remayned in that Tribe was abolished And although the Kyngly dignity was decayed longe before and the Regiment by litle and litle almost quight gone yet notwithstanding that decay is not repugnant with the Prophesie of Iacob For God had promysed two things which might seeme coÌ„trary one to the other namely that the seate of Dauid should be euerlasting and that after it was decayed he would repayre the same agayne that the power of the kingdome should be euerlastinge and yet notwtstanding a braunch should come out of the deade stocke of Isay Both which must needes be fulfilled Therefore GOD suffered the Rule which he had erected in the Tribe of Iuda to decay for a time to the ende the people mighte the more earnestly hope and looke for the Kyngdome of Christe And when as by the losse of a Counsayler the hope of the faythfull was as it were cleane cut of the Lord sodaynely shyned And nowe this appertayneth to the order of the Hystory when the tyme of the thinge done is noted but not without cause the myserable condition of that time was therewithall noted vnder the name of the King to the ende that Iewes might know that they must now haue respect vnto the Messias if so bee they woulde faithfully imbrace Gods couenante Iohn 1.15.3.18 A certayne Priest named Zacharias R. Luke going about to describe the Natiuity of Christe because Iohn the Baptist his forerunner was to bee sente before him to testefie to Israell that hee was the promysed Messias therefore firste of all hee describeth the conception and Byrthe of Iohn And because a witnesse hath no credit specially in matters of greate waight except hee bee very honest of good Fame Therefore first of all Iohn is described by the honesty of his Stocke and Parents and by the myracles by which not so much his natitiuity was adorned as the authority of his testimony whych hee should gieue concerninge Christe was commended Of the course of Abia C. It is euident by the sacred Scriptures 1. Cor. 24 that the Kinreds of the Priestes were described of Dauid by certayne degreese In that which matter Dauid did nothing against the commaundement of the law God had geuen the Priesthoode to Aaron and to his sonnes the rest of the Leuites hee had appoynted to lesser offices In this thinge Dauid made no alteration but his purpose was partly to prouide that there mighte bee no tumult amonge the multitude and partly also to cut of Ambition withall to bringe to passe that a fewe might not drawe vnto them the whole office and the greater parte sit Idell at home And in that distribution Abia the sonne of Eliazar had the eight place Zacharias therefore was of the Priestly stocke of the Posterity of Eleazar who succeded his Father in the Office of the high Prieste And his Wyfe was of the Daughters of Aaron R. Luke seemeth to make mencion hereof to shew that Zachary tooke not a Wyfe of any other Trybe as many other did which was against the lawe of God C. Moreouer for honors sake Luke maketh mencion of the stocke of Elyzabeth For it was lawful for Zacharias to marry the Daughter of any coÌ„mon Leuite It appeareth therefore by hys Parentes one eyther side that hee was in his order no coÌ„temned person But how Elizabeth being of the daughters of Aaron coulde be the Cosine of Mary we will shew 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 hee was borne which preached the euerlastinge and blessed Rest whych was to come by Christe And Zacharias is asmuch to say as mindefull of God 6. They were both righteous before God and walked in all the lawes and ordinances of the Lord that no man coulde finde fault with them They vvere both righteous before God C. Luke geueth notable testimony to the Father mother of Iohn not onely that they lyued holy and vnblameable before men but iustly also before God And briefly he sheweth what righteousnes this was when he sayth that they walked in the precepts of the Lord. Both are diligently to be noted For although Zachary Elyzabeth are praised to this ende that we might knowe that the Candell which shyned before the sonne of God came not oute of an obscure house but rather out of a noble and holy stocke notwithstandinge vnder their example the rule of Godly and vpright lyuinge is withall set forth vnto vs. â—e firiste 〈◊〉 to a â—â—ly lyfe This therefore is the first thinge which wee must obserue in orderinge of our lyfe namely that we endeuour our selues to make our selues acceptable before God â—d reâ—reth a â—e Conâ—nce For we know that hee specicially requyreth a pure heart and sincere Conscience Therefore hee shall begin at the wronge ende which omitting the integrity of the heart followeth onely an outwarde shewe of lyfe to fulfill the Lawe Workes vvithout a sincere heart are not acceptable to God For we must remeÌ„ber that God to whom we are coÌ„mauÌ„ded to haue respecte doth not beholde the outward shew of workes but specially the hearte Secondly wee must imbrace obedience that is to say The secoÌ„d step to godlines no man must frame to himselfe a newe forme of obedience at his owne pleasure without the worde of God but they must suffer them selues to be gouerned by him For this definition is not to be neglected that they are iust which frame their Lyfe accordinge to
degree A. This agreeth with the sayinge of Daniell Dan. 2.21 how that GOD chaungeth kingdomes GOD maketh al things to tremble vnder his mighty hand He which placeth Kings in their seat doth also displace theÌ„ againe geueth 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 prouidence Iudgments of God which prophane wicked men call the wheele of fortune Kinges â—eâ—tes staÌ„d at the disposition of God Nâ—twithstandinge let vs knowe the absolute power is not geuen by God that as a tyrant he might turmoile tosse meÌ„ like teÌ„nis bales turne theÌ„ vpside downe but a iust gouernment the which hath excellente Reason though often times we see not the same For soden alterations do not please God that in Iest sporte hee might lifte vp a loft those whom by and by after hee determyneth to cast downe but rather the wickednesse of men altereth the state because no man doth acknowledg that the state coÌ„dition of all men standeth in his determination and power But because they are set aboue others they doe not only contumeliously cruelly triumph ouer their neighbours but do also fret and fume against the author of their dignity Therefore let vs be well assured that whatsoeuer is high and excellent in the world is subiect vnto God and that the whole World is gouerned by him insomuch that some are aduaunced and extolled to honors seate and other some slide from their Throane or at leaste fall downe headlonge This cause and end of alterations are shewed by Dauid and Daniell in their places of the which we haue spoken before Wee see how that the Princes of this worlde are proude passing measure the they geue them selues to excesse to ryot and how that the sweetenesse of prosperouse fortune hath bewitched them It is no marueile if the Lorde cannot beare so great ingratitude Hereupon oftentimes it commeth to passe that they abyde not longe stable whom God lifteth aloft Moreouer the maiesty gloriouse pompe of Princes and Kinges amazeth the common sorte of men so that very fewe thinke that there is any other Maiesty or Power aboue the same But if Princes mighte bringe their Scepter with them from their mothers wombe if so be their kingdome might last foreuer al knowledg of God of his prouidence would by by vanish away Therefore the Lord lifting vp those aloft which are of low degree doth deride as it were openly the pryde of the world withall teacheth his children simplicity and modesty Now let vs note wherefore Marye sayth that the Lord casteth downe princes from their Throanes Kingdoms are altred by Gods prouideÌ„ce exallteth them of low degree namely to teach that the Worlde is not guyded by the blinde wheele of fortune but that all chaunges and alterations whatsoeuer come by the prouidence of God B. And it is not vnlikely but that she had respect vnto the tyranny of Herod and to other wicked men which at that time wickedly oppressed the people of God whose miserable destruction she foresaw Christe their King and deliuerer being nowe incarnate Peraduenture also shee had respect vnto the Maiesty and Kingely power of her Auncetors the which power Pompe seeing they were wicked was brought to naught but was now to be restored by her Childe borne of so abiect and base a mother into a farre better State then euer happened to her auncetors 53. He filled the hungery with good thinges and the ryche hee hath sente away empty C. By this verse she prooueth that God doth gouern with excellent equity those thinges which seeme to trouble the whole order of the World and to peruert the Iudgements of the same He filleth sayth she the hungery with good thinges because they being abased sigh vnto the Lord that they might be for an example vnto others and maketh riche men poore needy because they trusting in their riches swell and wax proude So that wee see the cause why God is pleased with alterations is because great riche mighty men being puffed vp with their fullnes Pride in prosperity â—o be takeÌ„â—eede of arrogate all things vnto them selues attribute nothing vnto God Wherefore let vs beware that we wax not proud in prosperity Wee must also beware of the swellinge fulnesse of the fleshe least at the laste it make vs sodaynely empty agayne But this doctrine bringeth no small comfort to the godly who knowinge their neede and as it were hungery persons sighe and groane vnto God bycause God filleth the hungery with good things The which Sentence is ofteÌ„times to be read in the scriptures and is therfore to be noted that we may know our stability to be founded vpon the prouidence of God BV. Others will haue those that huÌ„ger and thirst after righteousnes to be here vnderstoode who being taught by the spirite of God and beinge voyde of all vaine confidence feele how needy empty they are of all good things and how that they are nothing haue nothing and can doe nothinge of their owne strength And therefore they forsake them selues and flee vnto Christe the onely Welspring of all goodnesse Hee filleth these with a certaine treasure of goodnesse that they may abound in all grace and in all good words works On the contrary part he sendeth empty away from him the rych which promise to them selues of them selues all thinges that when they thinke themselues to be wise iust and ryche they may be found voide empty of al these things We haue many examples in the Gospell but specially that of Simon of Mary Magdalene also of the Pharisey â—uk 7.36 â—uk 18.10 and the Publicane And S. Paule sayth What shall wee say then That the Gentyles vvhich followed not righteousnes haue obtained righteousnes â—om 9.30 eueÌ„ the righteousnes which coÌ„meth of Fayth But Israell which followed the law of righteousnes hath not attained to the law of righteousnes 54. He hath helped his seruant Israel that they might bee mindefull of his mercy C. In this laste parte Mary applyeth generall sentences to the present Circomstance This ought to be the order of the wordes The Lord hath remeÌ„bered his mercy which hee promised that hee would performe to Abraham to his Seede for euer and therefore hee hath holpen his seruaunt Israell Concerning these promyses reade the first of Mathewe the firste verse C. The suÌ„me is this that God hath now performed fulfilled the saluation which hee promised before vnto the Fathers The latine woorde for the which wee haue here Hee hath holpen is Hee hath taken vp In the which speach we haue an apte metaphor For so the state of the people was fallen and decayed that there was small hope that the same shoulde bee restored and set vp againe Therefore hee is sayd to haue taken vp Israell bycause God by reachinge out
is nothing hyer but onely height it selfe there is Chryst in his Diuinity euen as the daie sprynge or Sunne rysing For he proceeded from the Father euen as the beams of light proceede from the Sun Thus Chryst speaketh of himselfe Iohn 3.13 No man ascendeth into heaueÌ„ but he which came downe from heauen For he hath not his Oryginall froÌ„ the Earth where hee was conceiued and borne In like manner he saith I wente oute from the Father Ioh. 16.28 and came into the world This Sonne of God sayth Zacharias hath visited vs comming to vs into the Earth and hath geuen to vs myserable dampned Sinners remission of Sinnes 79. To geue light to them that sate in Darkenesse and in the shadowe of death and to guide our feete into the way of peace To geue Lighte to them that sate in darkenes C. In this Zacharias extollâ—th the mercy of God that the shadow of Death being put away the lighte of Lyfe was restored vnto the People of God And this seemeth to be an allusioÌ„ to the Woordes of the Prophet where Chryst is called the Sonne of righteousnes carying health in his wynges Mala. 4. â— that is to say in his Beames WheÌ„ the Sun ryseth we know by Experience the health followeth the same For by the rysing therof we feele our selues more mery and chearefull of the which sicke persons haue best experience As touching light and darkenes we haue the like speaches in Esay A people which walked in darknes saw great light Light is rysen vppon them that dwelte in the shadovve of Death The like we haue in many other places Concerning the which matter Esay 9.1 read the annotations vpon Mathevv BV. Therefore he perseuereth in the Metaphor Mat. 4.16 As the Sun geueth lighte vnto oure Bodies so Chryste geueth lighte vnto our mindes And withal he sheweth wherefore he calleth Chryste the day sprynge Namely that he might lyghten such as sit in Darkenes and in the shadow of Death By these words we are taughte that there is no quickning light in the world without Christ but that all thinges are couered with horrible darkenes of Death therefore Esay in another place testifieth that this benefite is proper to the Church onely Behould sayth he darkenes shall couer the Earth and a thicke miste the People Esay 60.1 but vppon thee shall the lord aryse and his glory shall bee seene in thee Notwithstanding it may be demauÌ„ded how the Israelites sate in the shadow of Death Question whose hearts the Lorde alwayes illumined by fayth Ansvver We answer that the Godly which liued vnder the Law being beset round about with the darkenes of Death behelde a lyghte a farre of in the comming of Chryste by which they were refreshed leaste they should bee ouerwhelmed with presente Death It may also be that Zacharias had respecte to the miserable estate of hys tyme. But this is generally true that by the comming of Chryst a lighte is risen vp to al the Godly which were from the beginning and which shall be to the ende to quicken them because he hath poured lyfe also into those that were deade BV. Furthermore Zacharias ioyneth heere the Iewes and Gentyles together and describeth the Condytion of mankynde and the office of Chryste Therefore he sayth Chryste therefore came that he might be the lighte of the World and to illuminate meÌ„s hearts by the Ghospell and to call them vnto him which were held in Captiuity vnder Sathan in blyndnes in the darknes of Vnbeliefe that so he might dyrecte theyr feete into the way of peace Read the 4. cap. of Math. verse 16. Note heere that if the electe before they bee called be in the shadow of death what shall wee thinke of the Reprobate To be short we must set agaynst the shadow of Death the light and brightnesse of Chryst who putteth away these darkenesses that we might be illumined vnto Saluation His brightnesse aloane ought to be sufficient for vs. To directe our feete into the way of peace C. By this parte Zacharias teacheth that the perfection of al goodnes and the summe of all felicity coÌ„sisteth in Chryst aloane The Name of peace may be taken in his owne proper sence welinoughe because the illumination of Chryst is able to pacify mens mindes But because the Hebrevves by peace vnderstande the happy Successe of all things there is no doubt but that Zachartas wente here aboute to make Chryst the Author of perfect blessednes least we should seeke for any maner of goodnes elsewhere but being perswaded that we are perfectly blessed in Chryst we might stay our selues vppon him alone To the which effect pertaine these words of the Prophet The Sunne shall shyne to thee no more by day Esay 60.19 nor the Moone by night but the Lord shal be thy euerlastynge lighte But if Zacharias by the onelie sighte of his Sonne being yet an Infante was led to speake so notably of the Grace and vertue of Chryst before hee was borne are not they to vnthankfull which thinke not so Honourably of Chryst after that hee is deade rysen agayne and ascended into Heauen that he mighte sit at the ryght hande of his Father as they ought and do diminish his Power of a Sauiour the Tytle whereof was geuen vnto him by the holy Ghost he being yet in his mothers wombe For wee must remember that which we spake before how that Zacharias spake not of hymselfe but by the dyrection of Gods Spyrite R. This is the Summe of Zacharias songe in the which seeing the truthe is specially commended and the mercy of God Gods benefites declared which are come to vs by Chryst manifested by the preaching and Testimony of Iohn let vs confirme our Faith and shewe our selues thankefull vnto God that with thankefulnes we may keepe and enioy those Benefites which by Gods liberality wee haue receiued throughe Chryst 80. And the Chyld grew vvaxed stronge in Spyrite and was in wyldernesse till the Day came when hee should shew himselfe vnto the Israelytes And the Chylde grewe C. Thys the Euangelyst Luke addeth to knit vp the history And waxed stroÌ„g in spirit As the Natiuity of Iohn was wonderfull so the increase of his age was not without admiration For as hee grewe in stature and in Body so also hee was corroborated with the streÌ„gth of the Spyrite Not that he had nowe vnderstanding but because there was a straunge and vnwonted towardnes in the Child which was a signe that the holy Ghost dwelt in him C. Therefore according to the portion of euery age the holy Ghost sheweth it self more and more both in words and also in deedes And was in wildernesse A. Reade our Annotations vpon the first Verse of the third Chapter of Mathews Gospell Til the day came c C. That is to say he lay hid vntill the time came in the which the Lord had determined that he should shew himself C. Whereby wee gather that Iohn
Resurrection of CHRISTE bee vnto vs to bringe vs vnto GOD For CHRISTE was not onelye taken vppe from the Earth that he might draw all things after him but sitteth also at the right Hande of his Father that wee beinge Pilgrimes in the Worlde may meditate with our whole heart of the heauenly Lyfe A. Let vs therefore learne in all our busines and affayres to remember our Lord and Redeemer to prayse his Grace and to geue Glory vnto hys name The effectes of faith are thaÌ„kes geuings by which it declareth it self thankefull towards God and prouoketh others by the confession of the word to receiue the word Euen as it was toulde vnto them C. Luke heere setteth forth vnto vs the true nature of piety when he saith that the testymony of the Aungell was as it were a Rule vnto the sheepeherds to frame all things by For faith is then rightly furthered by the workes of God if so be it directeth all things to this ende that the truth of God which is reuealed in the word may more brightly shine 21. AND when the eighte Dayes was come that the Chylde shoulde bee cyrcumcysed his name was called Iesus which was so named of the Aungell And when the eight Dayes was come R. Luke in fewe wordes describeth the cyrcumcisioÌ„ of our Lord Iesus Chryst But yet these few wordes do set forth vnto vs the manifold Graces of God C. Concerning the circumcysing of Children the eight Day wee haue spoken in the firste Chapter going before the 59. verse And whereas the Lord would haue the cyrcumcision put of vntil the eight Day Circumcision a signe of the obserâ—ation of the lavv it may seeme to be done in consideration of the tendernes of his Age because the cutting of new born Chyldren should be daungerous But God would haue his son circumcised to the end he might make him subiecte vnto the law For Circumcision was a Solempne signe by which the Iewes entered into the obseruation of the law Paule sheweth the reason when he sayth He was made vnder the law to redeme Gala. 44. those that were vnder the Law Chryst therefore receiuing circumcision professed himselfe to bee a Seruaunt of the law to set vs at libertie And by this meanes not onely the bondage of the law was by him abolyshed but also the shadow of the Ceremony applied to his sound body that it mighte shortly after haue an end For although the abrogation thereof dependeth vppon the Death and Resurrection of Chryst yet notwithstanding thys was after a sort the beginning of the same that the Sonne of God suffered hymselfe to be circumcised A. Whereuppon the Apostle doubteth not to say that we are deliuered from the cursse of the Law because Chryst hath made hymselfe subiect vnto the law B. And the equity of the Law is that which byndeth all men to kepe the same Gala. 44. which curseth and condempneth all those that traÌ„sgresse the same But there is no maÌ„ neither hath there ben any so holy that he hath fully satisfied kepte the whole law For we are all carnall conceyued and borne in sin sould vnder sinne Therfore Chryst came into this world and made himselfe subiect vnto the law by circumcision for he which is cyrcumcised saith Paule Gala. 5.3 is a dettor to the keeping of the whole law hath perfectly fulfilled the law that so many as beleue in him might be redemed from this heauy yoake of the law that the law mighte henceforth haue no Power to curse or condempne them For the law requyreth perfect righteousnesse and holynes But to them that beleue in Chryst theyr sinnes are not imputed but are counted iust and holy through Chryst And they which are accepted for iust and holy they haue that alreadie whych the Lawe requyreth Namely Righteousnes and holines Rom 8.3 And they haue the same not by the merite of theyr Woorkes RoÌ„ 10 4. but by Fayth through Chryst who by sin condempned sinne in the fleshe that the righteousnesse of the law might bee fulfilled in vs and who is the ende of the lawe to the iustifying of euery one that beleueth WheruppoÌ„ Paule wryteth thus Chryste hath redeemed vs from the cursse of the law Gala. 3.13 being made accursed for vs. That the Chyld shoulde be cyrcumcised C. Concerning Cyrcumcision reade the seuentene Chapter of Genesis His name was called Iesus This place testifieth that the accustomed manner of the Iewes was to name theyr Chyldren on that day that they were cyrcumcised Names geueÌ„ at Circumcision euen as we do at this day in the Solempnization of Baptisme And it is very common in the Scriptures to bee seene that the Lord geueth the name vnto men according to the office to the which hee calleth them So Abraham being ordayned to be a Father of many Nations was called Abraham by whych name the Lord expresseth the very same thing to the which he had chosen him Gen. 17.4 Therefore when this blessed Sonne of Dauid was sence to be the Sauiour of the world vnto the vttermost parts of the earth and that by him alone the electe might be redemed necessarilye be receiued his name from aboue by which the very same was signified For Iesus or Iehoua according to the Hebrew tongue signifieth a Sauiour Math. 1. according to the Interpretation of the Angell saying For hee shall saue hys people from theyr sinnes Where it is to bee noted that he saith from theyr sinnes to shew that he shal not be a carnall Kinge as the Ievves looked for which with VVeapons should delyuer the people from earthly Bondage but from their Sinnes For by his Death he hath once made satisfaction for the sinnes of all the Electe Rom. 8. â— so that there is now no dampnation to those that beleue in Chryste And not onely this but because sinne is alway with vs hee doth also euer saue preserue least sin should raigne in vs. He hath once redemed vs yet he doth alway preserue for euer This name God gaue vnto him as we said by the Angel In him therfore and in no other Saluation is to bee found because this name was not geuen vnto hym by Fortune Chaunce or by Humane Rashnes And he was not without cause pronounced by the Angell to be Iesus but to this end that we forsaking all other opynion of Saluation may houlde fast by him as by our onely Sauiour Whereuppon the Scripture sayth that there is no other name vnder heauen geuen vnto men in which they shal be saued Act. 4.12 Christes merites are our SaluatioÌ„ This prayse is wholy geuen vnto Chryst Therefore it coÌ„meth not to passe by our merite that we are saued but Chryst onely saueth vs by his grace Wherefore we must repose our whole trust of Saluation in the Merits of Chryst Which was so named of the Angel C. The Angell noateth heere two Thynges Namely that the Name of IESV was not
specially forbid them these C. And hereof we learne to Iudge of warre euen as we Iudged afore of tribute Ihon coÌ„maundeth not the souldiers to put of their Armour and to renounce their oathe but he forbiddeth to oppresse the miserable people vnder the pretence of warre to hurt the Innocent with claunders to rob also and to pray as many of them did Wherefore there is in these wordes a manifest approbation of pollitique order S. Peter baptized Cornelius who was a Centurion that is to say a Captayne of warre and yet notwithstanding he commaundeth him not to lay aside his profession Acts. 10.44 but he when hee had visibly receiued the holy Ghoste followed still his profession Neither did our sauiour Christe coÌ„maund that Centurion Mat 8.10 of whom he sayd I haue not founde so great faith no not in Israell to forsake his office as wicked For seeinge there is such a route of wicked men in the World as lawes are necessary so are Magistrates Souldiers to serue vnder them C. Thus Ihon faithfully accordinge to his Office laboured earnestly to prepare the People vnto the Lorde And they doe most wickedly SclauÌ„der the Gospell which make him an Enemy to humaine gouernment as though Christe should destroy that which his heauenly Father had planted But lawes are deade neyther is there any force in Iudgement without the sworde neyther hath the Magistrate onely neede of the executioner but also of other Warders and Souldiers also where as peace cannot otherwyse be kept then by their Ministery S. Notwithstandinge wee must take heede that wee geue not tomuch liberty to the vnbridled desires of Princes who count it a sporte to play in mans bloude This liberty is not permitted vnto them For the ende of warre ought to bee nothinge els but a seekinge for peace Thus wee ought to put a difference betwene that which of it selfe is good and that which is euell and in all these thinges euer to consider the ende Hereby also wee gather that it doth not only belong to a good Prophet and an Apostel to teach all men but also to exhorte euery one to bee mindefull of their calling as wee haue Ihon here for an example Neyther accuse any falsly E. The Greeke worde is Sucophantesete This worde amonge the Gretians is diuersly taken as to accuse falsly to sclâ—nder to speake euell of some body Ihon therefore would haue the souldiers free from two thinges namely from violence by which they oppressed the people and also from sclaunder by which they falsly accused them to their Magistrats to the ende they mighte spoile them wtout any violence Sometime they spoyled men somtime ships and sometime Villages afterwards fayned that they had borne good will to the enemy or ells some such thing And be coÌ„tent with your wages If souldiers were coÌ„tent with their Wages they would strik no maÌ„ neither would they oppresse or sclauÌ„der any man but their Couetousnesse in desiringe more then their Wages geueth them occasion to strike and to doe wrong 15. As the people wayghted and all men mused in their hearts coÌ„cerning Ihon whether hee were very Christe Z. There was a coÌ„mon opinion amoÌ„g the Iewes coÌ„cerninge the Messias to come who was loked for according to the Prophesies of the Prophets though not of al men a like Seeing therefore that Ihon was so famouse in vertue in holines of life they thought him to be the Messias attributing mâ—re vnto him then was meete And this our maner oftentimes to much to extoll those men whom wee loue and ouermuch to depresse discoÌ„mend those whom wee hate in all thinges passinge measure But they erred not knowing the scriptures seeinge that Ihon came of the priestly stocke but the Messias was promised of the Tribe of Iuda and of the house of Dauid Reade the thirde of Mathew the 11. verse 16. Ihon answered sayde vnto theÌ„ In deede I baptise you with water but one stronger then I commeth vvhose Shooes Latchet I am not worthy to vnlose he shall baptize you with the holy Ghoste with fyre S. Nowe Ihon doth playnely teache what is his Office For this was the principall parte of his Office to bringe Disciples vnto Christe the which he had not done as yet for hee preached generally hauing made no mencion at all as yet concerning the preparation vnto Christe Mathew and Marke Ioyne this Sermon to that which went before as though hee had spoken exabrupto that is to say of this matter before hee had fully ended the other But Luke teacheth what was the occasion For when they sawe him geue new instructions they doubted whether hee were Christe or no and for this cause hee was mooued to preach coÌ„cerninge Christe not bycause hee would otherwise haue held his peace but the occasion being offered hee was preuented defferring the other vntil another time This verse and that which followeth is expounded in the third Chapt. of Mathew in the 11. and 12. verses 18. And many other things in his exhortacion preached hee vnto the people S. As if the Euangelist should say I haue onely set downe the suÌ„me of Ihons preaching and I haue touched the principall pointe of the whole matter All thinges which are written concerning Ihon are written for Christe whose foreruÌ„ner Ihon was Therfore Luke hauinge brieflye touched so much of Ihons doctrine and of Ihons busines as pertayneth to the godly knowledg maketh hast to a more large description of the actes of Christe 19. Then Herod the tetrarche when hee was rebuked of him for Herodias his brother Philips wyfe and for all the euels which Herod did S. Ihon did not preache to the coÌ„mon sorte of people but also to Princes specially to Herod the tetrarch of Galile who was also syrnamed Ancipas of whom Marke writeth thus Herod feared Ihon Mark 6.19 knowing that hee was a Iust man and a holy gaue him reuerence and when hee heard him hee did many things and heard him Gladly Moreouer Ihon did not only preach Faith and the fruites of Faith to Herod but also nothinge fearing the cruelty and power of the wicked Kinge but vsinge holy liberty of speakinge Christian fortitude hee reprooued his wickednesse as firste his Incestious mariage and then other wicked actes For there is no doubt but that hee vsed tyranny powled the miserable people oppressed the liberty of Gods people set all thinges to sale in his kingdome and consumed his money vppon Luxurie Bellycheere and filthy pleasures Hereby let the true mynisters of the Church learne not to dissemble not to holde their tongue at the wickednesse of Princes For otherwise that iust Lord will require the bloude of those that pearishe at the hand of that dumbe dogge which cannot barke yea which will not barke his mouth being stopt wyth feare C. We haue in Iohn a notable example of constancy with the which all Godly Teachers must bee endued least they be afrayd to displease greate and mighty
Elizeus the Prophet and none of them was clensed sauing Nahaman the Syrian C. Christ therefore added this to shew that he must haue respect vnto the will of his Father 4. Kin. 5.14 and that of his owne will hee tooke nothing vpon hym For why was Elias sent vnto a straunge Wydowe but onely bycause it so pleased God to haue it Also why did not the same befall other Leapers which happened to Naaman a straunger but onely bycause Elizeus had receiued no such commaundement of the Lord C. And although Christe doth particularly wound the Nazarites with these Examples yet notwithstanding withall hee reprehendeth the ingratitude of the whole Nation bicause all of them for the most parte were wonte the nearer that GOD came vnto them the more disdaynefully to contemne him For howe commeth it to passe that GOD shoulde preferre a Straunge Woman before all the Israelites but onely bycause the Prophet being reiected of them was constrayned to seeke his abode in a prophane Land Also to what ende would the Lord haue Naaman the Syrian to bee healed of Elizeus but only to the shame and reproch of the people of Israell Therefore the sence and meaning is this The same happeneth now which came to passe longe ago at what time the Lord sent his power to straungers which were farre of bicause he was reiected of his owne people Neuerthelesse Christe gieueth vs to vnderstand that nothing of his own glory is deminished in that hee is not regarded of his owne Countrey-men bycause GOD cannot adorne and extoll his Sonne in another place wythout their Ignominie and shame euen as before tyme hee honoured his Prophets in the middest of the Gentiles By this meanes the proud and foolishe boastinge of the Fleshe is beaten downe seeinge wee see that the Lorde doth raigne and send downe his gratious Dew not onely where and when it pleaseth him but also in farre Corners not regardinge the Land which he had chosen for his Inheritance And hereof wee may gather a generall Doctrine namely that it is not our parte to prescribe and appoint vnto GOD howe hee shall bestowe his Benefites who at his owne pleasure aduaunceth to honour the basest and most contemptible reiecting the chiefe Wee must also note the Antithesis or Comparison betwene Israell and the prophane Gentiles and with all wee must knowe that none are chosen before others for their owne worthines but that the same commeth rather to passe by the wonderfull Counsayle of GOD the reason whereof though it bee hydden from vs yet notwithstanding we must adore the height depth of the same 28. And all they in the Synagoge when they hearde these thynges were filled with wrath B. The Nazarites were greatly offended with this Reprehension C. They vnderstoode whereunto those two Examples tended which Christe had vttered namely that the Grace of God should be taken from them and be bestowed elswhere Therefore they tooke it to their reproch But when their Consciences shoulde haue bene pricked to the quicke and correctinge and amending their faults should haue fought for remedy they are onely moued wyth fury and outrage Thus the wicked doe not onely resist the Iudgements of GOD obstinatly but doe also cruelly set vpon his Seruāts Notwithstandinge hereby it appeareth of what force those reprehensions bee which proceeded from the Spirite of God For they inflame their mindes with madnesse which would willingly make a scorne of them So that there is no cause why we should meruaile to see the wicked at this day when they are prouoked by the preaching of the Gospell to vtter their blasphemies being ready also to kill the Mynisters thereof for they will admit no new or straunge thinge 29. And rose vp and thruste him out of the City and led him euen vnto the edge of the Hill whereon their City was builte that they might cast him downe headlonge A. If so be that Christe had flattered them after the maner of the Pharises they would haue honored him greatly R. But bicause he noted their ingratitude vnbeliefe by his Sermon they are so mad and outragious agaynste him that they seeke to destroy him not onely as a simple Heretike but also as the author of all impiety and some execrable Manster hated of God and men Heere in the Nazarites let vs beholde what is the lot of the Mynisters of Gods Worde amonge wicked men For euen as Christe was Derided of his Citizens preachinge the Gospell out of Esay the Law setting threatninges and punishmente before their eyes was caried to death euen so all the Mynisters of Gods worde if they preache Christe the magnificent promises of the Gospell and doe place their hearers in the kingdome of heauen and in euerlastinge felicitie their rewarde at the handes of the wicked is to be laughed to scorne and to bee disdayned as a babler And if they preach the Law and the threatnings of the law and cry out against the sinnes of men and deliuer them vnto Sathan for the destruction of the fleshe that the soule may bee saued in the day of the Lord Iesus then are they called raylinge Knaues Traytors Seditiouse persons and such as are vnworthy to liue vpon the Earth and they are caried to death euen as if they were the most wicked of all other For thus it is wont to come to passe Math. 7. ◠that when pearles are cast before Swyne and that which is holy geuen to Dogges the one will treade the Pearles vnder their feete and the other turning vpon their Benefactors will all to rent them What then Shall not the Woorde of God therefore be preached Yes verely it must be preached For although there bee many which contemne and persecute the same yet notwithstanding the lord hath alway his shepe which heare the voice of the sheepherd and although the Preacher of the Worde be in many daungers yet neuerthelesse not one of his Enemies can hurt the least hayre of his heade without the good will of GOD. 30. But hee passing through the middest of them went his way C. Luke geueth vs to vnderstand that Christe miraculously by hys Deuine power escaped present death R. The Nazarites held him Captiue and led him to cast him downe headlong from the toppe of the Hill but hee escaped from them so freely that they themselues know not by what meanes hee had gotten out of their handes C. By which example wee are taughte that although the aduersaries preuaile so that our lyfe seeme subiect vnto their will yet notwithstandinge the power of GOD shall haue the maisterye to saue and defend vs so longe as it is his pleasure to keepe vs in the Worlde For GOD can tye their hands dasell their Eyes and bereaue them of their Wittes to haue his purpose This power shall alway preuaile how soeuer the wicked fret and fume C. For thus saith Christe in an other place Ihon. 11.9 Are there not Twelue howers in the day If any
that Chryst was wōt to goe vp to Hierusalem on the Feast Dayes when he walked through Iury and taught in diuers parts In the first part of this Verse hee seemeth to note the continuall 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 wyth the first the sence shall be this that so often as the feast Dayes were at hād he vsed to accompany other holy Assemblies A. Chryst preached in all places of Iury. He came not into lytle Villages and Hamlets ouerpassing the great Cities and Townes as doe they which goe about to deceyue the simple neither came hee into the great Cities as a vaine bragger and boaster of himselfe but as the Lorde and Father of all he went into all places hauing a care of all Moreouer he did not neglecte those Cities in the which the Lawyers did dwell fearing to bee reprehended of them or fearing least he shoulde bee slayne of them but he goeth towards Hierusalem For where most are sick thither the Phisition maketh moste haste 23. Then sayd one vnto him Lorde are there few that be saued And he sayd vnto them BV. Seeing the Lord in preachynge vrged Repentaunce threatninge destruction to the impenitēt and requiring of such as should bee saued good and righteous workes a certain man doubting whether all men coulde doe these thinges and seeing that the Lord had a very few Disciples followynge him who notwithstanding professed himselfe to be the Author of life went vnto him and asked him Lord are there few that be saued BV. As if he should say If so be the matter of eternall Life standeth as thou techest it must nedes follow that a very small number of men must be saued Therefore Chryste conuerting his Speach to all sayth 24. Striue to enter in at the strayte Gate For many I say vnto you will seeke to enter in and shall not be able Striue to enter in at the strait 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 looke round aboute them to see whether they haue any mo Companions or no as thoughe they would not haue saluation wythout a multitude BV. He doth not curiously dispute who and how many shall bee saued but striue saith he that ye may be in the number of those that shall be saued seeke not for obscure and hiddē matters but rather endeuour your selues to do that which is iust and holy C. Therefore when he cōmaundeth to striue he geueth vs to vnderstand that we cannot come to eternall life wythout great and hard difficulties BV. And in dede it is a hard matter for the Flesh truly to repent of the former Life and to bee accustomed to a new and holy kynd of lyuing Yet notwithstanding we must endeuour we must striue we must labor withall our might and strength to ouercome this difficulty and hardnes wee must enter into the straite way whych leadeth to saluation C. Therefore let the faithful rather beat their brains about this Mat. 7 15. then to bee ouer curious concerning the multitude of such as goe out of the way For many will seeke to enter in R. Chryst by these wordes seemeth to affyrme that the number of such as shal be saued shal be the fewer but he speaketh more plainly in Mat. when he saith thus Wide and broad is the way which ledeth to destruction Mat. 7.13 many there be that enter therat but straite is the gate and narrow is the way which leadeth to life and few there be that finde it Therefore there are few which attaine saluation because the gate to life is straite But what haue we in another place of Ma. Many shal come frō the east frō the west shal rest with Abraham Mat. 8.11 Isaac Iacob in the kingdō of Heauen And the Prophet speaking of the heauenly Hierusalem Esa 60.11 sayth thus Thy Gates shall stand open still both day and Night and neuer be shut that the hoste of the Gentiles may come and that theyr Kinges may be broughte vnto thee These words teach vs not onely that many shal be saued but also that the gate of heauen shall bee set wyde open But we must put heere a difference For if we consider Chryst we must needes confesse that the gate of Heauen is broad and wyde For Chryst is the true Gate of Heauen who being ascended into Heauen and being reuealed to the whole world by the preaching of the Gospel hath not onely set wyde open heauen Gates vnto vs but also hath so consecrated the Earth it selfe by his Gospell that mē inhabiting in all parts of the Erth may ascend into the Kingdome of Heauen And although the Commaundemēts of the Law by reason of the infirmitie of our flesh are not onely heauy and grieuous but also impossible to bee done yet notwithstandyng Chryste hath perfectly fulfilled the Law and hath brought to passe that so many as beleue in him shall bee no otherwyse iudged to bee righteous before God then if they by their owne righteousnesse had perfectly fulfilled the Law Furthermore through Faith Chryst endueth those that beleue in hym with the Holy Ghost that by the Power thereof they may both wyth ease and also with pleasure walke in the obediēce of Gods law so much as is possible in this Flesh Wherefore as touching this parte of the Deuine Preceptes the Gate of the Kingdome of heauen must not be said to be strayte Furthermore if thou cōsider the church of Chryst in it selfe thou must needes confesse that many are elected that an innumerable multitude are and shal be saued For thus the Prophets speaketh of the multitude of the faythfull Esay 60 ◠Lifte vp thine Eyes loke roūd aboute thee all these gather themselues and come to thee thy Sonnes shall come vnto thee from far thy Daughters shall gather themselues to thee on euery side c. And in the Reuelation of S. Iohn Apoc. 7. ◠After thys I behelde and loe a great multytude which no man coulde number of all Nations Kindreds and people and tongues stoode before the Throane c. Therefore we see that if we consider the Church in it selfe it containeth a great and innumerable multitude But to the ende thou mayst rightely vnderstand the word of Christ whych sayth that few finde the way to lyfe thou muste haue respecte to an other matter For first of all it so bee thou considerest the Dispositions of euery man then though the gate of heauen were neuer so wyde yet notwithstāding the gretest parte of mē do make the same narrow to themselues For some seeke to enter in but not by faith in Chryst one promiseth Saluation to himselfe by the merit of monastery workes and this is to make moonkary the Gate of Heauen Another hopeth to
attaine Felicity by the merit of his Pilgrimages and this is to make PeregrinatioÌ„s and not Christ the Gate of heauen This fellow seeketh to ascend into Heauen by the merite of his Fastings the fellow by the merit of his contrition that which verely is nothing els then to breake downe the gate Chryst and to build another after their own fantasie But by these Gates men shall sooner come to Hell then to heauen Israel saith S. Paule which followed the Law of righteousnes hath not attained to the Lavve of Righteousnes â—oÌ„ 9.31 And wherefore Because they sought it not by Faith but as it were by the Workes of the Law Othersome lead an impenitent Lyfe wyth manifest and open wyckednes to whom also the gate of heauen is very straight not for the straitnes of the gate in it selfe but because of theyr owne heart whych cannot repeÌ„t For this gate will not receiue proude and arrogante men but such as are huÌ„ble it wil not admit couetous meÌ„ but such as are liberall not the enuious but the gentle and meke not whooremongers but chaste liuers not dronkardes but sober persons That is to say it doth not receiue those that are impenitent but such as are penitent Therefore they which are shut out of the Gate of heauen are shut out by theyr owne faulte and not by the straitnes of the Gate Furthermore though the number of the Electe bee great if thou consider the Church of Chryst in it selfe yet neuerthelesse if thou compare the same with the Church of the wicked thou shalte finde the Number of those that are elected to the inherytance of the Kingdom of heaueÌ„ smallest For as the number of a thousand of it self is much but being compared with sixe hundred Millians seemeth almost no number euen so the church of Chryst is greate being considered in it selfe but is very smal being compared with the huge multitude of the wicked which perish And of this matter we haue manifest argumentes in externall deliueraunces in the whych few haue bene saued when all the reste perished As in the floud onely eyghte Soules In the burning of Sodom Gomor of so many thousandes three onely escaped Gen. 7.21 1. Pe. 3.20 Lot with is two daughters Of sixe hundred thousande which came out of Aegypte after they had liued in the Desert Onely Iosue and Caleb GeÌ„ 13 25. came into the Land of promise In that most populous city Hiericho onely the harlot Rachab wyth her housholde was saued Nu. 14.30 In the Destruction of Hierusalem there were none lefte in the Lande Iosu 6.24 but the moste abiecte husbandmen Whereupon the Prophet Esay saith If the people of Israell were as the Sand of the Sea Yet notwithstanding the Remnaunts that is to say Esa 10 22 Rom 9.27 the smallest number most abiecte among the people shall be conuerted The which Examples the Scripture setteth not before vs to brynge vs to dispayre but to teach vs Feare and Fayth by which alone we come to the kingdome of Heauen 25. When the goodman of the house is rysen vp and hath shut to the dore and yee begin in to stand with out and to knocke at the Dore saying Lorde Lord open vnto vs and he shall aunswer and say vnto you I knowe you not from whence ye are When the Goodman of the House is rysen C. Because Chryst had denied the Gate of Heauen to be open to many which shall desire to enter into heauen Now he saith that it doth nothing profit though they haue place in the Church because God shall aryse at the last to Iudgement to shut them out of his kingdome which now challenge vnto themselues place amonge those of his houshold And he vseth a simillitude of the Goodman of the house R. Which is wont at a certain hower of the night to shut the Dores of his House and if so be any of the seruauntes at a very vnlawfull time of the Nighte be out he doth not onely not suffer them to come in but also shutteth them out of his house as vnprofitable and disobedient Seruaunts C. Or thus who if he know that any of his wicked or lasciuious seruaunts haue stollen forth in the night haue left the house for theeues to enter in he himselfe ryseth and shutteth vp the Gate and suffereth not those Nyghte walkers to come in which haue wandered out of time in common wayes For so long as the Lord calleth vs vnto him we haue liberty to enter into the Kingdome of Heauen the Gate standing as it were wide open but the greater part will not once moue theyr foote towarde the same Therefore Chryst saith that the time will come when the Gate shal be shut vp so that they are in perill to haue no enteraÌ„ce which tarry for Company Lorde Lorde open to vs R. This is the cry of Hipocrits Mat. 25.11 with the which by theyr externall shew of righteousnesse they make such a noyse in this worlde that they alone seeme to be the People of God and heyres of the Kingdome of Heauen but it is sayd here vnto them I know ye not For it is wonte to come to passe that which aboue all other seme to be the electe of God are most abiect and that they which seemed to be first are last A. Whereuppon Chryst also sayd in another place Not euery one that saith vnro mee Lorde Lord shall enter into the kingdome of Heauen but he that doth the will of my Father which is in Heauen And againe Mat. 7.21 Luke 6.46 Why call yee mee Lorde Lorde and doe not as I commaunde you 26. Then shall ye begin to say Wee haue eaten and dronken in thy presence and thou haste taughte in our streetes A. These thinges properly pertaine vnto the Iewes C. whome it shal profit nothing sayth Chryste that hee is come so neare vnto them and offereth himselfe so familiarly vnto them to be receiued excepte they answere when they are called R. We haue eaten and dronken say they before thee We are that people of God Israell whom thou hast chosen out of all nations We haue eaten manna froÌ„ heauen we dronke water out of the rocke we haue eaten of thy sacrifices wee haue heard thy voice from Heauen in mount Horeb we haue heard thy law daily in our Sinagogues yet doste thou not know vs Thus these Hypocrites boast but the Carnall preseÌ„ce of Chryst profited them nothing without faith In Mathew they say Lord Lord haue we not prophesied in thy name and in thy name caste out Deuils Mat. 7.22 C. Moreouer Chryst doth not persecute the simillitude For hauing spoken of the Goodman of the house hee calleth himselfe now a Iudge without any figure and this belongeth to no other then to his owne persoÌ„ wheÌ„ they say Thou haste taught in our streates Concerning the Exposition of the Verse following Reade the seuenth Chapter of Math. verse 23. 28. There shal be
and sauiour for that which cause it shal be good to keepe company with sinners A. Concerning the two verses following reade the 18. Chap. of Math. vers 12. 7. I say vnto you that lykewise Ioye shal be in Heauen ouer one sinner that repēteth more then ouer 90. and nine iust persons which neede no repentance Iust persons whych neede no repentance B. The Lorde speaketh here of deuine and spirituall matters commonly as of humaine things to frame his speach accordinge to the capascity of the common sorte In this place he calleth them Iust which Imbrace the truth of the Gospell and forgettinge worldly matters doe alwayes goe forwarde towardes the marke which is set before them who notwtstandinge haue alway neede to pray Math. 6.12 Forgeue vs our debtes Ouer such Ryghteouse men which are already of the Lords flocke there is no such speciall Ioy as there is ouer one sinner who being far from the kingdome of God a lost sheepe cōmeth home agayne knoweth God is Ioyntd to the rest of the Lords flocke A. The other similitude of the lost great tendeth to the same effect that this doth therfore nedeth no farther explication 10. Lykewise I saye vnto you shall there be Ioy in the presence of the Angells of God ouer one Synner that repenteth C. If the Angells reioyce among them selues in heauen when they see that restored to their company which went astray it becōmeth vs also to Ioy with them Question But how doth hee say that the Angells doe more reioyce at the repentances of one wicked man than at the perseuerance of many Iust men who delight in nothinge continually than in righteousnesse Ansvver I answere that all the Angells do rather desire the men should alway stand in puernesse and integrity yet notwithstanding bycause the mercy of God doth more shine in the deliuerance of sinners which are cut of from the body as rotten braunches he attributeth the more Ioy vnto Angells after the maner of men who Ioy more for that which cōmeth vnloked for then for that which they haue already in their possession Furthermore the name of Repentance is specially restrayned to their conuersion who beinge tourned quyte away from God doe ryse as it were from death to life For otherwise there oughte to bee a continuall meditacion of Repentance throughout our where lyfe neyther is any man exempted from the necessity hereof seeing euery one feeleth his owne vices working dayly in him But there is difference betwene stumblings or falles or swaruinges from the marke when thou arte already entered into the right race and betwene the cōming from error into the right way They haue no neede of such repentance which haue begun already to frame their liues according to Gods law to lyue a holy and Godly lyfe howbeit they must needes sigh vnder the infirmities of their flesh must endeuour themselues to correct them 11. And hee sayde A certayne man had two Sonnes C. This Parable is nothing els but a confirmation of the doctrine going before And by the firste parte thereof is shewed how ready the Lord is to pardon our sinnes in the other part is shewed how wickedly they behaue them selues which speake euell of his mercy And vnder the parson of a certayne prodigall younge man who was brought to extreme beggery by riotous dissolute life retourned with submission toward his father against whom he had bene stubborne disobedient Christ describeth all sinners who being weried with their former folly come vnto the grace of God And he compareth God vnto an earthly father which doth not only pardon his sonnes offences but also preuēteth him with mercy before he aske forgeuenesse 12. And the yoūger of them sayd vnto his father geue mee the portion of goods that to me belōgeth And he deuided vnto thē his substance C. Wee may not as wee sayd before stand vpon euery word in parables as though there were a mistery in them yet notwithstanding it is not set downe without cause in this parable the one of the sonnes would needes parte his Inheritance which hee afterwarde spent Fyrst of all a signe of wicked arrogancy is described here in the yoūge man in that he desiring to departe from his father thought him selfe not well except hee might liue lasciuiously at his owne liberty without the yoake of obedience toward his father We haue also to consider here his ingratitude in that hee forsakinge his Father an olde man did not only depriue him of the duty which belonged vnto him but doth also deminishe his Domesticall Substance Last of all followeth his prodigallity dissolute wickednes by which hee consumeth all that he hath By thus many sinnes he deserued the displeasure of his father So that vnder this Image we haue most liuely depaynted vnto vs the vnspeakable goodnesse and mercy of God to the ende that the haynousnesse of no offence might draw vs away from the hope of obtayning pardon The comparison shall not be amisse if so be a man say that they are like to the foolish and prodigall younge man who hauinge great plenty of all good things with God yet notwithstanding being stirred vp with a blynde mad desire will deuide the Inheritance with him that they may be free to doe what they list themselues as though it were not more to be wished to liue vnder the fatherly care and gouernment of God than vnder any other kingdome Surely we shall be rych ynough if so be our substance be Ioyned with the ryches of God the Father But if so be we will needes deuide it must needes come to passe that all thinges goe miserabelly to waste For this was the cause of destruction in the beginninge vnto men and first of all to our Parent Adam For hee was created after the Image of GOD. If so bee hee had taryed in his Fathers house and would haue had no deuision hee had bene ryche Inough and mighte haue lyued well in great Felicity but when hee woulde haue somewhat seuerall for him selfe it happened vnto him as it happened vnto this miserable man which wasted all his Substance For what did the free will and excellency which hee had conceyued profite hym that hee should be lyke vnto God Euenso at this day if wee arrogate nothinge vnto our selues but are contented with the grace of God we shall wante nothing appertayning to saluation But wee deceiue our selues in this that wee woulde haue somewhat proper to our selues whereby it cōmeth to passe that wee must needes perishe Notwithstandinge if wee be of the number of Gods Electe GOD will not suffer vs so to perishe but we cannot stande of our selues For except the wonderfull mercy of God did holde vs vp wee must needes be vtterly ouerthrowen 13. And not longe after when the yoūger sonne had gathered all that hee had together he toke his Iourney into a farre Country there wasted his goods with ryotouse liuinge C. Here Christe sheweth
downe reapyng that I did not sowe R. First of all hypocrites are reprehended and condempned vppon theyr owne wordes For if so be they thynke God to be a cruel tyrante why do they not follow that way by which GOD may be made a fauourable and mercifull Father And if so be they feele by Experience that a man cannot fulfill the law with his whole strength why do they not seke for that way by which the righteousnesse of the law may bee fulfilled in them after another maner And this way is a true liuely fayth in Iesus Chryst For after that Iesus Chryst is receiued by Fayth GOD which otherwise is a seuere Exactor of his Law is not only reconcyled vnto him that beleeueth and forgieueth his Sinnes but also imputeth vnto him all the righteousnesse of Chryste indewing him with his holy Spyrite that he may not onely haue the perfect fulfilling of the Law in Chryst through Fayth but may also himselfe by hys owne works follow the Law of God so farre forth as may bee done in thys Fleshe And this is to geue the Lorde his owne agayne with aduauntage For Iesus Chryst is our portiō who being receiued by Fayth bringeth with him the Gifte of the fulfillinge of the whole Law For the Exposition of the reste vnto the 26. verse read the 24. cap. of Mat. verse 28. 26. For I say vnto you that vnto euery one which hath shal be geuē and from him that hath not shal be taken away euen that he hath R. This Iudgemente agaynste Hypocrites must be dilligently noted And this sentence is taken from the cōmon manners of men For in this world amonge men the matter standeth so that they which are riche are honoured of other men with Gifts and rewards theyr Riches doe increase but they which are poore are not onely neglected but also haue that litle which they possesse taken from them But oure Lord doth alwayes that thing lawfull in his Iudgement agaynst hypocrits which the men of this world doe some time vnlawfully For the Godly do truly follow their vocation by faithe not onely for the rewards sake but also because they haue a delight and pleasure to obay Gods wil and to follow Vertue although there were no reward apoynted for the same And althoughe they alway follow good workes yet notwithstanding they say we are Vnprofitable seruauntes But Hypocrites do nothing but for a rewarde and do promise vnto themselues for theyr merites not onelie the Felicity of this world but also great happynesse in the Kingdome of heauē But when they come to the Iudgmēt of God those hypocrits are so far from hauing that which they loked for that the same which they made surest accounte to enioy shall be geuen only to the Godly and they themselues caste into vtter darkenesse And this is to take away that one pound from the vniust Seruaunte and to geue the same vnto him that had ten pounds For as in this world Giftes are geeuen vnto rich men that they may be more rych and from the poore that little whych they haue is taken away Euen so in the Iudgement of God to those that haue Chryst by faith the true Felicity the fruit of fayth is geuē which hypocrits arrogated to themselues onely for theyr merits they which haue not Christ by fayth as they are depryued of true felicity so if they possesse any parte of Gods giftes they shall haue no fruite at all thereby but the whole Fruicte thereof shall come to the Godly alone the which God hath approoued by dyuers examples in this world Dauyd had faith and the workes of fayth but Saule the hypocrite had neither true fayth nor yet the workes of faith But what ensued To Dauyd which had the Kingedome was geeuen that he might abound from Saule which had not the kingdome was taken away which he had Mathias had fayth and the workes of fayth Iudas Iscariot had neither faith nor the workes of fayth to Mathie therefore whych had the Apostleship was geuen and from Iudas which had not the Apostleship which he had was taken away Wherfore though in an other place wee are forbidden to couet another mās goods yet for al that in this place there is a lawfull way set before vs wherby we may without sin yea with great ryghteousnesse couet that which is none of our owne to wit Chryst whom wee ought to get by faith and to follow the present calling of Chryst with all dilligence Read the 13. of Mat. verse 12. and 25. cap. verse 29. 27. Moreouer those mine Ennemyes which woulde not that I shoulde raigne ouer them bring hither slay them before me R. Last of all the Citizens which hated theyr Lord and sent a messuage after him saying We wil not haue this man to raigne ouer vs do represente the fourth sort of men that is to say those which persecute Chryst and his Gospell In the number of persecutors the chiefe and pryncipall are the Iewes who killed the Prophets and Chryst himselfe secondly those Popes Bishops and tyrants which hate the word of God the Professors of the Gospel Thyrdly Epicures and Contemners of Religion and with them al wycked and impenitent Persons What then shall become of these Heare the iudgement of the Lord. Bryng them hither and slay them BV. Chryst alludeth to the manner of the Prynces of thys Worlde which commaund Rebels to the slayn in their presence when they haue recouered theyr Kingdome from theyr rebelliō But hee meaneth that Euerlastynge Death is prepared for Vnbeleeuers and Blasphemers of whych he speaketh in another place Goe yee curssed into euerlasting fire prepared for the Deuill and his Aungels Ma. 25.41 But the purpose of Chryste was not onely to terrefye those Rebelles with the horrible vengeance of God agaynst them but also to keepe those that are his in the fayth of Subiection For it is no small Temptation to see the Kingdome of God dispersed by the treason and Rebellion of many Therefore to quiet our selues in trouble Chryst sayth that he wyll come and by his cōming will take vengeaunce on the wycked R. Chryst the Sonne of GOD hath spoken this Therefore Heauen and Earth shall sooner passe then hys word fayle Concerning the Exposition of the 28. Verse Reade the 22. Chapter of Mathew Verse 26. And for the other verses next following them reade the 21. cap. of Mathew verses 1. and. 2.3 and 6. 33. And as they were a loosynge the Colte the owners thereof laid vnto them Why lewse yee the colt R. This is another miracle in that the owners of the Asse and the Colte are so sonne pacefied with one worde insomuch that they suffer straunge and vnknowen men to carry away the Colte By this place it is declared with what power and weapons the kingdome of Chryst is defended in this worlde and preserued For Chryst when hee commaunded the Disciples to brynge the Asse willed them not rayle
appeareth by this place When yee haue fulfilled seuētye yeres at Babylon I will visite you Ier. 29.10 I wyll brynge you home and of mine owne Goodnesse I will carry you hither agayne into this place And agayne Beholde I will loke to my sheepe my selfe and visite them Eze. 34 11 Like as a sheepehearde that hath ben amonge the flocke seeketh after the Sheepe that are scattered abroade Euen so will I seeke after my shepe c. Seeing therefore Christ commeth not to destroy but to saue men and calleth the time of his comming the Time of his visitation it is manifeste 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 punyshmente but the time of deliueraunce not the time of Slaughter but the time of Saluation And the time of mercye and Saluation is when the woorde of God is reuealed by which the clemencie of God is offered vnto vs and by which wee are called to repentance are admonished to receiue the Grace offered vnto vs. So it was the time of Saluation when Noe by the worde of God called those of his time to repentaunce before the Floude So it was the time of Saluatyon when Lot called the Sodomites before fire came from heauen when Moses called the Aegyptians before the drowning in the red Sea when the Prophetes called the Israelites before the inuasions of the Assyrians Babylonians to repentance and offered vnto them by promises Gods sauynge Healthe So also it was the tyme of Visitation when Iohn Baptyste when Chryste himselfe and his Apostles preached the Gospell saying Repent Ma. 3.2 Ma 14.17 for the Kingdome of Heauē is at hande Therefore not to acknowledge the time of Visitation is not to know the word of God reuealed not to beleeue the Gospell not to obey Gods calling and not to repent And these were the Wickednesses for the which the Iewes so miserabely perished For although they sought by all meanes to deliuer them selues from Destruction and to be saued yet notwithstanding by those things whereby they sought to bee saued they lost Saluation A. For Israell sayeth S. Paule which followed the law of ryghteousnesse came not to the Law of righteousnesse Wherefore Because they sought it not by faithe Rō 9.31 but as it were by the workes of the Law C. Therefore because Hierusalē shewed her selfe Vnthankefull vnto God and woulde not acknowledge her Redeemer it was necessarye that she should be quite ouerthrowen and shoulde feele such grieuous punishmentes that shee might bee a terrible example to all men Wherefore let the seuerity of those punishmentes which happened vnto them terrefie vs least by our Neglygence we extinguish the light of Saluation but rather let vs ernestly seke to receiue the Grace of God R. For if God sayth S. Paule spared not the Naturall Brawnches Rō 21.31 take heede least he spare not thee also Therfore when in these yeares the time of oure Visitation commeth and that the Gospell of Iesus Chryst by the clemency of God the Father is offered vnto vs by which all the benefits of God and Celestiall and Euerlasting Graces are offered vnto vs Let vs repent in time and obey the Commaundemēts of GOD. 45. And he wente into the Temple and began to caste out them that soulde therein and them that boughte A. Now Luke sheweth briefly what our Sauiour Chryst dyd in Hierusalem when he was come into the temple Hee began to caste oute them that soulde therein R. What they were that buying and sellyng in the Temple it may easely bee gathered by the other Euangelystes For although the casting out of the buyers and Sellers of the which Iohn maketh mention was at another tyme then was this of the which Luke speaketh heere yet notwithstending by euerie of them it may bee gathered that the Temple was fowly abused Ihon. 2 Math. 21 Mar. 11 Iohn sayth He cast out of the temple Sheepe and Oxen and poured out the Chaungers money and ouer threw the Tables Mathewe sayth that he ouerthrew the Seats of them that sould Doues Marke addeth And would not suffer that any mā should carry a Vessell through the temple By these places it doth manifestelie appeare that the Iewes had so prophaned the Temple with Marchaundyce that they did not onely keepe a commō Market there of those things which belonged vnto the Sacryfices and Oblations but exercised also profane Trades Wherefore Chryste reformeth the temple Reade the 21. Cap. of Mat verse 12. 46. Saying vnto them It is written my house is the house of Prayers but yee haue made it a Denne of Theeues R. This testemony of Scripture is in Esay Esa 56.7 where the Prophet though hee meaneth specially that the Gentyles shall bee numbred amonge the people of God My house sayth he shal bee called the house of God to al Natiōs Yet notwithstanding because by the name of Temple or house he meaneth the temple of Hierusalem teacheth also that this externall Temple ought not to be prophaned with marchādise and Wickednesse For whether you speake of the Externall Temple in Hierusalem it was appointed for adoration or for the worshipping of God because in dedication of the same Salomon sayth Hearken vnto the prayer which thy Seruaunte prayeth in this place 3. Ki. 8.30 And regard thou the supplication of thy People when they pray in this place and heare thou in Heauen thy dwelling place when thou hearest haue mercy Or whether thou speak of Chryste figured by the External Temple and reuealed to all the Gentiles it is not a house of ciuill businesse because hys kingdome is not of this worlde Ioh. 18.36 Ioh. 26.23 but it is the House of Prayer because it is sayde of the same Whatsoeuer yee aske the Father in my name hee will geue it you But yee haue made it a Den of Theeues Chryst accuseth the Iewes because they had made of the house of God which ought to haue bē the house of prayer a Den of theeues Ieremy cast the very same aforetyme in theyr teeth saying Haue you not made this house in the whych my name was called vpō Iere. 7.11 a Dē of theues And the Prophete and Chryst speake thus not that the Iewes beside theyr buying and selling spoyled and kylled men in the Temple but by thys Accusation they haue respecte speciallye to the wicked Doctrine of the Iewes concerning Sacrifices and the seruice of God For they thought and taught also that Sacrifices and other Ceremonies of the Law were true satisfactions for sinnes and the perfect fulfilling of the Law Hereupon came buying and selling in the temple Hereuppon came the Tables of the Money Chaungers Hereuppon the Seates of them that soulde Doues that whosoeuer entered into the Temple might see that to be sould which he might offer to make satisfaction for his sinnes and to fulfill Righteousnesse But thus to thinke of Sacrifices