equall Wherefore hee looketh onely vnto those thinges that be belowe Therefore the more lowe and abiect that thou arte the more earnestly doe the Eyes of the Lorde beholde thee As testefieth the Scripture specially the Psalmes as where it is sayd Who is like vnto the Lorde our God that hath his dwellinge so hyghe Psal 113.7 Psal 138.6 Who abaseth hym selfe to beholde thinges in the Heauen and in the Earth Hee rayseth the needy out of the dust and lyfteth vppe the poore out of the Dunghill Also The Lorde is highe yet hee beholdeth the lowly but the proude hee knoweth a farre of Wherfore he can abide neither knowledge nor power nor any other thing for the which a man is proude or conceyueth any truste For hee hateth all pride For loe now from hencforth C. By these wordes she geeueth vs to vnderstand that this benefite of God shal be remembred for euer Wherefore if it were so notable that all men ought to talke of the same it became not Mary her selfe vpon whom it was bestowed to be silent And note that the Virgin Mary doth ground nothing vpon her owne blessednesse but acknowledgeth all that shee hath receiued to proceede from the grace of God I shall sayth shee be counted blessed throughout all generations Came this blessednes by her owne vertue or because she sought this praise Nay she rather imputeth the same only to the worke of God saying 49. Because hee that is mighty hath magnified me holy is his name C. Here shee playnely acknowledgeth God to be the author of her blessednes As if shee should say I am called blessed not that I haue obtayned blessednesse by my owne vertue but because God which is mighty hath wrought a wonderfull and straūge worke in mee a silly maide They shall so call me blessed that they shall know the same to be the worke of the Lord and not myne And in very deede they do truly preach Mary to be blessed which do acknowledg Christe to be the author of all felicity whom we haue receiued a perfect man through her And hereby wee see how farre the vayne Papistes differ from the Virgin Mary The Virgin MARY superstitiously honoured of the Papistes who rashly setting her forth with their vayne Immaginations do almost make no account of all those graces which shee hath receyued from God They heape vpon her mighty nay rather proude tytells callinge her the Queene of Heauen the Sea starre the way of saluation the gate of lyfe yea Life it selfe sweetenesse hope and saluation Yea Sathan hath brought them to such impudency and madnesse that they haue made her Ruler ouer Christe For this is their continuall songe Roga Patrem inb◠Natum that is pray the Father commaunde thy Sonne Seeinge none of these things proceeded from the Lord the holy Virgin in one worde confoundeth them all when shee placeth her whole glory vpon the benefits of God For if shee be to be remembred for this cause only namely for the God hath magnified her there is no place left for fayned tytells which come from men Moreouer wee can doe her no greater dishoner than to take from the sonne of God that which belongeth vnto him to adorne and magnifie her with that which is taken from him Nowe let the Papists goe and cry that we are iniurious vnto the mother of Chryste because wee reiectinge the lyes of men onely set forth the benefites of God in her But we geue vnto her that which is most honorable and these false worshippers spoyle her of the same For we willingly imbrace her as our schoole-maistresse and obay her Doctine and Commaundements Verely that which shee speaketh is not obscure the which not regarded but contemned the Papistes so much as lyeth in them doe discredite her sayinges But let vs remember that a common Rule is heere prescribed in praysinge both of Aungells and also of men that the Grace of God may bee magnified in them Euen as also nothinge is praise worthy which cometh not from the same When she sayth GOD which is mighty hath magnified mee Shee geeueth vs to vnderstand that God had no helpe from any other Gods povver hath the preheminence that his Power alone mighte haue the preheminence And holy is his name C. This is the second part of the songe in the which by generall Sentences the holy Virgin commendeth the Power of God his Iudgementes and mercy For this is a full sentence and not ioyned to that which wente before Mary had exalted the grace of God of the which shee had experience in her selfe Hereuppon takeinge occasion Shee proclaymeth his name to bee holy and his mercy extended through all generations R. And the name of God is taken for his power oftentimes for God him selfe as hee manifesteth him selfe vnto vs. Reade the 6. Chapter of Mathew the 9. verse That also is properly called holy which is seperated from the prophane and common vse of thinges And that which is seuered is kepte in secret Whereupon that which is holy is also called hidden GOD therefore is called holy because his workes are hidden farre from humane reason and are so wonderfull that mans wisedome cannot comprehend them For God worketh glory by ignominy Ioy by sorrow happines by misery and life by death Than the which manner of working what can bee sayd to be more wonderfull And this wonderful maner of workinge was also declared in Mary Moreouer the name of God is called holy because it deserueth the chiefest reuerence So that so often as mencion of GOD is made wee must therewithall remember his reuerent Maiesty 50. And hys mercy is on them that feare him from Generation to Generation And his mercy is on them that feare him A. This sentence is taken out of the couenante of God C. Where it is sayd I will bee thy God Gen. 17.7 the God of thy Seede for euer Agayne Shewinge mercy vnto thousandes of them that loue mee Also Exo. 20.6 I am God shewing mercy vpon a thousand Generations Moreouer Deut 7.9 Hee hath alway remembred his Couenaunt Psal 105. ◠and promise that hee made to a thousand Generations By which woordes the Lord doth not only testefie that he will be like himselfe but doth also expresse his continuall fauoure which he beareth towarde those that are his that after their Death hee may Loue their sonnes their posterity foreuermore Wyth this continuall Loue God loued the posterity of Abraham because hee hauinge once receiued the Father Abraham into his grace and fauoure made an euerlastinge couenante with him But because not all which came of Abraham after the fleshe are the true Sonnes of Abraham Mary restraineth the effecte of the promise to the true worshishippers of God saying On them that feare him A. That the wicked might not be proude by the pretence of the name this is spoken for they are puffed vp with vayne security Rom. 2.17 as sayth
moment And this error broughte forth another as commoÌ„ly it commeth to passe For he iudged that Christe was no Prophet because he knew not as he thought what maner of woman it was but although we see the some thing at some time was hidden from the Prophetes because the Lorde onely reuealed so much vnto theÌ„ as was nedeful for theÌ„ yet notwithstanding Chryst the true Prophet knew well inough what she was and he dyd not onely knowe her but also he would haue present and by her Example beate downe the pryde of the Phaâ—isie Here therefore we see how greatly wee oughte to beware of presumptuous opynions because they brynge vs into other errors the which euill wee shall easely withstande if so be we iudge onely of matters of the which we are certayne 40. And Iesus aunswered and sayde vnto him Symon I haue somewhat to say vnto thee And he said Mayster say on C. Chryst doth not tarry vntyl the Phariseâ— vtter his mynde but preuenceth him geuing a signe of his Diuinity in bewraying the secrete thoughtes of his hearte For in declaring what hee thought he sheweth that he is much more excellent then any Prophet and that not onely for Symons sake but that we mighte all thereby learne that it is not to be feared least he reiecte any sinner who is no lesse ready as it were with stretched oute armes to receyue all then he doth gentely and friendlie call all saying Come vnto me all ye which labour and are laden and I wil refresh you Ma. 11.28 41. There was a certayne Lender which had two Debters the one ought fiue hundred pence and the other fiftye C. By this simillitude Chryste sheweth how greately Symon erred But bicause the Aduersaries of the Gospell denying the free remission of sins brynge in this place thereby to proue that remission of sinnes commeth by merites and satisfactions as thoughe this woman had deserued pardon by her teares by the anoynting and kyssing of his feete must take dyllygence heede and consideration of the same least hereafter any man be deceiued by such Iusticiaries in the InterpretatioÌ„ of the same Therefore this is the sence and meaning of this place The Pharisie as we sayd before thought wythin him selfe that the Lord knewe not the Woman whom hee admitted to his Company with such facility For For he thought that he would not haue admitted her if he had knowne what maner of sinfull woman shee had ben And herof he gathered that he was no Prophet which might after that maner be deceyued The Lorde to shewe that shee was no Sinner whose sinnes were alreadye forgieuen propoundeth a parable the summe whereof is that Symon doth erre in condeÌ„pnyng the woman whom the heaueÌ„ly iudge doth absolue There was sayth hee a certayne Lender which had two Debters the one ought fiue hundred peÌ„ce and the other fiftie The Debte was forgeuen to both Which of the two had greatest fauour The Pharisie aunswered He to whome hee forgaue moste Then our Lorde sayd Knowe hereby that this Woman sinnes are forgeuen her because she loued much By which Words Chryste proueth that this VVoman is iuste not because she made satisfaction vnto God but because her sinnes were forgeuen her For otherwyse the simillitude wer vnapte where Chryst doth plainlg expresse that the debters which wer not able to pay had the Debte freelye forgeuen them So that the Argumente which Chryst vseth was not taken of the cause but of the Effecte because both one must first receiue a benefit before hee geue Thankes and also fre remission is noated heere to be the cause of mutuall loue Therefore he maketh not the womans Loue the cause of remission of sins but the probation For these are the wordes Many sinnes are forgeuen her because shee loued much being taken from the simillitude oâ— that Debter to whoÌ„ fiue hundreth pence wer forgeuen to whom he said not that they were therefore forgeuen because she had loued much but that shee therefore loued much because many sins wer forgeuen her Also how she obtayned remission of Sinnes the Lorde himselfe testefieth saying Thy Fayth hath saued thee Therefore by Fayth we obtaine remission of sinnes and by loue we geue thankes vnto the Lord acknowleging his mercy and goodnes 44. And he tourned to the Woman and sayd vnto Symon Seest thou this Woman I entered into thy thy house thou gauest me no Water for my Feete but shee hath washed my feete with teares and wyped them wyth the Hayres of her Heade C. The Lorde seemeth so to compare Symon wyth the Woman that he condempneth him onely of small offences But this is a maner of grauntyng as if he had sayd Admit Symon that thy faulte were small which the lord hath forgeuen thee and that this Woman is guilty of many grieuous crimes Notwythstanding thou seest by euideÌ„t Testimony that she is forgeuen For what meane such flowing teares such often kyssing my feete such anoynting with precious Oyntment but onely that she confesseth herselfe to be oppressed with greate and deepe Dampnation And now in the greater Necessity she feeleth her selfe to be the more ferueÌ„â—ly shee imbraceth the mercy of God Therefore By the words of Chryst it cannot be gathered whether Symon dyd owe much or little or whether his faulte were forgeuen him More credyble it is as he was a blynde Hypocrite that he was as yet drowned in the filthynes of his sins But christ standeth vppon this one thinge that how wicked soeuer this woman was the signes of her righteousnes were manifeste because to declare her thaÌ„kfulnesse she omitted no kynd of dutie and by all maner of meanes declared how much she dyd owe vnto God And by the way Chryst admonisheth SimoÌ„ that there is no cause why hee shoulde flatter himselfe as though he wer free from all faulte for because he himselfe had neede of mercy I entered into thy house That which followeth is added to amplify the matter to shew how greatly this woman loued the Lord for the sinnes whych he had forgeuen her For euery man the more that he feeleth his sinnes to bee forgeuen him the more vehemently he loueth God and the more feling wee haue of Loue the more we shal know that we haue profited in Remission of sins and in Fayth Hereby let vs note that no man can be righteous before god but he which loueth God although loue as we said euen now is not the cause of righteousnes Thus Paule proueth righteousnes out of the Psalme saying Blessed are they whose Iniquityes are forgeuen Psal 32.1 Rom. 4.5 2. Co. â— 1â— and whose sins are couered And in another plâ—ce he sayth God was in Christ reconcyling th world to himselfe not imputing vnto theÌ„ their sins For no man is iuste but he which hath the true feeling of his sins neither can he imbrace true righteousnes except he fele them with a true affectioÌ„ And whosoeuer hath this knowledge that his sinnes are forgeuen him by
the Sonne when hee came to be a Sauiour But God obserueth this answer Ansvver He sēdeth first his Prophet who by his preaching may prepare the way of the Lord. Cōcerning the Office of a Prophet read the first Chapter of Ieremy And concerning the name of the moste highe we haue spoken in the 32. Verse of this Chapter already Shalt be called the Prophet C. To be called the Prophet of God in thys place is to bee counted and openly acknowledged for a Prophet Iohn was first secretly called it onely remained that it should be reuealed to Men what hee was The meaning therefore is thys The world shal vnderstand that thou art the Prophet of the highest But because the name of a Prophet is general Zacharias by the Reuelation made vnto him by the Angel adiudged this Child to be the forerunner of Chryst saying For thou shalt goe before the Face of the Lord to prepare his waye That is to say Thou shall trauaile throughe this Countrey that by thy preachinge thou mayst conuert men to heare the Lorde Mala. 3. ◠Esay 40◠1 Cor. ◠2. Cor. 3. ◠BV. These words seme to be as it wer described out of the Prophesies of the Prophets To go before the Face of the Lord is to be the minister of Chryst as Paule calleth himself C. But why Iohn denied himself to be a Prophet whē he had almost finished his office we wyll shew in the first Chapter of S. Iohns Ghospel Read our Exposition vppon the 3. of Math. the 3. verse What the preparing of the way of the Lord is the Verse following sheweth 77. To geue knowledge of Saluation vnto his people by the remissiō of theyr sinnes To geue Knowledge A. Zacharias expresseth how beneficiall and profitable the Office or ministery of his son shal be The Hebrew phrase is to prepare his way as thus that thou maist teach the people profitable things namely that theyr sins are forgeuen them BV. To geue knowledge of saluatiō vnto the people is by teaching to delyuer vnto the people the true knowledge of true Saluation But God alone by his spyrite illuminateth the hearts and geueth true knowledge notwithstanding to bring the same to passe he vseth the labor of ministers but so that all the praise and glory may come vnto God alone euen as Paule also teacheth By the remission of theyr sinnes C. Here Zacharias toucheth the principal point of the Gospel 1. Cor. 3. ◠when he teacheth that the knowledge of Saluacion is placed in remission of sinnes Ephe. ◠◠For seeing wee are all borne the children of wrath it followeth that by nature we are dampned lost And the cause of this dampnatiō is because we are guilty of vnrighteousnes Wherefore we haue no other remedy to escape Death then vnles God do reconcile vs vnto himself not imputing our sins vnto vs. And we may easely gather by the words of Zacharias that this onely righteousnes is left vnto vs before God For whereof cōmeth Saluation but of righteousnes Wherfore if it be not meete for the Sons of God to know any other Saluatiō then that which commeth by remissiō of sins it followeth that we muste seeke ryghteousnes no where else So that the righteousnes which proud men deuise vnto thēselues by the merits of their works is nothing else but the Imputation of Righteousnes seeing God freely forgeueth our desert Moreouer we must note that Zacharias speaketh not of straūgers but of the people of God Wherof it followeth that not onely the begynning of righteousnes doth depend vpon remission of sinnes But also that the Faythfull by imputation are iuste before God vnto the ende because otherwyse they cannot stand before his Tribunall seate vnlesse they flee daily vnto his free reconciliation 78. Through the tender mercye of our God whereby the Day sprynge from an high hath visited vs. Through the tender mercy of our God A. That is to say through his exceding great fauour or through the vnspeakable mercy of god the Latin text hath Per viscera miserecordiae that is to say Through the bowels of mercy For the bowels of mercy signify that mercy which proceedeth euen from the inward affections of the hearte And it is a Metaphor taken of men For wee fele our innermost bowels moued whē we are affected with any matter Wherefore the Scripture speaketh of Bowels when it maketh mention of mercy to signify the neare and inward motion of the affections Euen as the affections or bowels of mercy of a mother are moued toward her son when hee is at the poynt of Death Euen as it is written of that mother which stāding before the throane of Salomon 3 Kin. 3.26 beleuing that her Sonne should be deuided with the sword Ge. 43.30 was moued euen in her Bowels to the very heart Also of Ioseph we read thus And hee hastened for his Bowels were moued ouer his Brother That is to say hys affections were inflamed or his hearte yearned ouer his Brother By this phrase of speach the vnspeakeable loue and mercy of God is signified vnto vs. Where are now satisfactions Shall we preuent God that he may reconcyle vs vnto him We cannot For all thys spryngeth from the mercy of God Notwithstanding this forgeuenes of the faulte which commeth vnto vs by mercy came not without merite though with out our merit For there came betwene God and vs a mediator who deserued the same for vs which is Chryst Iesus our Lord. For it was the wyll of the Lord though hee would remit sins to be satisfied for the same and to haue his due honor geuē vnto him In this wee could do nothing Christe alone both could hath satisfied for vs who of that infinite loue of his father was sent to the same end was geuē vnto vs that he might finish the same And therfore he saith Wherby the dayspring from an hygh hath visited vs. Without all doubte it was not our merit but the exceding mercy of God only that Christ came to vs and merited so great remissiō of sins for vs to euerlastīg saluatiō vvherby the dayspring C. The Greke word signifieth the Easte part of the sun rising the cōtrary wherof is the west or sun setting Therefore he calleth Christ himself the sun rising Frō an hy This hee addeth to put a difference betweene the bodely Sunne whych ryseth vnto vs ascending from belowe to the height Zach. 3.9 zach 6.12 and that Sun which cōtrariwise rysing from the height descēdeth vnto vs to geue vs lighte Hee alludeth vnto the place of the Prophete where he sayth I vvill bringe forth the springing braunch my Seruaunt Againe Beholde the Man whose name is the Branch and he shal grow vp out of his place and he shal builde the Temple of the Lord. BV. And hee calleth him the Day sprynge from an hye in respecte of hys Diuinity by which he was is aboue al Creatures Where there
Miche 5. ◠It was meete that the same Taxe should serue this matter The which neyther CAESAR nor his Liefetenaunte knew 6. And so it was that while they were there the dayes were accōplished that she should be deliuered A. Howe longe Mary was in Bethlehem before the time of her Childebirth wee cannot gather by the Wordes of Luke onely this wee know that then the Prophesie was fulfilled concerning the place of Christes Natiuity 7. And shee brought forth her firste begotten sonne and wrapped him in swadling clothes and layed him in a Maunger bycause there was no roome for them in the Inne And shee brought forth her first begotten Sonne B. That is called the first begottē sonne before whom there came no other by the same Parentes althoughe there were neuer any other borne after him He saith not His first begotten but Her first begotten son And in that hee sayd her sonne as Epiphanius noteth he geueth vs to vnderstand that hee was borne of her after the fleshe The same which is here called her first begotten was also called the first begotten of al Creatures Colo. 1.15 Rom. ◠19 not Ioyned to any Creature but begotten before any Creature was Hee is called also the first begotten among many bretheren not in that he was borne of Mary as though there were other sonnes of her but among those which are worthy to receyue the adoption of the sonnes of God by him But he is called both the first begotten and also the sonne of Mary not bycause she had other sonnes For the like appellation is also in his first and deuine generation before his cōming in the fleshe For hee which is in deede the first begotten Sonne of his heauenly Father before all creatures is not called the first begotten because others were begotten after him of the Father for hee hath no second brother but is the only begotten Sonne so also the case standeth in his cōming into the fleshe For he is the sonne and the first begotten of Mary but the same is also the onely begotten Sonne of MARIE hauinge no seconde Brother And wrapped him in swadlinge Clothes B. It is to be coniectured that these Clothes were not torne Cloutes For Marye though she were poore was clenly and neate Bycause there was no roome for them in the Inne C. Heere wee see not onely howe great the neede of Ioseph was but also howe seuere the cōmaūdement was in that all excuse layed aside Ioseph is cōstrayned to bring his wyfe with him in a very vnfit time she being neere her trauaile And it is likely that they which came of Kingly race were handeled more sharply and contumeliously then the rest Ioseph was not so heedelesse but that he was carefull for the Chylde birthe of his Wyfe Wherefore hee woulde willingly shoonned this necessitye But bycause hee coulde not hee commeth against his will and committeth himselfe vnto God Thus wee see what a beginning of Lyfe the Sonne of GOD had B. It pleased the Lord to bee borne in extreame pouerty and neede to teache vs to contemne the Worlde and to desire heauenly thinges Hereuppon it came to passe that a more Commodiouse place coulde not bee had for his Mother being neere her traueile then the stawle of Oxen when as no doubt manye wicked Persons had the moste hansome places to enioye their Pleasures Heere a man may see what difference there is betweene the Iudgement of GOD and the Iudgement of the Worlde BV. But wee must note that hee beinge Riche was made Poore for our sakes geeuinge vs a woonderfull example of true humility The World hath heere sufficient cause to stande in admiration and to bee thankefull and matter also to followe all the Dayes thereof For the Sonne of GOD commeth downe from Heauen and with extreame Humillitye humbleth Him selfe that Hee mighte Exalte vs into Heauen and mighte teach vs Charity and modesty of Mynde C. Therefore Hee was caste into a Stable stawle and placed in a Maūger and was denyed place of Rest amonge men to the ende wee mighte haue enteraunce and Inheritaunce in Heauen and fellowship with Angells So that wee receyue him by Fayth who is sente vnto vs of GOD to bee a Kinge and a Sauiour though in a contemptible forme Concerninge the great abiection of our LORD and the Example of Humillitye which is set before vs in that hee abased him selfe PAULE handeleth verye notablelye in the Seconde Chapter of his first Epistle to the Philippians Verely to be wrapped in simple Clothes and to bee layed in a Mawnger are arguments of pouerty as was also the offering of two yoūge Pigeons in the time of purification Wherefore most truly he sayd Math. 9.20 Foxes haue hoales and the Byrdes of the Ayre Neastes but the sonne of man hath not where to rest his heade The Lord also humbled himselfe euen to the basest things least any man should blame his maiesty to bee a stay and let that hee coulde not come vnto him and beleue in him saying Hee is the most hyghe I dare not presume to come vnto him being earthly and a wretch Pouerty in Christ is an example for vs. B. And let Rich men of the Worlde hereby learne not to like the better of them selues bycause of their Riches nor the poore the worse bycause of their pouerty but let both come vnto him with sure confidence and with greate Submission and Faith Heb. 4.15 to him I say which hath felt al the miseries of man sinne onely excepted B. It is better to way these things than curiously to dispute of the maner of his birth and to obscure the truth of God with mans Inuencions Our Lord was a true perfect man hee had a very mother and therefore shee brought him forth accordinge to the cōmon order of Nature Who the more that hee tooke vpon him the infirmities of our Nature the more hee declared his loue towarde vs the which being wayed wil increase faith towardes him and loue towardes our neyghbors with all maner of modesty 8. There were in the same Countrey Sheepheards abyding in the field and watching their flock by night There vvere in the same Countrey Sheepheards C. It had bene superfluouse for Christ to be borne in Bethlehem except the same had ben knowen to the Worlde Notwithstandinge the maner which Luke describeth seemeth in the Iudgement of men vnfit First Christ is reuealed but to a few Witnesses that in the darke night Secondly when as God had at hande many Witnesses endued with honour and exellency settinge them aside hee chose onely Pastors or Sheepheards a contemned sorte of men and of no Estimation Here of necessity all reason and prudence must be foolishe and we must needes confesse that the Foolishnesse of God 1. Cor. i. i5 doth exceede all the Wysedome in the Worlde And this was a parte of his humility by which no part of his glory was deminished but lay hid onely for a time Furthermore
whole Worlde except he do with some pleasauntnesse temper that which is terrible Therefore the Reprobate do faint at the sight of GOD bycause hee appeareth vnto them no otherwise then as a seuere Iudge but to the faithfull hee appeareth with testimony of his goodnes in Christ and therefore they are not swallowed vp of feare For beholde I bringe you tydinges of great Ioy C. The Angell to recreate the mindes of the Sheepheardes testifieth that hee is sent of GOD to declare his mercy For this only voice doth not onely erecte and comfort men at the brinke of dispaire but doth also restore such as are lost and bringeth them from death vnto lyfe so soone as they heare that the LORD is their louinge and mercifull GOD. BV. Ioy is compared with Sorrowe and torments which come of sinne and damnation and of the Sentence pronounced against vs for sinne The Incarnation and natiuity of the Sonne of GOD taketh away griefe and the horrible feare of Gods Iudgement filleth our heartes with vnspeakeable Ioy knowen onely to the faythfull Wherefore the Angell calleth the same great Ioy. C. To the ende we might know that wee muste not onely principally reioyce ouer the saluation offered to vs in Christe but also that the greatnesse of the benefite is so great large that it doth counteruaile all the sorrowes Griefes and Vexations of this present lyfe To this spirituall great Ioy Paule calleth the faythfull sayinge Phili. 4.4 Reioyce in the Lorde alway and agayne I say reioyce Also The peace of God which passeth al vnderstanding keepe your hearts mindes through Christe Iesus Wherefore let vs learne so to content our selues with Christe alone that the feelinge of his grace may surpasse all the griefes of the fleshe and at the length abolishe them cleane away That shal be to all people C. Although the Angell speaketh to the sheepheards onely he geueth them notwithstandinge to vnderstande that he bringeth vnto them the tydinges of saluation so that not onely they might heare it but others also Wherefore note here that this Ioy belonged to all the people bycause it was offered to al generally For God had promised Christ not to one or two alone but to all the seede of Abraham And whereas the Iewes were depriued of the greatest parte of Ioy which appertayned vnto them their vnbeliefe was the cause therof euen as at this day God calleth all men generally to saluation by the Gospell but the vnthankefullnesse of the Worlde bringeth to passe that very fewe enioy this grace which is offered vnto all men Seeinge therefore this Ioy was shut vp amongest a fewe it is called common in respect of God Moreouer although the Aungell speaketh of the elect People onely the vaile being now taken away the same Ambassage belongeth vnto all Mankinde For CHRISTE bringeth peace not onely to those that are nigh but also to those which are a farre of Ephe. 2.17 as well to Straungers and Forrayners as to them of the Housholde But bycause vntill the resurrection of Chryste there was a speciall couenaunte with the Iewes therefore the Aungell doth seperate them from other Nations For CHRISTE was a Mynister of the Circumcision for the truth of GOD to confirme Rom. 15.8 the Promises made vnto the Fathers Ephe. 2.14 But the vaile or difference beinge taken away as wee sayd before ingraffed the Gentiles into the body of this people Therefore there shal be now Ioy to all People both to Iewes and to Gentiles For it was sayde before In thy Seede shall all the Nations of the Earth bee blessed Gen. 22.18 All Nations but yet they alone which are elect out of the Iewes and Gentiles Verse 34 For Christe was made to many of the Israelites a stone to stumble at 1. Cor. 1.23 and many of the Gentiles also haue counted the Crosse of Christ foolishnesse 11. For vnto you is borne this day in the city of Dauid a sauiour which is Christe the Lord. For vnto you is borne C. Here is expressed the cause of Ioy namely bycause the Redeemer promysed longe before is nowe Borne to restore the Church of God into his former state For the Aungell doth not speake as of a matter altogether vnknowne but beginneth his Ambassage at the Law and the Prophets Bycause hee had vsed this forme of speach in vaine to the Gentiles to Prophane men saying that Christe the Lord was borne a sauiour vnto them First of all wee are taught by these words that whatsoeuer Ioy men haue conceiued is but vaine deceiptful vntill they haue peace with God and are Reconciled vnto him by the Grace of Christe No Ioye vvithout the Lord. The wicked do oftentimes reioyce with drunken mad Ioy but except a Peacemaker betwene God and them they must needes be disquieted vexed with cruell prickes of coÌ„science Furthermore thoughe they pamper theÌ„selues in their delights their owne pleasures are vnto them seuerall Torments Gods loue the cause of perfected Ioy. Rom. 14.17 Therefore this is the beginning of perfect Ioy to feele the fatherly loue of God towarde vs which doth onely quiet and pacefy our mindes And this Ioy is in the holy Ghoste in the which Paule placeth the kingdome of God Wherefore the Angell of the Lord doth preach the Promises of the Messias to come which were so greatly desired to be fulfilled when hee saith that Christe is borne The which made the Sheepheards to be very attentiue the more easely to cast a side feare He sayth To you which contayneth great waight So also the Prophet speaketh To vs a Childe is borne Esay 9.5 to vs a sonne is geuen And Zacharias sayth Beholde thy Kinge commeth vnto the poore Zâ—ch 9.9 The Angell sayth here vnto you bycause ells they might haue sayd To whom speakest thou And of whom doest thou tell vs Hee aunswereth To you the Messias promised in the Lawe is geuen A Sauiour C. CHRISTE is called a Sauiour bycause hee bringeth with him to all that beleue full and perfect saluation Which is Christe the Lorde A. Concerninge this name of Christe wee haue spoken before in our annotations vppon the first Chapter of Mathew verse 16. Note heere howe hee teacheth the Office of Christe or of the Messias whom they looked for namely that he should saue And from what hee shoulde saue it is declared in another place where it is sayd Math. 1 1â— For hee shall saue his people from their sines The Lord This name the Angell geueth vnto Christe bycause he should haue the gouernment of the whole that he might exercise his Domination or Rule here For as GOD doth oftentimes pronounce in the Prophets that he alone is our Lorde our Kinge and Lawgeuer euen so when hee manyfested his Sonne in the flesh hee declared him to bee the same in whom hee woulde raigne and gouerne Wherefore we haue one God from whom are all thinges and we in him
Christe and withall require externall thinges for the confirmation both of doctrine and also of Office But beholde what happeneth vnto thē which are offended at the basnesse of persons Fyrst of all they heare the worde with their Eares onely secondly they testefie of the same with their mouth onely thirdly they wonder only at the word of grace do not truly beleue the same fourthly they are wholly offended at mens persons despising that which they doe also despise doctrine and office Phisition heale thy selfe S. As if they shoulde say It is commonly sayd to the Phisition or Chirurgian which professeth that he can cure others and is him selfe full of Soares Phisition heale thy selfe Why should wee not obiect the like vnto thee For if thou bee hee which healest the broken in heart which deliuereth all men from their vnhappinesse and maketh them happy why doest thou not first of all especially shewe thy power vppon thy owne Citizens and Kinsfolke C. By these wordes of Christ we may casty gather that hee was contemptuously receiued of the Nazarites for hee bewrayeth that which they thought in their heartes Then hee layeth the blame vpon themselues in that he abstayned from shewinge Myracles amonge them and hee reproueth their wickednesse in that they geue no honor to the Lords Prophet The obiection which hee preuenteth is thus It is no meruaile if countreymen haue him in no Estimation and price seeinge hee did not honour his owne Countrey with myracles as hee did other Places Wherefore this is Iust vengeaunce if hee bee reiected of his owne whom hee lesse regardeth then any other And this is the meaning of the common Prouerbe that the Phisition shoulde firste begin to Cure him selfe his before he take in hand to cure any others The summe of the obiection is that Christ did preposterously in making other Cities of Galile famouse with Myracles and neglected his owne Countrey And this seemed to the Nazarites an honest excuse why they in like maner might reiecte him Whatsoeuer wee haue heard done in Capernaum S. The requiring of Myracles followeth the contempte of Doctrine and of duety It is great impiety not to bee contented with the simple worde of God but ouer and aboue the same to require Signes and Myracles for the confirmation of Doctrine B. By these and the Woordes goinge before the Lord hath sufficiently declared that this order of Loue is geuen to Nature that euery one should haue first of all a care for him selfe 1. Tim. 5.8 Wherefore S. Paule writeth that hee which neglecteth the same is worse then an Infidell For they also which are without Faith are taught by nature to prouide for themselues and their friends and they count that good turne done to them selues which their Friendes receiue But it is one thinge to Mynister thinges necessary for the body and another thinge to worke the Woonders of God Howbeit in all kinde of wel-doinge the will of GOD ought firste of all to be considered the which well doinge so long as it commaundeth no other thinge there is cause why euery one should care for those especially which are nearest to him in fleshe but when GOD commaundeth the contrary wee must then forgoe the course and order of Nature This thing that Woman obserued of whom our sauiour speaketh anon who at the commaundement of Elias ◠Ki. 13.17 prouided meate for him before Shee prouided for her Sonne in that great Famine The like consideration is to bee had of spirituall beneficence when spirituall things are to be dispensed 24. And hee sayd verely I say vnto you no Prophet is accepted in his owne Countrey C. Christ blameth the Nazarites for that he declared not his in myracles among them as he did elswhere For the vnbeliefe of men wil not geue leaue vnto God to worke in their saluation as it is to bee wyshed Hereupon it is sayd in another place And hee could there shew no mighty worke Mat. 13.58 Mark 6.5 bicause they belieued not on him Not that it is in mans will to tye Gods power but bicause they depriue them selues of the fruite of his workes which by infidelity make them selues vnworthy Wherefore the answere is asmuch as if Christe had sayd If so be yee wil be partakers of miracles why do yee not geue place vnto GOD Yea why do yee proudly reiect the Mynister of his power S. I vse not here my will the cause is rather to be imputed vnto you I am not regarded of you and the common sayinge is fulfilled in mee a Prophet is not esteemed in his owne coūtrey C. Yee haue therefore the Iust rewarde of your contempt in that I ouer passinge you shew my selfe by myracles in other places to be the Messias of God to whom the restoring of the Church is committed And in very deede that ingratitude was not tollerable that seeinge God would haue his Sonne to bee brought vp in their City they dispysed such a Nurcery Wherefore of righte hee drew his hande from thence least hee should bee a scorne to such wicked contemners Moreouer hereby let vs learne how greatly the Lord esteemeth his Woorde Who to punyshe the contempt thereof taketh vtterly away his Graces which are Testimonies of his presence S. But Christe spake not this Prouerbe bycause he was ambitious and would bee honoured wyth externall honour of his Citizens but he required that Honour which was due to hys Office that is to say that they would belieue his Gospell Reade more in our Annotacions vpon the 57. verse in the 13. of Mathew 25. But I tell you of a truth Many Wydowes vvere in Israell in the dayes of Elias when Heauen was shut three yeares sixe moneths when great famishmēt was throughout all the Lande But I tell you E. This coniunction but is not superfluous For this parte is set against that place which went before concerninge contempt so that his wordes are thus much in effect yee contemne mee bycause I am at hand but it is not geuen to all men to haue such a one as I am Many Wydowes were in Israell C After that Christ had layde the blame on them bicause they were destitute of myracles he prooueth now by two examples that it ought not to seeme absurde if GOD preferre Straungers before them of the housholde and that he ought not to be blamed if hee obay Gods callinge as did Elias and Elizeus in time past And wythall he geueth a nippe vnto their vayne Confidence for that they woulde haue him subiect and tyed vnto them bycause he was brought vp among them At what tyme sayth hee there was a greate Famyne by the space of two Yeares and sixe Monethes there were many Wydowes in the Land of Israell to Relieue whose neede the Prophet Elias was not Commaunded ◠Kin. 17.9 but was sent vnto a straung Woman that was a Wydow in Sarepta a City of Sydon 27. And many Leapers were in Israell in the time of
conuersion he did not refuse to goe nor yet to be partaker of of their Feastes Therefore so we ought to shun euil men and Sinners that we seeme not to consent vnto theyr sinnes but rather seuerely to reproue them But if so be we may ioyne with them in any matter to edification we ought not to neglecte that occasion to winne them But it belongeth to those which haue no care for the Glory of Chryst for Profite and pleasures sake to winck at the wicked and to be theyr Table Companions Notwithstanding wee oughte not to denye the necessary thinges of this Life euen to the VVicked and reprobate because wee muste feede the Enemy Thus Chryste behaued himselfe and thus also all they which are endued wyth his spirite behaue themselues It is manifeste that the Lord did thus by the present history For it may be that this Symon and other Pharises also which were at the Feast swelled and were pufte vp wyth truste of theyr owne Righteousnesse This therefore hee purposed to cure both by his owne Woordes and also by the Example of the sinfull woman and for this cause he dyd not refuse to to come vnto theyr Feasts neither seeking of them Temporall thinges nor yet wynking al theyr sinnes 37. And behold a Woman in that city which was a sinner as soone as she knew that Iesus sate at meate in the Pharisies House she broughte an Alabastar Bexe of Oyntement Which was a sinner C. The purpose of the EuaÌ„gelist Luke in these Wordes is to noate what the condition of the Woman is and what the common Opynion of all men was concerning her For although her sodain conuersion had made her another in the sight of God theÌ„ she was before Yet notwithstanding as yet the shame of her former life was not as yet forgotten amonge men Therefore in the common iudgement of men she was a sinner that is to say a person of wycked and dishonest life B. Furthermore that this sinfull Woman was not that Mary the Syster of Lazarus of whom Iohn maketh mention Iohn 12. how that she anoynted the lord nor yet that Mary of Galile of whome Luke maketh mention in the Cap. followinge they may easely perceiue which are but meanely exercised in the Scriptures and are not contentions And when the Euangelyst calleth this Mary a sinner hee meaneth not that shee was a Sinner as all men Generally are sayd to bee Sinners but hee meaneth that shee was a Woman of most wicked and Iewse Life Concerning sinners we haue spokeÌ„ in the nynth Chapter of Mathew the 10. verse A. Also concerning the Alabaster boxe of oyntment Read the 26. cap. of Mat. the 7. Verse 38. And stoode at his feete behynde him weping and began to vvashe his Feete with teares did wipe them with the hayres of her head and kissed his Feete and anointed them with the oyntment C. Here we haue set forth vnto vs as in a Glasse the humanity gentlenes of Chryst who retaineth the same mind also at this day in calling al men vnto him Therefore no feeling of sin ought to terrefie vs from comming to him so that we come with the like mynde that this Woman did and be sure of oure selues that we wil not take the repulse Furthermore in this woman wee may see the force of true repentaunce who fearing no man followed Iesus euen to the â—able and wept so plentyfully that she watered his feete wyth her Teares She had felte the stynge of Death shee had felte the grace of God in Chryste this made her to set shame and feare aside so that she myghte disclose vnto him the whole grief of her mynd at whose hands she hoped to haue Consolation And althoughe there was shame in her in that she stoode at his feete and durst not come neare yet notwithstanding the same was such that it did nâ—t let her from commyng vnto Chryst For there is some shame ioyned with fayth In the which thing we doe see that we obserue no meane For eyther we are paste shame or else so fearefull that we thinke we haue no accesse vnto him Therefore let thys Woman be an example vnto vs. The prophet in like maner saith Vpon the Multitude of thy mercy I will enter into thy holy Temple Psal 58. Otherwise the Temple is shut vp against vs. After that agayn he saith I wil Worship in thy feare Let vs enter into the Temple of the Lord with Dauid but let our enâ—erance be vppon trust of his mercy and goodnes and let vs worship with Feare not with presumptuous bouldnes For Faith ought not to make vs presumptuous or past shame This Woman is modest yet notwithstanding she commeth ioyning to her modesty Fayth and to her Faith modestie Weping This is a signe of true repentance for weping proceedeth from sorrow B. In that shee stoode weping at the feete of Iesu we may coniecture the Chryste with the rest did sit aloft vpon a bedde prepared in maner of a Table according to the maner of that people in old time so that she standing might touch his feete C. This sorrow proceedynge from the knowledge of sin is a wholesome and continual companion of Repentance whether it goe be ore or follow A. Of the which the Apostle Paule writeth in his epistle to the Corinth And anoynted them with the oyntement B. This may seeme to some to be cost bestowed in vaine â— Co. 7 10 because it was a precious oyntment as may appeare in that it was put into an Alabastar boxe But let no man say that it was superfluous coste for shee dyd well because Chryste was presente who ought to be worshipped not with one kynd of Worship onely Howbeit we ought not follow this VVoman in worshippyng God with oyntment In that she brought Oyntment being moued with the reuerence of Chryste it was a signe of true loue because shee would spend for the honor of the Lorde that thinge which was pretious Shee came therefore vnto Chryste with sure trust to whome Grace onely gaue her the way she came not impudently but brought with her true repentaunce with true Loue which shee declared by the effusion of the Oyntement 39. When the Pharisie which had bidden him saw it he spake wyth in himselfe saying If this maÌ„ wer a Prophet he would surely knowe who and what maner of VVoman this is that touched him for shee is a Sinne. The Pharisey thinketh in himselfe that Christ is no Prophet and that it is not the Office of a Prophet to receiue all without Respect and that Christ was polluted by the womans presence and dishonered SimoÌ„ is deceiued because he iudgeth of Chryst after his own fantasie the which belongeth to proude men easely reiecting that which they thinke vnmete for theyr person Hee is deceiued also in iudging the woman according to her former life for meÌ„ must rather be iudged according to theyr present state for God can alter and change men euery
doth heale vs with Repentance and the promise of grace Thirdly they say that Christe doth not by and by restore health but doth commende such as are to bee cured to the Church for a while In this and such lyke the Scriptures are vnreuerently handled the true sence beinge trans figured into shadowes 38. Now it came to passe as they wēt that he entered into a certaine towne a certaine Woman named Martha receiued him into her house 39. And this Woman had a sister called Mary which also sate at Iesus feete and heard his Woorde E. At what time the Lord came to the house of Martha it is not certainely knowen neyther doth it make any great matter Receyued him into her house C. We haue here in Martha an example of hospitallity and of Loue who constrayned to trouble her selfe about many things For she desiered to serue the lord those also which he had brought with him dilligently Now in this time we haue not Christ present but the poore which are his mēbers vppon whom hee will haue the deedes of Charity bestowed A. Mat. 25.40 Who also sayth In as much as ye haue done it vnto the least of one of these my bretheren yee haue done it vnto mee And this Woman had a Syster A. Concerninge these two Sisters Ihon writeth thus Ihon. 11 5. IESVS loued Martha Ihon. 11 5. and her sister and Lazarus R. For these two sisters were godly and consecrated vnto Christe but yet notwithstandinge somewhat vnlike in disposition as wee shall see a none Whych sate at IESVS Feete C. This history teacheth vs that whither soeuer Christe came hee did not seeke him selfe or his owne cōmodity and ease but had alwayes a speciall care to profit others and to discharge the Office which the Father had committed vnto him For Luke sheweth that so soone as hee was receiued of Martha he gaue himselfe to teaching and to exhorting A. And Mary sitting at his feete heard his word Loue in Christ yeldeth and faith in vs receiueth heauenly doctrine Wherein wee haue an example of a thirsty faith and a burninge loue yeeldinge in the one receiuing in the other heauenly thinges 40. But Martha was combred aboute much seruinge and came to hym and sayd Lord doest thou not care that my Syster hath lefte mee to serue alone Bid her therefore that shee help mee Martha was cūbred about much seruinge C. Bycause this place hath bene foulely wrested to the prayse of a contemplatiue lyfe as they call it we must vnderstand the true sence and meaning of the same whereby it shall appeare that the purpose of Christe was nothinge lesse than to appoynte his Disciples to liue Idelly in colde speculations This is an olde error They leade an Angells life which being not troubled with businesse geue them selues wholly to contemplation And it seemeth that the Papistes haue drawen this error from Aristotle who placeth the chiefe Felicity and the last ende of mans life in cōtemplation But some beinge ledde by Ambition and other some by Idlenesse to liue solitarily in Cloysters this pride hath also followed that they will be like Angels in doing nothing For they despise a workinge Life as much as if it did pull backe from Heauen But wee know that men were created to this end that they should exercise them selues in labour and that there are no Sacrifices more acceptable vnto God than for euery man to liue in his callinge profitablely for a common wealth But how ignorantly they haue abused the Wordes of Christe to proue their lie it may easely appeare by the simple sence Luke sayth that Mary sate at Iesus feete Doth hee meane thinke you that shee did nothing else all her lyfe time The Lord doth rather cōmaund vs so to deuide our time that they which will profite in the Schoole of Christe must not bee continuall and slouthfull hearers but must put that in vse and practise which they haue learned For there is a time to heare and a time to worke Very foolishly therefore doe the Mōkes interpret this place as though Christ did here compare a speculatiue life with an actiue and workinge life when as Christe simplely sheweth to what end and how he will be receiued For although the hospitallity of Martha were prayse worthy yet notwithstanding Christe noteth two vices in the same The first is bycause shee exceeded in cumbring her selfe For Christe woulde rather haue bene entertayned with meane Charge and cost than to haue had the holy Matrone so much troubled The second is bycause shee troublinge occupying herselfe with superfluouse laboures made the comming of Christ vnprofitable For this was euē as if one receiuing a prophet honorably should not care to here him but should bury all the Docrine with great and superfluous prouision Lord doest thou not care C. Here also was another euell that Martha pleasing her selfe in her troublesome worke contemned the godly desier to learne in her sister Thus alwayes our vertues haue one spot or other in somuch that nothing is perfectly sincere in vs. Martha truely is worthy of prayse for receiuinge Christe but bycause shee esteemed so much of her laboure that shee preferred the same before the godly desier of her sister shee was to blame 41. And Iesus answered and sayd vnto her Martha Martha thou arte carefull and troubled about many thinges Verely one is needefull 42. Mary hath chosen the good part whych shall not bee taken away from her Verely one is needefull C. Some doe to coldely expounde these woordes thus One messe is sufficient Other some very subtelly expounde it concerning vnity but far from the purpose For Christe had another meaninge namely that what soeuer the faithfull take in hand to doe there is notwithstanding but one marke vnto the which all thinges must be referred Therefore the summe is this that wee wander and weary our selues in vaine except wee direct all our actions vnto a sure and certaine faith So that in this the hospitallity of Martha is to be discōmended bicause shee neglectinge the principall poynte was wholly occupied in cumbersome businesse And yet Christe doth not meane that this one thing excepted al other things are not to be waighed but that we must with wisdome obserue an order A notable sentence verely by which we are taught so to order and direct al the duties and partes of our life that we may serue God Mary hath chosen the good parte C. There is no comparison here as many Interpreters dreame but only Christe pronounceth that Mary is cōuersant and busied with a very holy profitable study from the which She ought not to be drawen As if hee had sayd Thou mightest rightely reprehend thy Sister if so be shee being Idell or occupied with vayne Cares shoulde laye the whole burthen of the worke vpon thee But now seeing she hath well and profitably geuen herselfe to heare it is not meete to drawe her from the same for
Iudgementes of God so often as he punisheth the Sinnes of some but he would haue vs alwayes to way and Examine our owne sinnes first For hereof this excellente fruite commeth Namely the preuentinge of Gods punishments by repentaunce Wherefore we ought to learne heere these two things Namely to acknowledge all Calamity to be a punishmeÌ„t for sinnes And therefore are admonyshed to feare euery threatening of the wrath of God against vs excepte wee repent For when we heare or see any Example of the iudgemente of God let vs know that the Lorde doth crye that euery one would consider of hym selfe Secondly that we doe not iudge of the manner of sins by the measure of the punishment iudginge them to be most wicked which are in greatest misery For as Gods iudgemeÌ„t doth begin at the house of God Euen so oftentimes the most holy are more surely cryed in aduersity then the wicked 1. Pe. 4.17 And Chryst semed to be most miserable of all men who notwithstandynge was without all sin but we are neuer vndeseruedly punished Therefore we must diligently consider the Iudgements of God but so that we weygh not these Iudgements by our Carnall reason and sence but rather let vs endeuour our selues to repente when we are warned by other mens harmes knowing that the most iuste Lorde will take vengeaunce vppon all those that neglecte repentaÌ„ce C. To the which effect pertaineth this admonition of S. Paule Let no man deceiue you with vayne Wordes For because of these things the wrath of God commeth vpoÌ„ the obstinate and rebellious Eph. 5.6 6. He tould also this Simillitude A certaine man had a figge tree planted in his Vineyard and he came and sought fruite thereoÌ„ found none C. This parable is ioyned with that which goeth before For Chryste confirmeth that which he hath spoken already For the greate vengeance of of God hanged ouer the heads of the people of the Iewes of the whych the Lord had oftentimes admonished theÌ„ that he might moue theÌ„ to repeÌ„tance And the summe of the parable is this that many are suffered for a time which are worthy of Destruction yet notwithstanding that they gaine nothing by delay if so be they goe forwarde in theyr Obstinacy For hereof commeth wicked flattery with the which the wicked Hipocrites doe flatter themselues and are made more obstinate because they do not consider their wickednes but as they are constrayned And therefore so longe as God doth wincke and doth differ theyr punyshments they thinke that they are in his fauour And so they thinke theÌ„selues to be safe â—say 28.15 Rom. 2.5 as though they had made a couenaunt with death and destructioÌ„ For this cause Paule so earnestlie inueigheth agaynst them We knowe the trees are sometime saued and kepte not because they are alwaies profitable and fruitefull vnto theyr owners but because the diligent and painefull husbandman leaueth nothing vnasayed before he cutteth them from of the Ground And hereby we are taughte that although the Lord doth not spedely take Vengeaunce vpon the wicked yet notwithstanding wee see the cause why he forbeareth them By which humane rashnesse is restrayned least any man shoulde presume to speake agaynst the most high Iudge if hee did alwayes execute hys iudgements with equall ballance 7. Then sayd he to the dresser of the Vineyarde Behoulde this three yeeres haue I come sought fruit in this figge tree and finde none cut it domne Why combreth it the Grounde C. This is a very fit and profitable simillitude which holdeth and agreeth with the matter almost in euery point The wicked haue place in the Vyneyard of the Lord. For the whole world is the Lordes If we bee vnfruitefull we are worthy to be pulled vp by the rootes Notwithstanding the Lorde doth beare wyth vs for a time Howebeit we ought not therefore to flatter our selues A. For the wrath of God shal be powred forth in due time vpon those which neglecte to repent C. If this be true in the whole howe much more in those whom hee hathe planted in the Church For we are called into the society of the Sainctes that we might bringe forth fruite If wee bee vnprofitable it may bee that he will not punish vs by and by Yet notwithstanding at the length we shal feele his Iudgement Agayne we must note that the Reprobate as vnfruitefull trees are not onely vnworthy of dunging and proyning but also of theyr rome place 8. And hee aunswered and sayd vnto him Lorde let it alone this yeere also till I digge rounde aboute it and doonge it C. Heere is a comparison betwene the Lord and the Dresser of the Vyneyard not that the ministers of God excell him in clemency and meekenes but because the Lorde doth not onelye grauÌ„t longe life vnto sinners but doth also benefite them many wayes that he might allure them to bringe forth better fruite B Moreouer in that he maketh heere the dresser of the Vyneyard to intreate the Lord for the figge tree he doth shadow and signify hymselfe who is as it were the Dresser of his Fathers vine namely at the time of the people of the Iewes that bothe by doctrine and also by myracles hee might make them fruitfull And withall he geueth vs to vnderstande what theyr office is whom the lord hath appoynted to trimme dresse his vyne These are pastors which ought to call vpon the Lord that he do not by by destroy those which are vnfrutefull For there ought to be a fatherly loue in the shepeheard toward the church Ex. 32.31 As the Example of Moses teacheth who openly set himselfe againste the wrath of God to mittigate the same Euen so pastors though they see their Doctrine not to be receiued as it ought must flee vnto the Lord leaste hee powre forth his wrath vpon the people 9. AND if it beare fruit thou maist let it alone and if it beare not theÌ„ after that shalt thou cut it down Hereby wee see that the Lord by thys Parable threateneth the Iewes if so be they continue still barreine being already digged doonged of him that is to say instructed in heauenly Doctrine there shal be nothing left vndoÌ„ whereby they may be cut of as an Vnfruitefull figge tree A. Many of the Iewes no doubte well vnderstandyng these things beleued him to bee theyr Sauiour and being made fruitefull by him eschued and escaped those euils which remained for the obstinate 10. And he taught in one of their Sinagogues on the Saboth dayes A. How diligent and paineful the Lord was in teaching the people the EuaÌ„gelistes testefie euery where For hee being sent of the Father to preach the Kingedome of God did bouldely dyscharge the same according as he sayth I haue declared thy name vnto the men whome thou hast geuen me out of the World Io. 17.6 And he taught pryuatly and publiquely but specially in the Sinagogues of the Iewes whether resorted a great Company
what happeneth cōmonly vnto younge men when they will not be gouerned by coūsaile but trust to their owne wisdome For bycause they beinge lusty and wylde are vnmeete to gouerne themselues beinge not restrayned with feare and shame it cannot be but that Will and Lust must haue the whole Rule ouer them by which they must needes bee broughte at the length to extreme and filthy beggery A. Wherefore it behoueth Parentes well to trayne and bringe vp their Chyldren euen from their Chyldhoode Ephe. 6.4 as Saynte Paule sayth in the discipline and correction of the Lord. R. And if their Education proue well and the Children proue thryfty and vertuouse let them accoūt it for their gaine let them also geue thankes vnto God which hath gieuen the increase But if it happen otherwise wee must patiently beare it as a Crosse and must be content that their owne Soules bee saued For it commeth to passe oftentimes that honest and vertuous Parentes are afflycted with vngodly Children Adam had Abell and Taine Noe had Sem Cham and Iaphet Abraham had Isaac Ismaell Isaac had Iacob Esau and Dauid had Eli Samuel of that which some of these being geuen to great wickednes did shamefully dishonor their Fathers house 14. And when he had spent all there arose a great dearth in the Land hee began to lacke C. Now the punishment is described which by the iust Iudgement of GOD hangeth ouer the heades of Prodigall wasters namely that when they haue ill spent their goods they may be ready to starue with hungar and bycause they knew not how to vse the abundance of breade measurably they shal be constrayned to eate Cods Chaffe and being made the companions of swyne shall thinke them selues vnworthy of humane company And when he had spent all C. In this parte we haue to note how the Lord calleth vs to repentance Hee speaketh not here of a Reprobate but of one that was elect who how vnworthy soeuer hee was to be receyued yet for al that his fathers loue was so great that hee woulde not reiect him Let vs not meruaile therefore that wee are afflicted with sundry tribulations and let vs not thinke that bycause of them we are forsaken Ose 2.14 For wee must needes be vrged with necessity Fyrst of all he sheweth vnto vs our neede then cōmeth hunger bycause he calleth vs to repentance Being compelled by miseries we are put in minde of God we know how blessed a thing it is to liue with him Therefore that is true repētance when men fele how myserable they are when they are far from GOD and liue out of his house at their owne will 15. And hee Ioyned him selfe to a Citizen of that Coūtry and hee sent him to his farme to feede swyne R. Here we must note how foully men are deceyued by their owne Opynions When this yonge man was come into a straunge country and beinge countenanced with great plenty of Gold and siluer he shewed himselfe most liberall to all maner of Cytizens in somuch that where soeuer he was there wanted no good Cheere or pleasure so that they thought very well of him and had him in great reputacion A. But it came to passe that when a Dearth came in that Region they were not only out of hope to receiue any reliefe from him but sawe him also to be in great penury in somuch that he which before was honoured almost of al men for his ryches being brought now into great misery was constrayned to serue a certaine Cytizen of that country And hee sente hym to feede Swine This is a wōderful chaūge that hee which was wont to liue in his fathers house without care of meate drinke is now a Companion and seruant of Swyne 16. And hee woulde fayne haue filled his belly with the Coddes that the Swyne did eate and no man gaue vnto hym C. He meaneth that hungar made him forget his former delights greedely did eate the coddes of beanes or pease for it could not be the seeing he him selfe did feede the swyne with this kinde of meate that he him selfe could lacke it Cyrus when through long flight from his enemies hee had suffred much hunger and being refreshed with a smalle piece of browne bread sayd that he neuer tasted more sauory and better relyshed bread euen so necessity constrayeth 〈◊〉 younge man to haue a good appetite to the Coddes which belonged to the swyne And no man gaue vnto him Wee must not referre these woordes to the swynes meate as if it had bene sayd And no man gaue them vnto him for he had plenty by him but no man gaue vnto him that is to say no man had pitty or compassion on him For no man thinketh that hee ought to gieue any thinge to Prodigall persons bycause they spend all that they haue ryotously 17. Then hee came to hym selfe and sayd How many hyered seruants of my fathers haue bread ynough and I perishe with hunger C. Here is described vnto vs the way by which GOD calleth men to repentance If men would willingly be wise shew them selues apte to be taught hee woulde more gently allure them but bycause they will not obay but as they are subdued by strypes he chastiseth them the more sharply Therefore Fulnesse and plenty which made the youngeman headstronge stubborne was very well schooled tamed with hunger and penury We being taught by this example let vs not thinke that GOD doth deale cruelly with vs if so bee at any time he do sore afflict vs bycause by this meanes he bringeth those to obedience which are lasciuiouse drunke with sporting pleasure To be short what misery soeuer we suffer it is a profitable calling to repentance 18. I will aryse and goe to my father and wyll say vnto him Father I haue sinned agaynst Heauen and before thee And am no more wor 19. to be called thy sonne make mee as one of thy hyered seruants C. Here the subtill enemyes of the truth Cauill and say that God is preuented by Repentance This were true it so be Repentance came of our selues and were not the gyft of God For seeinge the whole Scripture sayth that Repentance is the fruite of a new heart and a new heart cōmeth of God what meane they to attribute that vnto men which belongeth onely vnto GOD Neuerthelesse we graunt that we cānot apprehend the mercy of God except repentance goe before But God proceedeth and worketh in vs this wyse For in respect of him Remission goeth before and after that Repentance followeth in vs but in respect of vs Repentance must needes go before otherwise wee cannot apprehend the mercy of God C. Therefore wee must note that the hope of better fortune if he returned to his Father incouraged the younge man to repent For no seuerity of Punishmentes can stay vs from our wickednesse or can make vs to dislike our sinnes vntill some profite appeare Therefore
Iudgemēt euē to be punished at that time the self same thing the Diuells whereof Luke maketh mencion do signifie when they intreate Iesus that he would suffer them to enter into the Swyne Luke 8. declaring in deede by manifest wordes that they are free from extream punishmēt which they should haue in the deepe And in the Gospell after Mathew it is sayd Math. 15. Depart frō me yee curssed into Hell fyer which is prepared for the Diuell and his Angels He sayth that eternall fyer is prepared for the Diuell and his Angells and not that they do now burne in this fyer When as therefore Sathan doth thinke that he must forsake all men so soone as Chryste appeareth and that hee with his fellowes must go out of hand to hell fyer he thinketh that he hath iust cause to complayne and to reason with Christe that he is destroyed before the time I knovv thee vvhat thou arte The Diuells truly were wonderfully indewed with vnderstanding wherevpon they were called in Greeke Daemones that is to say knowing Euen that holy one of God C. It is lykely that this tytell of the holy one of God was taken of the common and vsual maner of speach which was vsed at that time And they did therefore so cal the Messias because he should be seperated frō the number of all other men as one indewed with singuler grace and as the heade of the whole Church A. But to what ende this confession which the Diuell made did pertayne it is shewed in the 23. verse going before 25. And Iesus rebuked him saying holde thy peace and come out of the man And Iesus rebuked him B. He cōmaūdeth the diuell to be silent suffreth hym not to gieue testimony vnto him although it be true leaste men should thinke that he had any fellowship with Diuells For the Phariseys sclaūdered him saying that he had a Diuell and that he cast out Diuells by the help of Belzebub the prynce of Diuells Math 12. By this deede also he declared how detestable the testimony of those men is vnto him who as the Diuells did preache him with a hollow and deceiptfull mynde As it is written to the wicked and vngodly man sayd God Psalm 50. Why dost thou take my lawes in thy mouth For hee wil haue none but such as are most holy and founde to beare witnesse of him that is to weete to preach the Gosple We are also hereby admonished that we attribute nothing at all to Satanicall aunsweres and deedes although they seeme to be true and not euill For the Diuell is a lyar and the author of a ly Iohn 8. neyther doth he say or doe any thinge then to the ende he may disceaue 26. And whē the vncleane spirit had torne him and cryed wyth a loude voyce he came out of him VVhen the vncleane spirite had torne him Luk. 4. C. The Euangelist Luke doth somewhat more mittigate this matter saying And when he had throwne him in the middest yet notwithstandinge in sence they very wel agree because both of them went about to teach that the Diuell was cast out by violence Therefore hee did so throwe the man to the groūd as though he would haue torne him notwithstanding Luke sayth that he was disapoynted of his purpose not that the man suffered this violence wtout any hurte or griefe at all but because the man was afterwarde delyuered safe and sound from the Diuell BV. Here therefore Sathan maketh a shewe of his power that his worshipers may knowe what they ought to looke for of him namely at the length to be throwne to the ground torne in pieces For his flattering fayre speach his desire to abide stil is only that he might at the length haue ful power authority ouer vs so might myserably torment vs. Hee vvent out of the man Sathan goeth forth notwithstanding by constrainte not of his owne freewill being ouercome by the power of Chryste 27. And they were all amased insomuch that they demaunded one of another sayinge what thinge is this what newe doctrine is this For with authority commaunded he the foule spirites and they obeyed him And they vvere all amased A. The Euangelist Luke hath Luk. 4. And feare came on them all and they spake among thēselues saying what sayinge is this For with authority and power he commaundeth the foule spirites and they come out C. The fruite of the myracle is that they are constrayned to suspecte Christe to be somewhat more thē a man And wisely they doe referre the glory and power of the myracle to the doctrine What newe doctryne is this say they to the which the very Dyuels are constrayned to gieue place They call the doctrine of Christe here newe doctrine not in reproche but because they see in the same somewhat that is extraordinary and neuer seene before They call it not new therefore to derogate any credit from the same but they rather wonder at the matter affirming that it is neyther cōmen nor humaine And truly it was a thing belonging vnto God to haue power ouer vncleane spirites wherevpon they do not with iust cause meruayle to see Chryste indewed with such power C. In this only they offend that they stand still in doubt when as it becommeth the children of God to go forward and to profite more more And they obeyed him A. Luke hath And they came forth 29. And forth with when they were come out of the Synagoge they entered into the house of Simon and Andrewe with Iames Iohn But Simōs mother in law lay sick of a feuer A. Reade the eight Chapter of Mathew BV. By the Publique benefite which was openly done in the Synagoge to him which was vexed of the Diuell the Lorde was knowne to the godly and nowe also by a domesticall benefite he waxeth better acquaynted and knowne vnto them and declareth his power to this ende and purpose that he might allure and drawe all men to the faith might declare vnto all men how great he is in dignity authority mercy and power C. This also is to be noted that wheresoeuer Christe is receiued he sheweth some testimony of his power he neuer commeth empty vnto vs but bringeth with all those benefits to bestowe vpon vs which hee hath receiued of the father Neyther is this done onely in Christe but also in his mēbers For they which receyue and harbour straungers the poore the fatherlesse and the Wydowe do receiue the promise of a hundered foulde but this is specially to bee considered in Christe who neuer commeth but hee bringeth plenty of his Benefites wyth him 30. And anon they tell him of her B. This our Euangelist sayeth that Christe was toulde of her but Luke sayth that intercession was made for her she being sicke of a feuer for the Euangelists do often times pretermit many things in the which we haue an example of loue which sorroweth for another bodies
grief as if it were proper to it selfe Wee are also heereby taught that saints do oftentimes feele the scourge of the Lord and that as well to the Glory of the Father as to their owne saluation 31. And he came and toke her by the hand and lift her vp and immediately the feuer forsooke her and she ministered vnto them The Euangelist Luke sayth And he stoode ouer her and rebuked the feuer Sometime the Lord doth heale by his word only and often times he addeth the signe Hee needeth no helpes his word is sufficient Euen so the Propher singeth that at the commaundemēt of the Lorde the Sea was deuyded into two partes 32. And at euen when the sonne was down they brought vnto him al that were diseased and thē that were vexed with diuels A. The Euangelist Luke saith when the sonne was downe all they that had sicke taken with diuers diseases brought them vnto him But for the exposition of this verse reade the eyght Chapter of Mathew the sixtene verse 33. And all the City was gathered together at the dore Some say that this is spoken by a figure called Synecdoche as al the City for all the company of those that were sicke 34. And hee healed many that were sicke of diuers diseases and cast oute many Diuells and suffered not the Diuells to speake because they knew him And he healed many that vvere sicke C. The Euangelist Luke addeth somwhat more saying And hee layde hys handes on euery one of them and healed them It was not necessary or nedefull that the Lord should lay his hands on any man he needed no helps as we sayd euen now he only vsed this signe for mans sake For it was a singuler signe and a right much vsed in Sacrifices and prayers By this outwarde signe hee declared that he commended them vnto his heauenly father as we haue shewed already in Mathew Now if any man wil take vpon him to immitate Christe in this thinge he shal be Christes Ape and not his follower For it is a foolishe thing to immitate externall gestures except they haue some substaunce and wayghte in them And suffered not the Diuells to speake There might bee two causes why hee suffered them not the one general because the full time of his reuelation was not yet come th' other speciall because he reiected those Preachers and Witnesse bearers of his diuinity which by their prayse coulde do nothing but discredit him and bring him into false suspicion And this latter cause is moste certayne because it was necessary it should be declared that it was mortall warre which the author of lyfe had with the Prince of death and his Mynisters Reade the 16. of the Actes Because they knevve him A. Namely that hee was Chryste as the Euangelist Luke hath 35. And in the morning very early Iesus when he was rysen vp departed and went out into a solitary place and there prayed And in the morning very early The Euāgelist Luke addeth saying As sone as it was day hee departed and went into a Desert place After that he had healed the sicke he went a parte teaching vs that we ought to do nothing for ostentacion or vayne glory but that if we do any good thing we should seeke to hyde it BV. He teacheth also the seruaunts of God to pray then when they seeme to be in Prosperity Further he hereby teacheth that early in the morning is the most meete and conuenient time to pray Into a solitary place As concerning this going aside of Chryste to pray reade the 14. of Mathew 36. And Simon and they that were with him followed after him A. Symon Peter and the rest of the Disciples seing that Iesus was gone away priuily they followed him vntill they came to the place where he was In the meane tyme also the people whych were come to the house betime in the morning when they had learned that Iesus was gone followed him into the Desert as Luke declareth 38. And he sayd vnto them let vs go into the nexte Townes that I may preache there also for therefore am I come Let vs goe into the next Tovvne BV. Although prayer be holy wholsome yet notwithstanding Christe ryseth from the same and getteth him to preach when the Apostles had told him that many were desirous to heare the Gospell preached A. For they telling the Lord that a great cōpany of the Capernaites were at hande which sought him he answereth Let vs goe into the next townes as if he should say This foundation which is layed amonge the Capernaites is sufficient for this present tyme and the time is come that we should go forwarde and that I should preache the Kyngdome of God as I haue done there to the townes and villages here about For I came not to preache to one City alone but to offer saluation by the Gospell to all men For therefore am I come From whence he came he declareth in S. Iohn saying I proceeded from the Father came into the world Luke beside these things sayth that the people would haue kept Christe still to whom he sayd I must preache the kingdome of God to other Cities also For to this ende and purpose the Father hath sent me In another place he sayth As the father sent me euen so sende I you And we sawe and testifie that the father sent his sonne to be the sauiour of the world As concerning the kingdome of God which also is called the kingdome of heauen we haue spoken in the third of Mathew and in the second verse 40. And there came a Leaper to him beseching him and kneeling downe saying vnto him if thou wilt thou canst make me cleane For this matter reade the 8. Cap. of Mathew and the second verse 41. And Iesus had compassion on him and put forth his hand touched him and sayd I will be thou cleane M. The great goodnesse and clemency of Christe is here set forth in that he hath compassion on our myseries his mercies and exceeding Benefites with the which he allured the people vnto him selfe were such as this is and beinge spoken of in our eares at these dayes ought to increase our fayth in him for looke how he shewed himselfe to the Leaper which prayed in fayth then so will he shewe and declare himselfe vnto vs now if we pray faythfully As touching the rest frō the 41. to the 45. verse reade the eight of Mathew and the third verse 45. But hee as soone as he was departed c. Reade our annotations vppon 8. of Mathew for this matter beginninge at the fourth verse FINIS Chapter the seconde 1. AFter a few dayes he entred againe into Capernaum and it was noised that he was in the house After a fevv Dayes B. Some Latine Bookes haue After eight dayes hee entred into Capernaum but in the Greeke Bookes we reade it thus After a fevv Dayes And it was noysed that he was in the House B. The
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
this name in the Law for no other cause than that he might the more sweetely allure vs vnto mutuall loue The commaundement had bene more playne if it had bene put downe thus Loue all men as thy selfe but bicause the pryde that is in men doth blinde them that euery man lykinge of himselfe and not regarding others the Lord pronounceth that all men are our neighboures that affinity might knit one to the other Therefore who so euer hee bee if hee bee a man it is sufficient to make him our Neighbour bycause it becōmeth not vs to destroy cōmon Nature But Christ went about to draw from the Pharisy an answere by which hee might condemne himselfe as shal appeare by that which followeth 31. And it befell that there came downe a certaine Priest that same way when hee sawe him hee passed by on the other side 32. And likwyse a Leuite c. Christe noteth here the impiety of those which were coūted chiefe among the People as the wickednesse of the Leuites and Priests than which none were farther from the Loue of their neyghbour insomuch that a man might finde more loue amonge the Samaritanes and Ethnyckes than amonge them For hee saith that the Priest and the Leuite passed by the woūded man but the Samaritane cured him C. Wherefore there is no doubt but that hee doth very aptly reprehend the Iewes and the Priestes who bostinge themselues to be the Children of one Father and by the priuiledge of adoption to bee disceuered from other Nations that they might be the holy Inheritance of God and yet notwtstanding with barbarouse beastly contempt despised one another no lesse thā if there had bene no affinity at all betwene them For there is no doubt but that Christ doth describe here the cruell negligence of loue of the which their owne Consciences did accuse them Now Christe saith that a certaine man going from Hierusalem to Ihericho fell into the handes of Thieues was wounded whom a Priest a Leuite sawe lying halfe deade and yet passed by without geeuing any reliefe or succour but was curteously cured of the Samaritane and last of all he demaūdeth which of those three was Neighbour vnto the Iewe. Here maister Doctor for all his learninge coulde not escape but he must needes prefer the Samaritane before the other two 33. But a certayne Samaritane as he Iourneyed came vnto hym and when he saw him he had compassion on him ¶ Here we are plainly taught not only who is our neighbour but also how we must doe good and how our neighbour must be beloued First the Samaritane seeing the wounde is moued with compassion Therefore the affection of mercy is required of vs by which we must thinke that other mens calamities do apertaine to our selues according to the saying of the Apostle Remember them that are in bonds as bounde with them He. 13.3 Rom. 1 31 and them whych suffer aduersity as also yee your selues being in the body suffered aduersity For S. Paule sayth that there are certaine wicked men which wante Affection 34. And wente to him and bounde vp his wounds and powred in oyle and Wyne set him on his owne beaste brought him to a cōmon Inne and made prouision for him Nowe cōmeth the Samaritane who passeth not by who wissheth not to the woūded man with lamentable words health so leuinge him hasteth away to his owne businesse For S. Iames saith If a brother or a sister be naked and destitute of dayly foode and one of you say vnto thē Depart in peace Iam. 2. ◠be you warned and filled notwithstanding ye geue thē not those things which are needeful to the body what shall it profite The Samaritane therefore cōmeth neare putteth to his hand and seeketh to cure the wounded man as well as he can He doth not cōplaine make excuse that he is no Phisition or Chirurgian that which necessity requyreth and that which he could do he doth vsing present medicine vntill he coulde haue better Hee caryed Wyne and Oyle with him in his way these hee vseth in necessity not much amisse for Wyne purgeth Wounds Oyle mollefieth them This Samaritane I say vseth all that hee hath to help the miserable man disapoynting him selfe of his owne prouision For he alighteth from his horse and appoynteth the same for the vse of the afflicted lifting him vp from the earth with his hands setting him thereon Hee him selfe playeth the parte of the guide cōmitting the care to no other And bycause hee coulde not leade him to his owne house he carieth him to an Inne Where againe he neyther spareth Labour nor cost Moreouer bycause necessity vrged him to proceede in his Iourney he tooke out of his Pursse so much money as woulde suffice vntill his returne againe and that he geueth to the hoaste And being not cōtent here with hee geueth the good man of the house a great charge dilligently to looke vnto him and finally hee promiseth that what soeuer he spendeth more for the health of the man he shall not loose it but shal be truly payed it againe at his returne Therefore he both promiseth that hee will returne againe and also declareth that hee will not be quiet vntill hee see the wounded man in health Thus thou hast set before thine eyes a most perfect maner of Loue. 36. Which now of these three thinkest thou was neyghbour vnto him that fell amonge the thieues And hee sayd Hee that shewed mercy 37. on him Then said Iesus vnto him Go and do thou likewise Hee that shewed mercy A. The Lawear could not otherwise answere except hee would shew him selfe to bee without all Iudgement Go and doe thou likewise That is to say euen as this Samaritane did and acknowledge him to be thy Neighbour whom soeuer thou seest to stand in nede of thy help and succour him according to thy power For Christe propounded the example of this Samaritane to this end for this cause answered to this Question Who is my Neyghbour C. The authors of free will runne here into an Allegory affirming that the cōdition of Adam after his fall is described vnder the Type of the woūded man Whereupon they inferre that the power of well doing was not altogether extinct in him bycause hee is only sayd to be halfe deade As though it were the purpose of Christ in this place to speak of the corruption of mans nature and to shewe what a deadly and incurable wound Sathan had geuen to Adam As though also in another place he did not manifestly without a figure shew and pronounce all to be deade sauinge those which hee quickeneth with his voyce As vaine also is that other Allegory the which notwithstandinge hath bene so well lyked of many that it hath bene receiued as an Oracle They haue fayned this Samaritan to bee Christe bycause hee is our keeper They say that Wyne and Oyle was powred into the Wound bycause Christ