the Apostell Paule And makest thy boaste of GOD. The which boasting was euell To the same purpose speaketh the Prophette Dauid Psal 103 17 The louing kindnesse of the Lord endureth for euer and euer vppon those that feare him and his righteousnesse vpon Chylders Children Therefore God is so mercifull vnto the Children of the Saints for euer according vnto his promise that notwithstanding he geueth no occasion to Hypocrits of vaine trust because they which are the degenerate sonnes of the saints haue forsaken their godlinesse and faith do beaste in vayne that God is their Father Wherefore by this exception their vanity and boastinge is reproued which are puffed vp by false pretence and shewe of the grace of God without faith God verily made a generall couenaunte of saluation with the stocke of Abraham The faithlesse are not partakers of the promised but as the stoanes being watered with the Showers of Rayne are not made softe euen so obstinacy and hardnes of heart of the vnbeleeuing will not suffer the promised righteousnesse and saluation to enter into them Vnder the feare of God is comprehended all godlinesse Religion which cannot stand without faith But here may aryse a question Question Why is God called mercifull if none feele his mercy but they which deserue his grace For if the mercy of God be vpon those that feare him godlinesse a good Conscience doe bring men into his fauour And thus men doe preueÌ„t his grace by their Merites AuÌ„svvere Wee aunswere that this is also a parte of mercy that God indueth the Children of the godly with the feare and reuerence of him For the beginninge of Grace is not heere noted as though GOD were Idell and looked downe from Heauen who were worthy of the same but only the peruerse security of the Wicked is reprooued least they should thinke GOD to bee bounde vnto them because they are the carnall sonnes of godly men when as the ende of Gods Couenaunte is farre otherwise and the condition of the same differinge from that namely that it hath alwayes some one people in the World of whom hee is purely worshipped 51. Hee hath shewed strength wyth hys Arme hee hath scattered them that are proude in the Imagination of their heartes Hee hath shewed strength E. The Greeke texte hath Hee hath shewed strengthe in his Arme. And the Hebrew Texte hath Hee hath declared the strength of his Arme. That is to say hee hath wrought mightely For the Arme of God is set againste all other helpes as wee may reade in the Prophet Truth faileth Esay 51.15 and 16. and he that refrayneth from euell maketh hym selfe a Pray and when the Lord sawe it it displeased him and there was no Iudgment And when he saw that there was no man he wondered that none woulde offer him selfe Therefore his arme did saue it and his righteousnesse it selfe did sustayne it Therefore Mary knew well ynough that God beinge contented with his onely power vsed the helpe of no other A. The Scripture comonly Ioyneth these two together when it speaketh of GOD as in this Psalme Psal 89.13 Thou hast a mightye Arme stronge is thy hande and hyghe is thy ryght hand And this maner of speache seemeth to bee taken from the Hebrews who sometime deuide one parte of the speach into two puttinge betwene a coniunction copulatiue or ells vnderstanding the same to signify as much as if thou shouldest say Hee hath dispersed the proude with his mighty arme c. As In the arme of thy strength thou hast scattered thine enemies Psal 89.17 But that is the more simple sence which wee alleaged before He hath scattered the proud C. This seemeth to bee added for two causes both bycause the proude profite nothinge at all who seeke to resist God and also bycause God doth not declare the strength of his arme but to saue the humble but casteth downe the proude which arrogate much vnto theÌ„ selues To which Effecte pertayneth this Exhortacion of Peter 1. Pet. 5.6 Humble your selues vnder the mighty hande of God c. Also this is a Phrase of speach worthy to be noted that the proud are scattered in the Immagination of their hearts For as their pride ambition is exceeding their dâ—â—er insatiable so in takinge their counsayles they are very circumspecte tedious and to speake in one word they builde againe the Tower of Babell For being not contented that they haue attempted this or that foolishly aboue their strength they adde new consultacions presumptuously to that which they did before But after that God hath from Heauen derided their foolishe deuices for a time hee sodaynely disperseth all their labor and bringeth their Immaginations to naught euen as if a man casting downe a strong and well compact buildinge shoulde throw and disperse the same farre of into dyuerse partes Psal 112.10 A. The very same thinge Dauid meaneth when he sayth The wicked shall see it and bee angery Hee shal gnashe with his Teeth and consume away the desier of the wicked shall pearishe Psa 103.10 The which in another place he sayth shal be scattered made frustrate in these wordes The Lord breaketh the couÌ„saile of the Heathen and bringeth to naughte the deuices of the people Esay 8.10 And the Prophet Esay Take counsaile together yet it shal be brought to naught Imaginations of vvicked men tâ—rne to their ovvn destructioÌ„ Gen. 11.8 In diuers places of the Psalmes it is shewed how God was wonte to destroy the wicked being snared in their owne couÌ„sailes Imaginations So it happened to Pharo so to Schon king of the Amorites so to Ogge the Kinge of Basan and to a great many other moe as to yeâ—uilders of the Tower of Babell Also to the king Nabuchodnoser For hee sayd I will ascend into Heauen and I will builde my Throane aboue the Fyrmament But shortly after it was sayd vnto him Thou shalt bee caste downe to the graue and vnto the sides of the pit Moreouer when the Prince of Tyre sayd in his heart I am God and I sit in Gods seate It was by and by sayd vnto him Ezech. 28.7 Beholde I wil bring strauÌ„gers vpon thee euen the terrible Nations they shal draw their swords against the beauty of thy Wysdome and they shall defile thy brightnesse Also Mary vseth these wordes Hee scattereth the proude in the Immaginations of their hearts Because this is the consideration of God when hee purposeth to cast downe the proude the firste of all hee mighte make them to seeke of their wits after the which it is an easie matter to confound them in their owne Wisedome and to disperse them in the Imagination of their heart for hee maketh their owne Wiseâ—â—me to leade them to destructioÌ„ when they are most busie in their consultacon to bringe their purpose to passe 52. Hee hath put downe the mighty from their Seate and exalted them of low
Chryst he must needes loue God Thou gauest mee no water for my Feete Christ speaketh not these thinges to reproue his hoste SymoÌ„ of negligence as though hee had not honoured him sufficiently or courteously ynough entertained him but rather to beate down the pharisaicall pride and to shew that he was not hidden of hym to his house with a sincere pure hart seeing hee did not geue vnto him those things which the Iewes were wont at diuers Times to geeue vnto their guestes Gen. 18.4 Gen. 19.2 Iâ—d 19.21 C. So that we must note the comparisons in the which the Woman is preferred before Symon namelye because she with her Teares watered Chrysts feete and anoynted his heade when as hee commaunded not so much as common water to bee geuen vnto him because she did not let to kisse hys feete when as he did not receiue christ with a kisse of entertainement because she poured precious Ointment vppon his feete when as he anointed not hys head with oyle And this was the cause why the lord which was a singuler exaÌ„ple of sparingnes suffered that oyntment to be spent because by this means the miserable sinful woman declared that shee oughte all duty vnto him For hee sought not for pleasaunt delights nâ—yther was he delighted wâ—th sweete odors neither did hee allowe Gloriouse worship but loked for the onely odor of true vnfained repentance of the which her flowing teares were manifest witnesses 45 Thou gauest mee no kisse but she since the time I came in hath not ceassed to kisse my feete My Heade with oyle thou didest not anoint but shee hath anointed my Feete with oyntmeÌ„t Thou gauest me no kisse A. The Iewes vsed to entertaine theyr friends and acquaintance wyth a kisse euen as we doe at this day wyth imbracing or with shaking by the hand as may euidentlye appeare to such as reade the Scriptures My head with oile thou diddest not anoynte The Iewes did vse to anoynt with oyntment in their feasts as wee haue shewed in our Exposition vppon the 26. cap. of Mat. Verse 7. 47 Wherefore I say vnto thee many sins are forgeven her for she loued much to whom lesse is forgeuen the same doth lesse loue Wherefore I say vnto thee BV. As if he shoulde say Therefore I would not haue thee to condempne her as a prophane and abhominable person who being iustyfied by her sinnes is no more a Sinner as shee was before but holy and iust C. VVherfore Loue in this place is not sayde to bee the cause of forgeuenesse but the following Signe of forgeuenes For hys VVoordes are in effecte thus much They which behoulde so large a desier and Loue of Godlynesse in the woman and iudge not that GOD is nowe Mercifull vnto her freely forgieuynge her all her Sinnes are peruerse Iudges For CHRIST doth not heere shew how men shall bee buy the Grace of GOD but proueth that GOD hath now pardoned this miserable sinfull Woman leaste mortal men should misâ—ike of her 48. And hee sayd vnto her Thy sins are forgeuen thee A. Now Christe comforteth the woman For although the Woman came not thither without faith yet notwithstanding she had neede of some consolation For she was vexed with the feeling of her sinnes for her Teares proceeded from great sorrow But if she had not bene afflicted this consolation might seeme superfluous Notwithstanding shee had faith C. Therefore it may be demaunded why Christe now promiseth pardon vnto her which shee had gotten already and of the which she was assured Some say that this sentence was spoken not somuch for her as for other mens sakes Other some beter Iudge that in these words he had speciall regarde of the Woman the which euideÌ„tly appeareth by that which followeth And there is no doubt but that she which had already tasted of the grace is nowe throughly absolued by the voice of Christe of whom she was perswaded that he was her only refuge of saluation Euen so daily our faith must go before when we craue remission of sinns at the hands of the Lord. Therefore although this woman brought with her a coÌ„ceiued trust of the grace which she receiued yet notwithstanding this promise was not superfluouse which serued very much for the confirmation of faith 49. And they that sate at meate with him began to saye wythin themselues who is this that forgeeueth sinnes also C. Here wee see the men being ignorant of the office of Christe do bring vnto theÌ„ selues new offeÌ„ces And this is the roote of the mischife that no man doth consider his owne misery the which no doubte would haue moued euery one of theÌ„ to seeke a remedy But Hypocrits which sleepe in their sinnes murmur as at a new thing when as Christe remitteth sinnes saying who is this this is an interrogation of the contempt of that person As if they should say what vile contemptible person is this which forgeueth sinnes specially seing the same belongeth to God only As we haue shewed in the 2. Chap. of Mar. 7. verse 50. And he said to the woman thy faith hath saued thee goe in peace C. Christe to stop the mouthes of these whisperes also to coÌ„firme the woman praiseth her faith As if he should say how soeuer these mutter grudge abide thou coÌ„stantly in that faith which hath brought thee sure saluation By the way Christe challeÌ„geth vnto himselfe the authority geuen to him of his father for bycause he had power to heale faith is rightly directed vnto him And hereby he geueth to vnderstand that the Woman was not rashly or erroniously mooued to come vnto him but by the motion of Gods holy spirit WhereupoÌ„ it followeth that wee can beleue in no other but in the son of God but wee must make the same the disposer of life death for if so be we beleue rightly in Christ bycause the heaueÌ„ly father hath geueÌ„ him power to remit sinns hee must needes bee robbed of his honor so soâ—e as faith is geuen to another Also by this place their error is confuted which thinke the sinnes are redemed with loue For Christ doth far otherwise define here as wheÌ„ by faith we imbrace the mercy of God The liâ—e speach we haue in the 9. Cap. Math. vers 22. Goe in peace B. As if hee should say Thou which hast beleued and hast geeuen credit to the preachinge of Repentaunce and to Remission Sinnes beinge tourned from thy wicked wayes and haste vnfaynedly declared thy selfe to take and to Worshippe mee for thy Sauiour and hast also testefied thy exceedynge Loue towards me goe in peace and be of a quiet mynd My Father wil neuer remember thy sins Thy Faith in me hath made the safe thou hast beleued that I caÌ„ restore thee into my fathers Fauour and obtain pardon of thy sins beholde thou hast receiued that whych thou beleuest go thy way now in safetie thou art the Chyld of God Heere Chryst declared himselfe to be the Sauiour by
appeareth by this place When yee haue fulfilled seuētye yeres at Babylon I will visite you Ier. 29.10 I wyll brynge you home and of mine owne Goodnesse I will carry you hither agayne into this place And agayne Beholde I will loke to my sheepe my selfe and visite them Eze. 34 11 Like as a sheepehearde that hath ben amonge the flocke seeketh after the Sheepe that are scattered abroade Euen so will I seeke after my shepe c. Seeing therefore Christ commeth not to destroy but to saue men and calleth the time of his comming the Time of his visitation it is manifeste that in this place by the time of Visitation is not mente the time of Wrath but the time of mercy not the time of punyshmente but the time of deliueraunce not the time of Slaughter but the time of Saluation And the time of mercye and Saluation is when the woorde of God is reuealed by which the clemencie of God is offered vnto vs and by which wee are called to repentance are admonished to receiue the Grace offered vnto vs. So it was the time of Saluation when Noe by the worde of God called those of his time to repentaunce before the Floude So it was the time of Saluatyon when Lot called the Sodomites before fire came from heauen when Moses called the Aegyptians before the drowning in the red Sea when the Prophetes called the Israelites before the inuasions of the Assyrians Babylonians to repentance and offered vnto them by promises Gods sauynge Healthe So also it was the tyme of Visitation when Iohn Baptyste when Chryste himselfe and his Apostles preached the Gospell saying Repent Ma. 3.2 Ma 14.17 for the Kingdome of Heauē is at hande Therefore not to acknowledge the time of Visitation is not to know the word of God reuealed not to beleeue the Gospell not to obey Gods calling and not to repent And these were the Wickednesses for the which the Iewes so miserabely perished For although they sought by all meanes to deliuer them selues from Destruction and to be saued yet notwithstanding by those things whereby they sought to bee saued they lost Saluation A. For Israell sayeth S. Paule which followed the law of ryghteousnesse came not to the Law of righteousnesse Wherefore Because they sought it not by faithe Rō 9.31 but as it were by the workes of the Law C. Therefore because Hierusalē shewed her selfe Vnthankefull vnto God and woulde not acknowledge her Redeemer it was necessarye that she should be quite ouerthrowen and shoulde feele such grieuous punishmentes that shee might bee a terrible example to all men Wherefore let the seuerity of those punishmentes which happened vnto them terrefie vs least by our Neglygence we extinguish the light of Saluation but rather let vs ernestly seke to receiue the Grace of God R. For if God sayth S. Paule spared not the Naturall Brawnches Rō 21.31 take heede least he spare not thee also Therfore when in these yeares the time of oure Visitation commeth and that the Gospell of Iesus Chryst by the clemency of God the Father is offered vnto vs by which all the benefits of God and Celestiall and Euerlasting Graces are offered vnto vs Let vs repent in time and obey the Commaundemēts of GOD. 45. And he wente into the Temple and began to caste out them that soulde therein and them that boughte A. Now Luke sheweth briefly what our Sauiour Chryst dyd in Hierusalem when he was come into the temple Hee began to caste oute them that soulde therein R. What they were that buying and sellyng in the Temple it may easely bee gathered by the other Euangelystes For although the casting out of the buyers and Sellers of the which Iohn maketh mention was at another tyme then was this of the which Luke speaketh heere yet notwithstending by euerie of them it may bee gathered that the Temple was fowly abused Ihon. 2 Math. 21 Mar. 11 Iohn sayth He cast out of the temple Sheepe and Oxen and poured out the Chaungers money and ouer threw the Tables Mathewe sayth that he ouerthrew the Seats of them that sould Doues Marke addeth And would not suffer that any mā should carry a Vessell through the temple By these places it doth manifestelie appeare that the Iewes had so prophaned the Temple with Marchaundyce that they did not onely keepe a commō Market there of those things which belonged vnto the Sacryfices and Oblations but exercised also profane Trades Wherefore Chryste reformeth the temple Reade the 21. Cap. of Mat verse 12. 46. Saying vnto them It is written my house is the house of Prayers but yee haue made it a Denne of Theeues R. This testemony of Scripture is in Esay Esa 56.7 where the Prophet though hee meaneth specially that the Gentyles shall bee numbred amonge the people of God My house sayth he shal bee called the house of God to al Natiōs Yet notwithstanding because by the name of Temple or house he meaneth the temple of Hierusalem teacheth also that this externall Temple ought not to be prophaned with marchādise and Wickednesse For whether you speake of the Externall Temple in Hierusalem it was appointed for adoration or for the worshipping of God because in dedication of the same Salomon sayth Hearken vnto the prayer which thy Seruaunte prayeth in this place 3. Ki. 8.30 And regard thou the supplication of thy People when they pray in this place and heare thou in Heauen thy dwelling place when thou hearest haue mercy Or whether thou speak of Chryste figured by the External Temple and reuealed to all the Gentiles it is not a house of ciuill businesse because hys kingdome is not of this worlde Ioh. 18.36 Ioh. 26.23 but it is the House of Prayer because it is sayde of the same Whatsoeuer yee aske the Father in my name hee will geue it you But yee haue made it a Den of Theeues Chryst accuseth the Iewes because they had made of the house of God which ought to haue bē the house of prayer a Den of theeues Ieremy cast the very same aforetyme in theyr teeth saying Haue you not made this house in the whych my name was called vpō Iere. 7.11 a Dē of theues And the Prophete and Chryst speake thus not that the Iewes beside theyr buying and selling spoyled and kylled men in the Temple but by thys Accusation they haue respecte speciallye to the wicked Doctrine of the Iewes concerning Sacrifices and the seruice of God For they thought and taught also that Sacrifices and other Ceremonies of the Law were true satisfactions for sinnes and the perfect fulfilling of the Law Hereupon came buying and selling in the temple Hereuppon came the Tables of the Money Chaungers Hereuppon the Seates of them that soulde Doues that whosoeuer entered into the Temple might see that to be sould which he might offer to make satisfaction for his sinnes and to fulfill Righteousnesse But thus to thinke of Sacrifices
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
this saying Bee of good cheere arise Iesus calleth thee By the which words the blynde man conceiued such hope that casting away his cloake by the which he was defended from the coulde that he sprang ran to Iesus As touching that whych followeth concerning the exposition of the other two verses following Read the 20. cap. of Mathew 51. And Iesus answered and sayde vnto him What wilt thou that I doe vnto thee The blynd man sayd vnto him maister that I might receiue my sighte Mayster A. Our Euangelist vseth here the Chalde word Rabboni maister for the which the Hebrewes haue Rab or Rabbi The Euangelist Mat. hath Lord that our eyes may be opened Luke hath Lord that I may receiue my sight 52. Iesus said vnto him Go thy way thy faith hath saued thee And immediately he receiued his sight followed Iesus in the way Go thy vvay thy faith A. Luke hath receiue thy sight thy faith hath saued thee And by by he receiued his sight and followed him glorifying god And all the people when they saw it gaue God the praise As concerninge this faith Read the 9. of Mat. BV. Fayth truly saueth vs not our workes nor merits For it coÌ„meth by the deuyne mercy free grace of God that we liue And follovved Iesus in the vvay Whersoeuer faith is there is a diligent study to heare Gods word a following of Chryst without delay For Faith before all other thinges iustifieth vs and keepeth vs in the obedience of the law of Chryst that we may at no time depart from his way FINIS Chapter the 11. ANd wheÌ„ they came nie to IerusaleÌ„ vnto Bethphage Bethany at the mount of Oliues hee sendeth forth two of his Disciples Our Sauiour Chryst at the laste commeth to Hierusalem in the which he should be offered a sacrifice for the sins of the whole world and should redeme the beleuing from sin and deth But before he plaid the priest in offering himself he would shew himselfe to be a king also and a deliuerer of his faithfull people For therfore he entereth with kingly pompe into HierusaleÌ„ 4. And they wente theyr waye and founde the Coulte tyed by the dore without in place where two wayes met and they loosed him A. Thys our Euangelyst Luke also make a large description how the Apostles went to bring the asse and the coulte In steade of the which the EuaÌ„gelist Mathew onely hath And the disciples weÌ„t did as Iesus coÌ„maunded them And found the coulâ— Luke more briefly sayth And they found as he had sayd vnto them 5. And diuers of them that stode there sayd vnto them What do yee loosing the Asse Luke wryteth that they were the Owners of the asse that asked this questioÌ„ what do ye loosinge the ass That is to saye whye do ye lose the asse Or eles it is thus much to saye what will ye do when yee haue loosed the Asse As touching the rest and that whych followeth Reade the one and twentye Chapter of Mathew 9. And they that went before they that followed cryed saying Hosanna Blessed is he that commeth in the name of the Lord. And they that vvent before B. At what time this acclamatioÌ„ or cry was made vnto Chryste by the multitude S. Luke declareth in these woords saying And when hee was now come to the goyng downe of the Mounte of Oliues the whole Multitude of the Dysciples beganne to reioyse and to prayse GOD wyth a loude Voyce for all the Myracles that they had seene saying Blessed be the Kynge that commeth in the Name of the Lord. And straighte way hee addeth that which neither Mathew nor our EuaÌ„gelyst Marke addeth sayinge Peace in Heauen and Glory in the hyghest By the which Wordes the People mente to declare that then trewe Peace was geuen to men in Heauen and that the Glory of GOD shined forth Luke 19. As if they had sayd The Heauenly GOD is pleased with vs. Wherefore we must exalt him he dwelling in the hye Heauens seeinge hee sendeth vnto vs the promised king we do well perceiue that hee is at one with vs. Whereuppon wee wil glorify and prayse his name which only of his mercy and goodnes hath perfourmed that vnto vs which hee promised C. It may be the men may be at peace amonge themselues and in the meane time at Warre wyth God S. Paule sayth that Chryst hath pacifyed all things both in Heauen Coloss â— and in Earth Christ therefore is the bond of our coniunction Wherefore God must be glorified for that peace For then he reuealed his Glory which shyneth in all his workes but specially in this his mercy and redemption Luke beside these things addeth saying And some of the Pharisies of the Company sayd vnto him Mayster rebuke thy Disciples Hee sayd vnto them I tell you that if these houlde theyr Peace then shall the Stones crye And afterward when the Children cryed to him Hosiahna in the Temple they were displeased which were the chiefe Pryestes because the honour of the Messias was attributed vnto him and they sayde vnto him Doest thou heare what these say Reade the one and twenty Chapter of Mathew Chryst doth plainely declare that those thynges which are here done are don by the Spyrite of God If these sayth hee houlde theyr peace the stones shal cry R. That is to say God hath so appoynted that Chryst at this time shold be made manifest and shall enter into his Kyngdome And who can make the decree of GOD of none effecte That whych is done is Gods worke Luke 19 And who can let that this Worke of God shall not bee promoted If Men houlde they re peace then shall Chyldren cry And if Chyldren keepe silence then shall the stones make anoyse For Chryst must be reuealed maugar the Heads of the hie priests Scribes and Pharises After these thinges hee addeth by and by saying â—uke 19 And when he was come nye hee saw the City and wepte ouer it saying Yf thou hadst knowne c. The which wee will declare when we come to the same chapter of Luke As concerning the Exposition of that which followeth vnto the 18. Verse Read the 21 cap. of Mathew 18. And the Scribes and hyghe Priestes hearde it and soughte howe to destroy him For they feared him because all the People was astonyed at his Doctrine A. The Euangelyste Luke hathe And he taught daily in the temple but the hie Pryestes Scribes Elders of the People sought to destroye him c. B. Let euery Chrystian here note in these high Pryestes and Scrybes the nature of true impiety That which Chryst did was the worke of the Holy Ghost whereat the Scribes and Sacrifising Pryestes might iustly haue merueiled And because they had the lawfull administration of Ecclesiasticall matters they should haue followed it But behoulde impiety it is so farre from acknowledging it to be the worke of God and from repentance that
because he was wōderfully cōceiued by the power of the holy ghost but they reasō amis for although he wer manifested the son of God in the flesh yet it doth not follow but that he is the worde begottē of the father before al worlds But rather the very same which was the son of God in his eternal diuinity appeared also the son of God in humain flesh A. Therefore he saith that chryst shal be called the son of God that is to say he must be acknowledged to bee such a one of men as he was alwais with the father C. Moreouer this place doth not onely cōmend the vnity of the person in Christ but also sheweth that christ in that he toke vpon him our humane nature is the son of god Therfore the name of the son of god as it was proper frō the beginning to the deuine essēce euen so now also it belōgeth ioyntely to both natures because the secret heauēly reason of generation exempteth him from the common order of men In other places oftentimes to proue himselfe to be very man he calleth himselfe the son of man but the verity of his humane nature doth not let but that the deuine genetion may challēge honor vnto him aboue all other Men and that because wythout the Ordinary manner of nature hee was Conceyued by the Holy Ghost Heereuppon Wee haue iuste cause to Fortefye our Faith that we may more bouldly call vppon God the Father who because hee mighte make vs to haue fellowship with him would haue hys onely Son to bee our brother Wee muste also note that Christ in that he was conceiued by spirituall power is called the holy Seede For as it was meete that he should be very man to make satisfaction for our sins and to cōquer death Sathā in our flesh to be a true mediator so it was necessary that he should be free from all pollution and vncleanenes that he mighte purge vs. Therefore although Christ was borne of the Seede of Abraham yet notwithstanding hee toke no vncleanes from his vitious nature because the spirit of God kept him pure euen frō his original and not onely that he might be holy himselfe but rather that hee myghte Sanctifie those that are his A. According to this sayinge of the Apostell ◠Cor. 1.30 who was made vnto vs of God wisedome righteousnes sanctification and redemption C. Therefore the very manner of his conception teacheth that hee was seperated from sinners to be our mediator Concerning the which matter read the 7. cap. of the Epistle to the Hebrewes beginning at the 26. verse 36. And behould thy Cousin Elyzabeth she hath also conceiued a Sonne in her olde age and this is her sixt which was called barren And behold thy Cosin Elizabeth C. The Angel by a domesticall Familliar example confirmeth Maries Faith and putteth her in hope of the miracle R. As if hee shoulde say Elizabeth hath hitherto suffered the reproche Ignominy of barrenesse amonge all men And nowe this is the sixt Moneth since her conception of a sonne in her old age Therfore if it were possible for God to make an olde Woman far stricken in age to be with chylde how much more possible is it for hym to make a Virgin to conceiue a chyld without mans seede Wherfore there is no cause O Mary why thou shouldest leaue so much to the vsuall meanes of Nature seeing thou mayst behold so manifest a proofe of Gods deuine power in thy kinswoman But here a Question may bee demaunded how it came to passe that Elizabeth which was one of the daughters of Aron and Mary Obiection Nūb. 36. ◠whych was of the linage of Dauid were Cousins And this also seemeth to bee Repugnant with the Law which forbad wowen to marry out of their Tribe As touching the Law Ansvver if wee haue respect vnto the same it onely forbad those mariages which might mingle one inheritance with another But there was no such daunger if so bee a woman of the Tribe of Iuda maryed with a Priest to whome the Inheritance could not come Also the like was if so be a woman of the Trybe of Leuy were placed out of her kyndred And it may be that the mother of the holy Virgin came of the tribe of Aaron and so the kindred or consanguinitie mighte bee betweene Mary and Elyzabeth And this is the sixt moneth C. This is spoken to proue the certainty of the thinge Because seeinge the woman doth feele the Child quick at the fifth Moneth the sixte moneth taketh away all doubte Mary ought to haue bene so contēted with the simple word of God that shee shoulde not haue needed to haue had her faithe confirmed by an other meanes but least she shoulde doubte any more the Lord vouchsafeth to confirme his promise by this meane The like yea and greater forbearance the Lord of his mercy sheweth daily towards euery one of vs whē our faith is weake Therefore leaste his truthe might be doubted of vs hee vseth dyuers testimonies to approue the same vnto vs. Mary excelled diuers wayes yet notwithstanding it is not superfluous that the Aungell bringeth an example to confirme and strengthen her For with God shall no word be impossible Our English translation is For with God shall nothing be impossible C. If we vnderstande this worde worde in his proper and Naturall sence then the meaning shall be God will bringe to passe whatsoeuer hee hath promised because nothing can withstand his power And the Argument shal be of this forme God hathe promised this Therefore he will performe it because no impossibility ought to bee obiected agaynst his word But because this word word according to the phrase of the Hebrevve Tongue is taken oftentimes for thys woord Thinge our English trāslation may serue very well as is before set downe Howbeit we must alwais haue this in mind as a sure ground that they are wide which do imagin any thinge of the power of God wythout his word Because wee muste so thinke of his incomprehensiblenesse that the same may geue vs occasiō of hope and trust But now we shall not only rashly and vnprofitably but also daūgerously dispute what is possible vnto God except we also consider of his will And the Aungell doth that thing here which God himselfe is wonte to doe in diuers places of the scripture Namely when by a general doctryne he confirmeth a particuler Promyse And this is the right and true vse of general doctrine to apply diuers promises to the present cause so often as we are careful and vexed For so long as they are indefinite and not applyed they are colde A. Therefore the Angell vseth an Vniuersall conclusion namely that the power of God is infinite the which if wee keepe in minde we shall not any more accordynge to our manner distruste C. Wherefore it is no meruaile that the Aungell preacheth the power of God vnto Mary whose distrust doth very much
degree A. This agreeth with the sayinge of Daniell Dan. 2.21 how that GOD chaungeth kingdomes GOD maketh al things to tremble vnder his mighty hand He which placeth Kings in their seat doth also displace theÌ„ againe geueth their kingdoms to others The like song did Anna the mother of Samuel sing 1. king 28 Psa 107.40 C. Therefore thus the holy Virgin attributeth that to the prouidence Iudgments of God which prophane wicked men call the wheele of fortune Kinges â—eâ—tes staÌ„d at the disposition of God Nâ—twithstandinge let vs knowe the absolute power is not geuen by God that as a tyrant he might turmoile tosse meÌ„ like teÌ„nis bales turne theÌ„ vpside downe but a iust gouernment the which hath excellente Reason though often times we see not the same For soden alterations do not please God that in Iest sporte hee might lifte vp a loft those whom by and by after hee determyneth to cast downe but rather the wickednesse of men altereth the state because no man doth acknowledg that the state coÌ„dition of all men standeth in his determination and power But because they are set aboue others they doe not only contumeliously cruelly triumph ouer their neighbours but do also fret and fume against the author of their dignity Therefore let vs be well assured that whatsoeuer is high and excellent in the world is subiect vnto God and that the whole World is gouerned by him insomuch that some are aduaunced and extolled to honors seate and other some slide from their Throane or at leaste fall downe headlonge This cause and end of alterations are shewed by Dauid and Daniell in their places of the which we haue spoken before Wee see how that the Princes of this worlde are proude passing measure the they geue them selues to excesse to ryot and how that the sweetenesse of prosperouse fortune hath bewitched them It is no marueile if the Lorde cannot beare so great ingratitude Hereupon oftentimes it commeth to passe that they abyde not longe stable whom God lifteth aloft Moreouer the maiesty gloriouse pompe of Princes and Kinges amazeth the common sorte of men so that very fewe thinke that there is any other Maiesty or Power aboue the same But if Princes mighte bringe their Scepter with them from their mothers wombe if so be their kingdome might last foreuer al knowledg of God of his prouidence would by by vanish away Therefore the Lord lifting vp those aloft which are of low degree doth deride as it were openly the pryde of the world withall teacheth his children simplicity and modesty Now let vs note wherefore Marye sayth that the Lord casteth downe princes from their Throanes Kingdoms are altred by Gods prouideÌ„ce exallteth them of low degree namely to teach that the Worlde is not guyded by the blinde wheele of fortune but that all chaunges and alterations whatsoeuer come by the prouidence of God B. And it is not vnlikely but that she had respect vnto the tyranny of Herod and to other wicked men which at that time wickedly oppressed the people of God whose miserable destruction she foresaw Christe their King and deliuerer being nowe incarnate Peraduenture also shee had respect vnto the Maiesty and Kingely power of her Auncetors the which power Pompe seeing they were wicked was brought to naught but was now to be restored by her Childe borne of so abiect and base a mother into a farre better State then euer happened to her auncetors 53. He filled the hungery with good thinges and the ryche hee hath sente away empty C. By this verse she prooueth that God doth gouern with excellent equity those thinges which seeme to trouble the whole order of the World and to peruert the Iudgements of the same He filleth sayth she the hungery with good thinges because they being abased sigh vnto the Lord that they might be for an example vnto others and maketh riche men poore needy because they trusting in their riches swell and wax proude So that wee see the cause why God is pleased with alterations is because great riche mighty men being puffed vp with their fullnes Pride in prosperity â—o be takeÌ„â—eede of arrogate all things vnto them selues attribute nothing vnto God Wherefore let vs beware that we wax not proud in prosperity Wee must also beware of the swellinge fulnesse of the fleshe least at the laste it make vs sodaynely empty agayne But this doctrine bringeth no small comfort to the godly who knowinge their neede and as it were hungery persons sighe and groane vnto God bycause God filleth the hungery with good things The which Sentence is ofteÌ„times to be read in the scriptures and is therfore to be noted that we may know our stability to be founded vpon the prouidence of God BV. Others will haue those that huÌ„ger and thirst after righteousnes to be here vnderstoode who being taught by the spirite of God and beinge voyde of all vaine confidence feele how needy empty they are of all good things and how that they are nothing haue nothing and can doe nothinge of their owne strength And therefore they forsake them selues and flee vnto Christe the onely Welspring of all goodnesse Hee filleth these with a certaine treasure of goodnesse that they may abound in all grace and in all good words works On the contrary part he sendeth empty away from him the rych which promise to them selues of them selues all thinges that when they thinke themselues to be wise iust and ryche they may be found voide empty of al these things We haue many examples in the Gospell but specially that of Simon of Mary Magdalene also of the Pharisey â—uk 7.36 â—uk 18.10 and the Publicane And S. Paule sayth What shall wee say then That the Gentyles vvhich followed not righteousnes haue obtained righteousnes â—om 9.30 eueÌ„ the righteousnes which coÌ„meth of Fayth But Israell which followed the law of righteousnes hath not attained to the law of righteousnes 54. He hath helped his seruant Israel that they might bee mindefull of his mercy C. In this laste parte Mary applyeth generall sentences to the present Circomstance This ought to be the order of the wordes The Lord hath remeÌ„bered his mercy which hee promised that hee would performe to Abraham to his Seede for euer and therefore hee hath holpen his seruaunt Israell Concerning these promyses reade the first of Mathewe the firste verse C. The suÌ„me is this that God hath now performed fulfilled the saluation which hee promised before vnto the Fathers The latine woorde for the which wee haue here Hee hath holpen is Hee hath taken vp In the which speach we haue an apte metaphor For so the state of the people was fallen and decayed that there was small hope that the same shoulde bee restored and set vp againe Therefore hee is sayd to haue taken vp Israell bycause God by reachinge out
some great notable thing in time to come in the Infant For the Lords will was to make him exellent famous by rare miracles euen from his mothers wombe leaste afterwarde hee shoulde come forth as one obscure of the common sorte of men to execute the Office of a Prophet R. First of all shee now declareth the most euident Maiesty of the truthe of Gods Promises For the Angell had promised to ZACHARIAS Thy Wyfe Elizabeth shall bringe forth a sonne and thou shalte call his Name Iohn verse 13. And she brought forth a sonne By which example let vs coÌ„firme our faith and if we haue any worde of Gods promise let vs not thinke that any thinge can be of such force that it can oppresse and extinguishe the truth of the same 58. And her neyghbours and her Cosines heard how the Lord had shewed greate mercy vpon her and they reioysed with her And the neyghbour heard C. They knewe this before but although wee knowe the worke of God yet notwythstanding in the perfection of the same wee are touched with more Affection Therefore there was then greater reioysinge and as it were the fulnesse of Ioy. How the Lorde had shewed great mercy C. It may be doubted whether these men Iudged the greate mercy of GOD by the onely blessinge of geuinge a Sonne or by that which they hearde firste howe that an Aungel appeared to Zacharias which promised to him a Sonne This in deede was no small Benefite of God that a Barrayne Woman well strycken in yeares brought forth a sonne contrary to the order of Nature Therefore it may bee that for this cause only they extolled the greatnesse of Gods goodnesse And they reioysed with her E. This thinge by reporte was caried to those that dwelte rounde aboute who as they were before sorye for ELIZABETHES Barraynesse so they reioysed that nowe by the great Mercy of GOD the Barrayne had conceyued and brought forth a man Chylde Rom. 12.15 B. Thus Loue is woont to reioyce wyth those that reioyce as teacheth the Apostell Paule 59. And it came to passe that on the eyghte day they came to circumcise the childe called his name Zacharias after the name of his Father And it came to passe that on the 8. day R. It is written in the Booke of Moses This is my Couenant which yee shall keepe betwene mee you and thy Seede after thee Let euery man Chylde amonge you be circumcised That is Gen. 17.5 yee shall circumcyse the foreskin of your flesh and it shal be a signe of the Couenaunt betwene mee and you And euery man childe of eyght dayes olde amonge you shal be Circumcysed Also it is sayd Verse 4 But the vncircumcised man childe in whose fleshe the foreskin is not circumcised eueÌ„ that person shal be cut of from his people bycause he hath broken my couenaÌ„t And in an other place Leuit. 12 3. And the eight day the foreskin of the Childes flesh shal be circumcised Seeinge the Lord chose Abraham that hee mighte not onely in his Posterity set vp his Kingdome and worship in the Land of Chanaan but also that hee might cause Christe to come of his Seede in whom all Nations might obtayne the blessinge hee commaunded this circumcision by which as by a publique seale hee might testefie and declare the Couenaunte made with Abraham with his Seede and might confirme the saith of euery one which was circuÌ„cised according to the deuine institucion as that the Couenant of God doth also apertaine vnto them and bringeth saluation vnto them And when Iohn was borne the law of Moses stoode in effect and there was neuer any time more neere in that which Christ should bee borne which was promised to the seede of Abraham neyther was there any other which shoulde geeue more euident testimonies concerninge Christe concerning his assention into Heauen and concerning the sending of the holy Ghoste after he was glorified than IOHN Therefore none ought more Iustly and necessarily to be Circumcised than Iohn C. So that the neyghbours and Kinsfolkes of Elizabeth came together the eighte day for duety and humanities sake accordinge to custome But God vseth this occasion that hee might make them Witnesses and beholders of his power and glory And there is no doubt but that the greater part came together to here talke concerning this straunge wonderfull byrth They did accounte it a myracle to see an olde and Barrayne woman so sodenly to be with Childe now when the Childe was borne this admiration was renewed increased C. Furthermore hereby we gather that although they did circumcise their Infants at home yet that they were not wonte to doe the same without a company and assembly of men and that for good consideration â—acrameÌ„ts â—ught not â—cretly to â—ee miniâ—ered â—ough in â—e house â—mtime For seeing it was a coÌ„mon Sacrament of the Church it ought not bee ministred secretly R Yea at this day the Iewes come together into the synagoge when they circumcise their Infants Bu. And beholde here how the Parents without contradiction obay the Lords ordinance although they knewe that the Chylde was beloued acceptable with the Lord and replenished wyth the holy Ghoste Therefore wee ought not to neglect the Sacraments although we know that we wante not those things which are signified by Sacraments And they called him after the name of his Father Zacharias C. Wee knowe that in beginning names were geuen vnto men either as occasion serued or els by Propheticall motion to note the secrete worke of God but afterwardes in longe processe of time when there was greater Plentye of names so that well new names coulde not dayly bee deuised they holdinge themselues contented with their olde approued names called their posteritity by the Names of their Auncetors Thus the Father gaue name vnto the Sonne or ells tooke the same from others and this Custome was almoste taken for a Lawe So before Iohns father there were many whose names were Zacharias And it may be that this Zacharias came of the Sonne of Barrachias Therefore because such a Custome had continued among them these men seeke to retayne the same in naminge the Infant Names the custoÌ„e thereof But as there is no Religion in Names so no man of sounde Iudgement will deny but that the faithfull haue herein their Godly choyse that they may gieue to their Children such names as may serue them in stede of Doctrine and of Admonition also that they may rather take them of the holy Fathers that they may prouoke their children to be followers of them then of Prophane men 60. And his mother aunswered and sayd Not so but hee shall be called Iohn Not so C. It is vncertayne whether Elyzabeth spake this as taught from HeaueÌ„ or no. Howbeit it is likely that when Zacharias sawe that hee was punished for his slownes in beleuinge tolde his Wyfe by wrytinge that which the Aungell
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
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
of the Parable that theyr Counsailes are voyde and frustrate and theyr deuises Foolish which trusting to the abundaunce of theyr Riches haue not theyr onelye confidence in God and are not contented with their measure and not ready to suffer both prosperitie and Aduersitie who shal at the last haue that punishment which is due to theyr Vanitie R. To this effecte Salomon wryteth saying There is yet a Plague vnder the Sonne and it is a generall thynge amonge men When God geueth a Man Riches Goodes and honor so that he wanteth nothinge of all that his heart can desire and yet God geueth him not leaue to enioy the same but another man spendeth them A Let vs harken therefore to that excellent Counsayle of Dauid saying If Riches increase Psal 62 11 set not thy Hearte vpon them For when a Riche man dyeth he shall carry none of his goods with him neyther shal his Pompe follow him 22 And he spake vnto his Disciples Therefore I say vnto you take no thought for your selfe what yee shall eate neither for the Bodye what ye shall put on R. Although this Sermon of Chryst pertayneth to all the Godly yet notwithstanding it was moste necessarie for the Apostles of the Lord. For seeing the time was come that they must be sente not onely into Galile and into Iury but also into the whole World to preach the Gospell of Chryst firste of all they were called away froÌ„ their handy occupations with the which hitherto they had got theyr liuing Secondly as yet publique parishes and Stipendes were not appointed to the ministers of the Gospell As yet Couetousnes flowed in men insomuch that no man coulde hope for any Liberallity at theyr hands Finally Chryst was so poore in this Worlde because hee would be so to make vs Rich that he could not geue vnto his Apostles sufficient prouision It is no marueyle therefore if they were so carefull for Foode and Apparell insomuch that they thought rather to follow theyr occupation againe then the calling of the preaching of the Gospell Chryst with this Sermon comforteth theyr carefull cogitation and exhorteth them to set aside this carefulnes to the whych Exhortation hee addeth very stronge Arguments by which he sheweth that it is not onely superfluous but also great vnbeliefe to be carefull for fode and Apparell as to forsake Godds calling and to follow the desires of the Flesh For this and the reste whych followeth vnto the 29. Verse Reade the sixte Chapter of Math. verse 25. 29. And aske not what ye shall eate or what yee shall drinke neither be ye of doubtfull mynde Neither bee ye of doubtful mynde Thys Verse agreeth with the laste sentence of the sixte Chapter of Math. in the which chapter we haue at large the Exposition of this Verse and the rest also which followeth vnto the 32. Verse 32. Feare not little Flocke for it is your Fathers Wyll to geue you a Kingdome Fear not C. By this senteÌ„ce Christ confirmeth the Faith and trust whereunto he exhorted his disciples R. And he vseth an Argument of the more to lesse thus Will not hee which intendeth to geue you a heauenly kingdom geue those thinges also which are necessary for this Corporall Life Seeing he promiseth a Heauenly Kyngedome we must thinke also that all things necessary to Saluation are promised C. For how should God deny corruptible foode vnto his Seruants whom he hath adopted to bee heyres of hys Kingdome R. When I sent you forth sayth he without Wallet Luk. 22.35 Scryp or Shoes did you want any thing And they sayd vnto him Wee wanted nothing Little Flocke He calleth theÌ„ a litle Flocke because they were but twelue Apostles and seuenty Dysciples and a few others which followed Iesus out of all Galile and Iury. It ought also to be referred vnto those which beleued in Chryste by the preaching of the Apostles of which the number was alwayes the lesser Many are called but few are chosen saith the Lord. Ma. 20.16 He calleth them a Flock therefore he is the Sheepeheard which fedeth I am the good Sheepeherd saith he a good Sheepehear gieueth hys Life for his Sheepe A. And Peter calleth the Church the flock of Christ when hee sayth Feede so much as in you lyeth the flocke of Chryst â—â—h 10.11 â— Pet. 5.2 R. If wee did way this dilligentely in our hearts and were certainly perswaded that he is our Shepeheard it would take from vs all feare not onely of hungar but also of all other perils For it is your Fathers pleasure Herby he sheweth that we haue Eternall Life onely by the free mercy of God For euery word hath his seueral Emphasis or force If it please God what can hurt vs although not onely al meÌ„ but also all Deuils mislike of the same Who can alter the pleasure and will of God Or who can withstande the same Againe If God bee a Father why do ye doubt of his wil He which is a Father can not by nature stay his affection but hee must needes do good vnto his Children specially wheÌ„ they are in perill Peraduenture amonge men there are some vnnatural fathers which loue not their Children But God as he is by nature inchangeable euen so those whom hee doth acknowledge for his sons he doth so preserue kepe that they cannot perish in any aduersity Wherupon he speketh thus by the Prophet Will a womaÌ„ forget her owne infant Esa 49.15 and not pittye the Son of her Wombe And thoughe they do forget yet will I not forget thee And again The mouÌ„tains shall remoue the hils shall fall downe but my louing kindnesse shall not moue Esay 54.10 and the bond of my peace shal not fall downe from thee And hee is not only the father of the Patriarks of the Prophets and of Dauid and of Ezechias and others but also hee is your father though ye be poore men of lesse fame yea loke how much more poore ye are so much the more hee is your father if so be ye cleaue vnto hys sonne by faith To geue vnto you Not by the merits of your Woorkes could ye obtaine this heauenly benefit but it is geuen vnto you by the free mercy of your Father Yea euen to you I say though poore thoughe vnwise vnrighteous and sinners Yee are poore but God maketh you riche ye are Fooles but God choaseth the foolish thinges of this World to confound the wise ye are sinners but it is God which doth iustefy Who seing he spareth not his owne son but geueth him for you al how can it be that with him also he should not geue you al things A kingdom Not an erthly RoÌ„ 8.32 or transitory but a heauenly and euerlasting kingdome What thinge then shall ye want The Kinges of this World want neither Foode nor Apparell what should theÌ„ be wanting vnto you being chosen to bee heauenly Kinges C. To be short seeing Chryst testefieth plainly
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
as this yonge man is encouraged vpon truste of his Fathers mercy to seeke a recōcilliation euen so vs the feelinge of Gods mercy must be vnto vs the beginning of repentance which stirreth vs vp to hope well And I will say vnto him Father C. Hereby we see that this also is required in true repentance namely that wee being confounded with the greatnes of our sinnes may returne to our heauenly Father For hee did meditate consider this meane in himselfe not thereby to deceiue his Father but to moue him to compassion I haue sinned agaynst Heauen Beholde here how that the subiection obedience due to the Father is appoynted of God For they which sinne against their fathers sinne also against Heauen For in this place heauen is taken for God Therefore they which do truly acknowledge their sinnes must also confesse them vnto God and that is a sure signe of true humillity The confession ought to answere the Offence When men are priuy to our sinnes we cōfesse our sinnes also before them otherwise we cōfesse to God alone if we offend him alone For the confession must be esteemed by the nature of the faulte I am no more worthy to be called thy sonne R. It doth not only suffice to acknowledge sinne but wee must also haue such a feeling of sinne in our Cōsciences that we must not only Iudge our selues vnworthy to bee called the sonnes of God but also that wee haue deserued extreme death damnation Psal 38 3 So Dauid acknowledged his sinne when he sayd Thy arrowes sticke fast in mee and thy hande presseth mee sore there is no rest in my boanes by reason of my sinne So Daniell acknowledged his sinnes and the sinnes of the Israelites Wee haue sinned wee haue done wickedly Dan. 9.5.8 we haue liued vngodly And thus so many as seeke to attaine true saluation confesse their sinnes Notwithstanding in this pointe perfect repentance doth not cōsist neyther doth righteousnesse follow hereof by and by but wee must go forwarde to other degreese of repentance that is to say we must conceiue a good hope that the Father will not reiecte vs although wee bee not worthy of Pardon 20. And hee arose and came to his father But when he was yet a great way of his father saw him had compassion and ran and fell on his necke and kissed him This is the thirde parte of the Parable concerning the mercy of the father toward the sonne When he was yet a farre of Here wee see that God doth not tarry vntill we come vnto him for he meeteth vs. Let vs therefore call that to minde which was spoken in the eleuēth verse going before that God is not simplely compared to a man but that his mercy goodnesse is a hundred foulde more toward vs. Therefore there is no doubt but that so soone as wee are touched with repentance God receiueth vs into his fauour C. This therefore is the principall poynte of the Parable If men which are by nature desierouse of vengeance may notwithstandinge bee moued to bende and yeelde by fatherly pitty gently to pardon their sonnes willingly to require them being miserably lost God whose exceeding goodnesse excelleth all the loues of fathers will be no more seuere toward vs. And verely there is nothing spoken here of an earthly Father which God doth not promise concerning him selfe Before the cry sayth hee I wil heare them Esai 65 2◠Psal 32.5 Therefore as the Father is not onely here intreated with the prayers of his Sonne but also goeth forth to meete him and imbraceth him beinge rent and torne and deformed before he spake one worde euen so God looketh not for long intreaty but so soone as the Synner hath purposed to confesse his falt he meeteth with him of his owne accorde And fell on his necke kyssed him C. The Father doth not here cōplayne he chydeth not he threateneth not but by and by Imbraceth him Whereby wee see that the grace of GOD is offered vnto Sinners before they come vnto him by repentance For hee it is that worketh repentance in our heartes by his Grace that wee may come vnto him And in this poynt a mortall man is improperly compared vnto God For it belongeth not vnto an earthly Father by the secret instincte of his spirite to renue the stubborne heart of his Sonne Ezec. 11.19 as GOD doth who maketh of stony hearts flesshy hearts 21. And the Sonne sayde vnto hym Father I haue sinned against Heauen in thy sight am no more worthy to be called thy Sonne C. Here is noted the other parte of repentance of the which wee spake euen now when as the feeling of sinne is Ioyned with sorrow and shame For hee which is not sory that he hath sinned hath not his falt before his Eyes will neuer come to goodnesse Therefore it is necessary that a dislyking of our selues goe before Repentance And there is greate wayte in this maner of speache that the younge man is sayd to tourne to him selfe Esay 46.8 as one that was caryed away with wandering desiers of the flesh to forget him selfe And am no more worthy to be called R. Great and haynous are the sinnes grieuouse also is the sorrow but short is the confession S. Hee doth not reckon vp the circumstances of the sinnes according to the Custome of Hypocrits hee sayth not I haue lost so much money in such a city with play and so much in that City by Harlots in this and in that Feaste I haue bene drunken Thou hearest none of these circumstances but in a short summe he comprehendeth all his offences Luk. 18.13 A. euen as did he which sayd Lord bee mercifull to mee a sinner 22. But the Father sayde to his Seruantes Bryng forth the best Garment and put it on him and put a Ringe on his hande and shooes on his feete 23. And bring hyther that fat Calfe and kill it and let vs eate and be merry c. R. As Luke hath very liuely expressed in the Prodigall younge man firste of all the Image of a sinner lost with riotouse liuing and secondly of a repentinge Sinner euen so now hee setteth forth in his Parente the Image of the exceedinge clemency and goodnesse of GOD. C. And althoughe in Parables as wee haue sayd it were very fond to discusse euery particuler thing here notwithstandinge the letter shall not be wrested if wee say that our heauenly Father doth not onely Pardon Sinnes to forget them for euer but doth also restore vnto vs those Gyftes which wee haue forsaken Euen as when hee tooke them from vs he chastised our ingratitude that he mighte make vs ashamed with the reproche of our nakednesse For this my sonne was deade A. The Scripture is wonte to call those men Deade men which are Addicted and geeuen to sinne Whereby wee may gather that Repentance is a Resurrection from Death 25. The Elder Brother vvas in
another The which vnspeakable euils shall therefore come vppon thee because thou hast not knowne this present time of thy visitation in that whych my Fathers Grace hath visited thee by me and hath gentely called thee to Saluation as he neuer did before nor neuer shall hereafter And that in this day C. This is an amplification taken of the time as if he had sayd Although thou haste bene hytherto most obstinately wicked against God yet notwithstanding it were now time to repēt For my father hath ordayned me as the onely remedy Now therefore if thou knewest It is an exclamation euen from the bottom of the hearte but with so great affection that sorrowe suffereth him not to proceede with the whole sentence Euen as when we sorrow extremely our mouthes are stopte C. And he geueth them to vnderstande that the Daye is now come which was ordayned by the Eternall Counsayle of God for the saluation of Hierusalem and promysed by the Prophetes but if they toke not this opportunity the gate of Saluation should be shut vp for euer This Scripture vseth this maner of Speach Now is the accepted time Esa 49.8 2. Co. 6.2 now is the Day of Saluation Also it is sayd Esa 55.6 Seeke the lord whyle he may bee founde call vppon him whyle he is nigh A. Howbeit otherwise this worde Day may bee taken in the good Psa 137.7 and in the euill parte as Remember the Chyldren of Edom O Lord in the Day of Hierusalem c. For this word Day is taken aswell for the Iudgement as for the mercy of God When hee punisheth hee calleth also to repentaunce but hys mercy is greater when hee calleth vs by clemēcie and pitie and not wyth strypes and affliction But we must note that the Lord doth oftentimes call vs specially that is to say more openly at one time then at another Sometime hee seemeth to forsake his Church euen as if the truthe were quite extinguished as we haue felt vnder Antechryste But now in geuynge vs Lighte by his Gospell he dothe as it were reache oute his hand vnto vs. There is therefore a speciall callynge to the which excepte we aunswere wee shall haue afterward no excuse No man can complaine that hee wanteth calling but yet notwithstandyng our Fathers shall not suffer so greate Iudgement as we shall because they saw not that Day which wee see The faulte increaseth according to the Circumstance of time and the punishment of the faulte is more or lesse according to the degree C. Wherefore the more nigh that God commeth vnto vs and offereth vnto vs the Lighte of his doctrine If we neglect the same the lesse excuse we haue Which belonge vnto thy peace C. By the name of peace hee vnderstandeth all the partes of Felicitye according to the Hebrue phrase As if he should say Which is thy true blessednesse and which way thou must attain to the same For he doth not simpelye saye that Hierusalem knewe not her peace but the thinges which belonge vnto her peace because it is often sene that men knowe their felicity but being blynded with their owne wyckednesse they know not the way means to come by the same As for example All men confesse that it is Felicitye to be ioyned with God but yet they reiecte the Gospell which is the mean to obtaine the same But now are they hidden C. This is spoken to deminish the faulte of Hierusalem For her monsterouse blyndnes is rather noted to her shame and reproach because she saw not God when he was present For Chryst was very GOD manifested in the Flesh whome to reiecte what blyndnesse can be more horrible We graunte that it belongeth to God onely to illumyne the eyes of mens mindes and that no mā is meete to vnderstand the misteries of the Kingdome of heauen excepte God doe illuminate his minde by his holy spyrite but therefore they are vnworthy of pardon which perishe by they re brutish blyndenesse Also our Sauyour Chryst mente hereby to take away the offences which otherwise myghte hynder the rude and weak For seeing all men had that City in estimation the Example thereof two waies was of greate waighte either to hurt or to profite Therefore leste the vnbeliefe thereof and proude contempt of the Gospell might hynder or hurte any man that fowle blyndnesse is condempned R. Concerning the which the Prophet had spoken thus Goe and tell this people Esa 6.9 Heare in deede yet vnderstand not see plainly and yet perceiue not Harden the heart of this people stop their eares and shut their eies 43. For the Dayes shall come vppon thee that thy Ennemyes also shall caste a Banke aboute thee and compasse thee rounde and keepe thee in on euery side C. CHRISTE now taketh vppon him a new Person For hitherto he sighed and wepte but now taking vppon him as it were the Person of a Iudge hee speaketh more vehementlye to Hierusalem threateninge the Destruction of the same So also the Prophetes thoughe they weepe for the Destruction of those for whome they ought to bee careful yet notwithstanding they bend and frame theyr mindes to sharpe threateninges because they know that they haue not onely a Charge of mens Saluatiō cōmitted vnto them but also that they are created proclaymers of Gods iudgement The which ought dilligentely to bee noted of all those that are mynisters of the Gospell For they ought to obserue a measure in their affection that nothing stay them from the Obediēce of God and the discharging of they re Dutie Thus did the Prophet Ieremy who at diuers times bitterly bewayled and lamented the calamity of the people yet notwithstanding he is cōmaunded freely and bouldly to preach the afflictions and Captiuity to come In like manner let the ministers of Gods word remēber that they oughte so to be touched with pitty and compassion towardes such as perish that neuerthelesse they threaten vnto them the Iudgement of God to come 44. And make thee euen with the Ground and they shall not leaue in thee one stone vppon another because thou knowest not the time of thy visitation C. Hee threateneth horrible punyshementes to Hierusalē because she knew not the time of her Visitation that is to say because shee contemned the redemer offered vnto her and imbraced not his Grace R. The time of Visitation is taken two manner of wayes in the Scryptures C. For the wicked haue they re time of visitation when God taketh vengeance vpon them R. I sayth he in the day of vengence will visite their Sinnes Ex 32.34 Leui 26.16 Also it is sayde I will visit or brynge fower plagues vpon them The swerd shall slay thē Ior. 15.3 The Dogges shal teare them in pieces the fowles of the aire and beastes of the earth shall eate thē vp C. The Godly haue theyr time of Saluation when the Lord calleth thē to Saluation R. Or when he desyuereth them from euill and blesseth thē As