shortned them God for a time suspendeth his help so that of a fewe most fewe will abyde in that greate affliction by the whych false Chrysts and false Prophets wyth mighty signes and wonders wroughte by them shall leade the ho y and faythfull into error neyther shal any escape but such as with great patience long suffering stande fast looking for the comming of the Lord. Wherefore it is no marueile if Iesus enquyre concernyng the number of the Faithfull which shal be in that day so that he shall not finde Fayth on the Earth For they shal not be saued which do not cōtinually pray vnto the Lord after the Ensample of the Widow constantly bearing in the meane time these euils vntill hee hauing respecte vnto theyr cry by his comming doe ende theyr calamity and Affliction C. Furthermore Chryst teacheth by this sentence that it shal be no marueyle if herafter men faint in their euils because they shall neglecte the true remedy And wythall he meeteth wyth an Offence which we conceiue at thys day by the confusion of al things For falsehode cruelty deceipt fraud oppression iniustice shamelesnes are in all places the poore groane sighe wyth oppression the innocent are contumeliously outfaced and God in the meane time seemeth to bee a sleepe in heauen hereupon it commeth that fleshe immagineth the blynde gouernmente and rule of Fortune But Chryste teacheth here that men are iustely depryued of heauenly aide because they wil not stay them selues vppon truste of the same Othersome take this word Fayth in this place for Integritye but the former Sence agreeth beste with the Texte 9. And hee toulde this Parable vnto certayne which trusted in themselues that they were perfecte and despysed others 10. Two men went vp into the Tēple to pray the one a Pharesie and the other a Publican C. This is an excellent and very profitable parable by which Chryst went about to cure a deadly disease wyth the which all men for the most parte are infected that is to say pryde by which we doe exalte our selues not onely aboue men but also aboue God hymselfe It is wonderfull that men are so blynded and deceyued that they dare set vp their pecockes tayle before God and to boast of theyr merits vnto him For howsoeuer our ambition doth bewitch vs among mē yet whē we come into the presence of God we oughte to forget all our vaine confidence trust Neuertheles euery one thinketh that he is humble inough if hee by dissimulation craue pardon Hereby wee gather how necessary this admonition of the Lord is And Chryst in this parable reprehendeth two faultes Namely our wicked trust to our selues and also our Pryde in despysing our Brethren the which sprynge the one from the other For whosoeuer deceyueth himselfe by a vayne trust it cannot bee but that he must needes exalte himselfe aboue his brethren And no marueyle for how should he not despyse his Equals which is proude and Exalteth himselfe agaynst God And whosoeuer is puffed vp with trust of himselfe warreth wilfully agaynst God whose fauour we haue onely by denying our selues when wee forsaking our owne strength and Righteousnesse repose our whole trust in his mercy Therefore the Lord in this place speaketh agaynst hipocrisie which is much more hurtefull then ambition It is certain that hipocrites are alwais ambitious in the sight of God for hipocrisie can not be separated from ambition And this is much more worse then the other For they which boaste themselues before men doe peraduenture in they re heartes acknowledge their faults but these men thinke so well of themselues that they imagine God to be bounde vnto them and dare reason the cause with him The blasphemies of none are more horrible then these Two men went vp into the Temple C. Chryste compareth two men together bothe which seeming to haue a Godly desyre to pray doe notwithstanding differ far one from the other For the Pharisie comming vnto God with his externall holinesse bryngeth the commendation of his life But the Publican cōming as an abiect because he knew his own vnworthinesse fearefully insinuateth himselfe with a simple confession And Chryst affirmeth that the proude Pharisie being reiected the prayers of the poore Publicane were accepted of God Therefore the Pharisies had an opynion of holinesse aboue other men Ma 4.7 Ma. 5.20 Ma. 23.5 Ma. 5.46 concerning the which reade these places noted in the margent 11. The Pharisie stode and prayed thus with himselfe God I thanke thee that I am not as other mē are extortioners vniust adulterers or as this Publicane C. Againe those two causes are noted for the which the Pharisie was reiected namely because he trusted to hys owne righteousnes also extolled him selfe to the reproch of another Yet notwtstāding he is not reprehended because he bragged of his fre wil but because he trusted that God would be fauourable vnto him for the merites and desertes of his workes For this thankes gyeuing which is set before vs in the Person of the one is not of him which glorieth in his owne power and strēgth as though he had gotten righteousnes of himselfe or had deserued any thing by his owne labour but he rather ascribeth it to the grace of God that hee is iust And although he geuing thāks vnto God confesseth that whatsouer good workes he hath they proceede frō the goodnes of God yet notwithstanding because he trusteth to his workes and preferreth himselfe before another he and his prayer are reiected Wherby we gather that men are not rightly humbled although they thinke themselues vnable to doe any thinge except also they distrusting the merites of theyr workes learne to place their saluation in the fre mercy and goodnes of God A notable place some thynke it sufficient if they take from men the Glory of good works because they are the gyftes of the holy Ghoste and so they Iudge vs to be iustefied frely because God findeth no Righteousnesse in vs but that which he hath geuen vnto vs. But Chryst goeth further assignynge not onely the power of good workes to the grace of the Spyrite but also taking quite and cleane from vs al trust of workes For the Pharisie is not reprehended in this pointe because hee arrogateth that to himselfe which is proper vnto GOD but because hee trusteth to his merites thynking himselfe worthy to haue God fauourable vnto him Therefore let vs know that although a man ascribe vnto God the prayse of good workes yet notwithstanding if he imagine that theyr Righteousnes is the cause of Saluation or stayeth himselfe vpon the same he is condēpned of peruerse arrogācy Moreouer although this man doth not publish the fame of his owne Righteousnesse with a lowde voice yet notwtstanding the inward pryde of his hart was abhominable vnto God And hys boasting consisteth of two partes For first of all he cleareth himselfe of that common guiltinesse which is in al mē saying I am not as
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
we might geue vnto him all whatsoeuer is in our power Therefore let euery one remember that he is created to labour and to goe forwarde in his calling and that not onely for a time but also to the end of his life that hee may liue and die vnto God Whē he were come from the Fielde C. By this daily labor is ment the course of our whole Life For God would not haue vnprofitable but labouring Seruaunts seing we are thereunto created 10. So likewise yee when yee haue done all those Thynges which are commaunded you say Wee are vnprofitable Seruauntes wee haue done that which was dutie to do Heere Chryst applyeth the simillitude the summe wherof is that wee receiue not grace for our workes sake although we haue done all those Thynges which God hath commaunded Whē ye haue done all Hee speaketh thus as though we could doe all Thynges from the which we are very far The Lord sheweth what we ow and prescribeth vnto vs a certayne Rule But how greate difference I pray you is there betwene the same rule oure Life Surely wee come not neare it by a hundered partes As touchynge our selues we can neyther begynne nor finish If we follow flesh and bloud we shal be Enemies vnto God but if wee shew our selues the obedient seruants of God the same cōmeth of his grace by the Spyrite and yet that obedience is done but in parte Say we are vnprofitable Seruauntes That is to say Thinke so before God and not before men To speake before God is not to dissemble or lie God therefore cōmaūdeth vs to thinke pure thoughts and to consider with our selues that wee geue nothing vnto God freely but that whych is our dutie And iustly for we are his Seruaunts owing much more seruice then we are able to performe yea though we should conuerte all our thoughtes and all our members to fulfill the Lawe And he meaneth that hee is vnprofitable which deserueth nothynge to whome the Lord is not bound to repay again If we be vnprofitable what profite may we brynge vnto GOD What may we say which perfourme none of all these thinges which are cōmaunded C. Notwithstanding as touching meriting it shall be necessary to vndoe the knot which troubleth many Obiectiō For the Scripture so oftentymes promiseth reward to workes seemeth to attribute vnto them some merite or desert The aunswer is easely made Ansvver that the vndeserued reward is promised only of the free mercy and good pleasure of God For they are farre deceyued which by mutuall Relation ioyne the reward with the merite because God is not mooued for the worthinesse of workes to geue vnto men a rewarde but for his free mercies sake Wee graunt that by the Couenaunte of the Law God is bound vnto men if so bee they doe exactely perfourme al that is requyred at their handes but because this is a voluntary Obligation this abydeth firme that man can require nothing at the hands of God vpon desert Thus therefore the pryde and arrogancy of the flesh is beaten downe because howsoeuer a man fulfilleth the Lawe hee can requyre no hyre at the hands of God because he hath don onely his duty And in this sence wee are called vnprofitable Seruaunts because God receyueth at our hands no ouerplus but onely gathereth the lawfull fruites of his Lordship Therefore wee muste obserue these two thinges that God naturally oweth vs nothinge and that whatsoeuer wee doe vnto him deserueth not somuch as a hayre secondly that a Rewarde is geuen to workes by the Couenaunt of the Lawe not for the worthynesse of the said workes but the God may bee a free geuer So often therefore as wee heare the Name or Mention of Rewarde or so often as wee thinke of the same let vs knowe that this greatnes of the goodnesse of GOD towarde vs that when wee are altogether in his debt he notwithstanding vouchsafeth to couenaunte with vs. What detestable wickednes then is in those men which make men so dronkē with deuelish pride that thei thinke that they can merite heauen wyth their workes What litle knowledge haue they both of the maiesty of God and also of our vnworthinesse We ought to loue God with our whole heart what is he that perfourmeth the same Yea if we dyd it we should do no more thē our dutie Let vs leane therefore to the grace of God and to the merit of our Lord Iesus Chryst and forsake these vnhappy setters vp of mans merites We haue done that which was oure dutie Chryst speaketh heere of the whole obseruation of the lawe whych is to be found in no man For he which is most perfecte of all other is as yet very far from the righteousnes whych the law requyreth Therefore it is not here in controuersie whether wee are iustified by workes but whether the kepinge of the Law deserueth anye Reward before God This latter is denied because we are bondseruaunts vnto God insomuch that whatsoeuer good thinge commeth from vs he may challenge the same for his right Moreouer althoughe it were true that a Rewarde were due to the Obseruation of the law in respect of the merit yet notwithstanding it doth not therefore follow that any man is iustefied by the merites of workes because not onely our obediēce is vnperfect but also because no part of the same doth exactely agre w th the iudgement of God 11. AND it came to passe as he wēt to Hierusalē that hee passed through the myddest of Samaria and Galile R. Chryst now by a certaine manyfest myracle as by a heauenly seale confyrmeth the truth of the Doctrine of hys Gospell which is that hee came into this world to purge vs from all Vncleanenes of Sinnes and to restoare vs to the fellowship of heauenly Cytizens For as the leapers are caste oute from the Company of men for they re Leprosie euen so are we caste oute of paradice and the Kingdome of heauē for sinne But Chryst came to make satisfaction for our sinnes and to geue the cleanenesse of his righeousnesse Hee came therefore to reconcyle vs and to brynge vs into the Kingedome of true euerlasting felicitie And Chryst confirmed the truth of this Doctrine by the miracle which he shewed vpon the ten Leapers For as Mathew and the other two Euangelists shewe that one leaper was clensed by Chryst so Luke sheweth that the same miracle of healing was shewed vpon the ten leapers Howbeit this history tendeth to an other ende for here is described the foule and Wonderfull Ingratitude of the Iewes least any man should marueile that so many benefits of Chryste were suppressed amonge them The cyrcumstāce is also added which maketh their facte more infamous for whē the lord had healed nine Iewes not one of thē gaue him thankes but stale away that they might extinguish the remēbrance of theyr disease one Samaritane onely came and did his dutie vnto Chryst Hee wente throughe the myddest R. Chryst would haue his
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
the more certainely and gladly imbrace the Saluation offered vnto them of the which all the Prophetes had testified from the beginning For our faith which is the sound and firme Foundation is truely referred vnto Chryst seeing he is manifested by the Testimonies of all the Prophets And although there are not many euydente places in the Prophetes concernynge Chryst yet notwithstanding there is no doubte but that the meaning of all the Prophetes was to leade vnto chryst as to the ende as did Moses also For what was the end of the Ceremonies And the Prophetes were interpreters of the Law wherefore if the law leade vnto Chryst it followeth also that the Prophets leade vnto Chryst Howbeit if any man doe more narrowly waighe and consider the Prophets he shal find that there is not one which leadeth vnto Chryst For they cannot haue theyr truth but in Chryst For their commoÌ„ vse was to conclude their speaches by the Couenaunt of the Lorde Thereunto alwaies they reduced the People that they might stand fast in the same Hee which knoweth not this shal neuer vnderstand the Prophetes as did not the Ievves who standing very curiously vpon the enarration of wordes and not vnderstanding the dryft and purpose of the same erred By the mouth of the Holy Prophetes C. He calleth the Prophetes holy to the end their Woords might haue the more authority and reuerence as if he should say that they were no lighte or common but plausible VVitnesses hauing commaundement from God to testify of Chryste Let vs know therefore that they spake not of them selues or see theyr owne decrees before the world but that God spake vnto vs by them Heb. 1.1 2. Pe. 1. â— The which the Apostles testifie But how euery one of the Prophetes haue borne witnesses vnto Chryst it were to longe particulerly to shew Let this at this present serue that they spake plainelie ynoughe of that Redemption to come which was reuealed in Chryst 71. That vve should be saued from our Enemies and from the Hande of all that hate vs. E. The Greeke Texte hath Saluation from our Enemies c. That is to say That vve might be deliuered froÌ„ our Enemies Or. That he wil delyuer vs. E. This Verse and some of them following dependeth vppon the nexte Verse going before where it is sayd As hee spake VVhat hath hee spoken He hath spoken Saluation froÌ„ our Enemies that hee woulde shewe mercy and so forth C. Therefore although this Speach Saluation froÌ„ our Enemies be harde to bee vnderstande yet notwithstanding the sence is plaine that no practises power force and lyings in wayte shall let God for the perpetuall preseruing of vs when wee are deliuered out of theyr handes So that Zacharias doth more plainly explicate the power and Office of Chryst And to speake truth it should profite vs little or nothing to heare that Chryste is geuen vnto vs excepte also we knewe what he profiteth vs. Therfore for this cause he doth more fully teach wherefore the Horne of Saluation was lyfted Namely that the faythful mighte be saued from their Enemies And there is no doubte but that Zacharias knew well inough that the Churche of God had not the pryncipall war wyth flesh and Bloud but with Sathan and all his Traine by which the mortal Enemy seeketh heere Euerlasting Destruction For although also External Enemies doe assaulte the Church yet notwithstanding seeing the kingdome of Chryst is Spyrituall hee speaketh specially heere of Sathan the Prince of this World and of his Army Agayne it is noted how miserable the condition of men is without Chryst that is to say they lie prostrate vnder the Tyranny of the Deuill For otherwise Christ would not haue deliuered his chyldren out of his hand that is to say from his power Notwithstanding this Place teacheth that the Church so longe as it is a Pilgrime in this world is amoÌ„g her Enemies and is subiect vnto theyr Violence if so bee Chryst were not at hande to helpe But this is the inestymable grace of Chryst that our saluation is sure and safe although wee bee beâ—et round aboot with Enemies 72. That he would deale mercifully with our Fathers and remember his holy couenaunt That he would deale mercifully E. That is to say That he would perfourme that towardes our Fathers which of his mercy hee promised vnto them and that he might be myndefull of his holy Couenaunt Hereuppon we see that it came to passe by the onely mercy of God that hee sente a Redeemer this is the Foundation of the whole Redemptiyn A notable Order verely to be obserued For after he had described the Office of Chryst he sheweth agayne that Chryst is not geuen for our merite but onely of the free Mercy of God Tit. 3.5 Not of workes that be in righteousnes which wee haue wrought but according to his mercy he hath saued vs sayth the Apostle With our Fathers C. The Fathers might haue bene thought to haue ben worthy and to haue obtayned this thinge by theyr merites For the VVorld hath ben alwayes thus superstitious that it hath worshipped deade Sainctes insomuch that it hath made of them an Idol Moreouer he meaneth heere that not onely their Nephewes but also their Fathers were vnworthy of so notable a Benefite of God Furthermore wheras Zacharias exteÌ„deth the mercy shevved in his time vnto the Deade Fathers that they myghte all haue the feeling of the Fruite thereof it followeth hereof that the grace and power of Chryste is not contayned wythin the Straights of this Momentany life but is Eternall Neyther hath it an ende wyth the Death of the Flesh seing the Soule lyveth after Death and a Resurrection followeth the Deathe of the Flesh Therefore as neither Abraham nor any one of the Sayntes could attayne Saluation by his owne power and Merits euen so the coÌ„mon Saluation in Chryste was declared to all the Faythfull as well to the deade as to the Lyuing And remember hys holy couenaunte C. GOD is sayde to be mindefull of his Couenaunte because by that longe Delay hee might seeme to haue forgotten thinges vnder the which delay he suffered a People miserably afflicted to languish Therefore there are here three things in order to be obserued which are contained in this verse Fyrst of all that God was led by his mere mercy to make a Couenaunte with the Fathers Secondly that makyng a Couenaunte hee tyed the Saluation of men vnto his word Thyrdly that hee offeted all manner of Grace and goodnesse in Christe that so he might establish all hys promises For the assuraunce of theyr Faith consisteth only in Chryst In the Couenaunt remissioÌ„ of sinnes is promised but the same consisteth in the Bloud of Chryst Righteousnesse is promised but the same is offered in the Satisfaction of Chryste Life is promised but the same is to be soughte no where else sauing in the Death of Chryst Exod. 24.7 Heb. 9.19 And this is the cause why God in
olde time commaunded the Booke of the Law to be sprynkeled with the Bloud of the Sacrifice 73 According to the othe vvhych hee sware vnto our Father Abraham that hee would gieue vs. According to the othe C. Hee maketh mention of the oth to the ende hee mighte the better expresse how firme stable hys truth is For so GOD beareth with vs that hee vouchsafeth by his name to beare vp our infirmity VVherefore if bare promyses are not sufficient for vs let vs call to mynd this confyrmation the which if it put vs not oute of all doubte wee are to vnthankefull vnto GOD and iniurious vnto his holy name A. This is euen that same which the Apostle wryteth saying Heb. 17. â— wherin God vvilling very abundauntly to shewe vnto the Heyres of promise the Stablenes of hys Counsayle confirmed it by an oath Which he sware vnto our Father Abraham R. Hereby wee see how true and iuste God is in keeping his promises For he doth not onely obserue those promises which hee made by the Prophets but hee also obserueth those CouenauÌ„ts which he made the Patriarkes specially with AbrahaÌ„ Dauid the whych also hee hath confyrmed with an oathe For this is the Testament or Couenaunte which God made with Abraham and hys Seede I wil blesse them that blesse thee and I wil curse them that cursse thee And agayne Gen. 12. â— Gen. 22.7 Thy Seede shall possesse the Gate of his Enemies and in thy Seede shal all the NatioÌ„s of the Earth he blessed And this Couenaunte he confirmed with an othe saying By my selfe I haue sworne I will blesse thee and Multiply thy seede And concerning Dauid it is written I haue made a CouenauÌ„t with my chosen I haue sworn to Dauid my Seruaunte Thy Seede wyll I stablish for euer and set vp thy Throane from one Generation to an other Agayne Psal 89.4 I haue founde Dauyd my Seruaunt vers 21. â—â— 29. with my holy oyle haue I annoynted him I wyll destroye hys Foes before his Face and plague them that hate him My mercy will I keepe for hym for euermore and my couenaunte shall stande fast with him His seede also will I make to endure for euer and his Throane as the Dayes of Heauen These promyses made to Abraham and Dauid concerning Victorye ouer theyr Enemies concernyng Security and Tranquillitie of Lyfe and the perpetuitie of a most happy kingdom seme no tende vnto Externall Blessings only as though they were to bee fulfilled onely in thys VVorlde But by thys verse of Zacharias which is as it wer a paraphrasis of the promises of god which were made vnto Abraham and Dauid we may plainely vnderstand that those promises dyd specially tende vnto spyrituall blessinges For hee expoundeth it that these thynges are to bee vnderstode of those Ennemyes which were ouercome by Chryst Iesus and of that Tranquillity and felicity of Lyfe which is purchased for vs by Chryste For Chryste dyd not conquere eyther the Aegyptians or the Babylonians â—ph 6.12 or the Romaynes by the Externall preparation of warre but hee ouercame those Enemies and deliuered his People from all those thinges of the which Paule speaketh Amongest whome Sathan is the chyefe secondly Sinne into the which SathaÌ„ by suggestion cast Adam Laste of all Deathe and hell Furthermore Chryst restored hys People not to that Security by which they mighte worship accordyng to the Leuitticall Lawe in Hyerusalem the which worship was onely ciuile and a Schoolemayster vnto Chryst but hee forgaue them theyr Sinnes for the which remission the conscience is made so quiet throughe Fayth that now it neyther feareth Sathan nor Synne nor Death nor hel 74. That without feare we being delyuered from the hands of our Enemies myght serue him That without feare BV. This includeth in it selfe that wee are assured of the Blessynges of this Lyfe and also of the VVorlde to come For a Chrystian man is secure and certaine of forgieuenes of hys Sins although as yet he feele them For he is out of al doubt that Deathe hath no Power in hym that Sathan doth not ouercome in him and that the VVorlde can not preuaile in him Notwythstanding vnderstande not thys to bee so spoken as though a Chrystian should haue no feeling at all of Sinne but rather that he is greatly disquyeted and as it were Tormented when Synnes do grieue and that the Image of Deathe dothe terrifye hym in so much that hee being pressed wyth the reproache and shame of the VVorlde standeth naked hath none in the whole Earth of whome he may seeke helpe but God alone Sathan and Sinne are felte but they brynge nothing to passe they ouer come not For the hearte is safe quyet in God Of thys feare the Apostle Paule wryteth thus Yee haue not receyued the Spyrite of Bondage to feare any more Rom. 8 1â— but ye haue receyued the Spyrit of Adoption whereby we cry Abba Father The same Spyrite beareth witnesse to our Spyrites that wee are the Sons of GOD Also 1. Ioh. 4.18 Feare is not in Loue but perfecte Loue casteth out Feare because feare hath painefulnes for he which feareth is not perfect in loue C. Therefore the meanynge of Zacharyas is Feare is coÌ„trary to Faith that GOD can not bee VVorshyped but wyth Peaceable and quyet Myndes For they which are oute of Quyet whych reason and contende wyth them selues whether they haue hym Fauourable vnto them yea or no whether hee accepteth theyr Obedyence or reiecteth the same To bee shorte whych are tossed carryed betweene Hope and Feare do take greate paynes in VVorshypping GOD but yet they doe neuer Syncereâ—y and wyth they re whoale Hearte submyt them selues vnto him For feare and trembling maketh them to abhorre him in such wyse that if it were possible they would haue his deuine Maiesty cleane taken away Psa 130.4 VVe know that no Sacrifice is acceptable vnto God but that which commeth froÌ„ a good will willing mynd Wherefore that men may truly worship God it is necessary that theyr consciences be freed from feare Euen as Dauid also speaketh Mercy is with thee that thou mayest be feared RoÌ„ 14.23 For God wheÌ„ he hath geuen peace vnto men louingly calleth them vnto him and maketh them to come willingly and wyth an earnest desire to worship him HereuppoÌ„ the Apostle Paule sayth that whatsoeuer is not of fayth is sinne But seeing God reconcyleth men vnto hym in Chryst seeing by his Defence he preserueth them that they might be wythout all feare seeing he hath put theyr Saluation into his hand and Custody Zacharias doth iustly say that wee are delyuered froÌ„ fear by his grace Therefore the Prophetes doe make this proper vnto his Kingdome that men might voyd of feare imbrace peace and inioy peaceable blysse That vve being deliuered from the hands of our Enemies A. To these wordes appertayned the promises noated in the verse going before Myght serue
this name in the Law for no other cause than that he might the more sweetely allure vs vnto mutuall loue The commaundement had bene more playne if it had bene put downe thus Loue all men as thy selfe but bicause the pryde that is in men doth blinde them that euery man lykinge of himselfe and not regarding others the Lord pronounceth that all men are our neighboures that affinity might knit one to the other Therefore who so euer hee bee if hee bee a man it is sufficient to make him our Neighbour bycause it becōmeth not vs to destroy cōmon Nature But Christ went about to draw from the Pharisy an answere by which hee might condemne himselfe as shal appeare by that which followeth 31. And it befell that there came downe a certaine Priest that same way when hee sawe him hee passed by on the other side 32. And likwyse a Leuite c. Christe noteth here the impiety of those which were coūted chiefe among the People as the wickednesse of the Leuites and Priests than which none were farther from the Loue of their neyghbour insomuch that a man might finde more loue amonge the Samaritanes and Ethnyckes than amonge them For hee saith that the Priest and the Leuite passed by the woūded man but the Samaritane cured him C. Wherefore there is no doubt but that hee doth very aptly reprehend the Iewes and the Priestes who bostinge themselues to be the Children of one Father and by the priuiledge of adoption to bee disceuered from other Nations that they might be the holy Inheritance of God and yet notwtstanding with barbarouse beastly contempt despised one another no lesse thā if there had bene no affinity at all betwene them For there is no doubt but that Christ doth describe here the cruell negligence of loue of the which their owne Consciences did accuse them Now Christe saith that a certaine man going from Hierusalem to Ihericho fell into the handes of Thieues was wounded whom a Priest a Leuite sawe lying halfe deade and yet passed by without geeuing any reliefe or succour but was curteously cured of the Samaritane and last of all he demaūdeth which of those three was Neighbour vnto the Iewe. Here maister Doctor for all his learninge coulde not escape but he must needes prefer the Samaritane before the other two 33. But a certayne Samaritane as he Iourneyed came vnto hym and when he saw him he had compassion on him ¶ Here we are plainly taught not only who is our neighbour but also how we must doe good and how our neighbour must be beloued First the Samaritane seeing the wounde is moued with compassion Therefore the affection of mercy is required of vs by which we must thinke that other mens calamities do apertaine to our selues according to the saying of the Apostle Remember them that are in bonds as bounde with them He. 13.3 Rom. 1 31 and them whych suffer aduersity as also yee your selues being in the body suffered aduersity For S. Paule sayth that there are certaine wicked men which wante Affection 34. And wente to him and bounde vp his wounds and powred in oyle and Wyne set him on his owne beaste brought him to a cōmon Inne and made prouision for him Nowe cōmeth the Samaritane who passeth not by who wissheth not to the woūded man with lamentable words health so leuinge him hasteth away to his owne businesse For S. Iames saith If a brother or a sister be naked and destitute of dayly foode and one of you say vnto thē Depart in peace Iam. 2. ◠be you warned and filled notwithstanding ye geue thē not those things which are needeful to the body what shall it profite The Samaritane therefore cōmeth neare putteth to his hand and seeketh to cure the wounded man as well as he can He doth not cōplaine make excuse that he is no Phisition or Chirurgian that which necessity requyreth and that which he could do he doth vsing present medicine vntill he coulde haue better Hee caryed Wyne and Oyle with him in his way these hee vseth in necessity not much amisse for Wyne purgeth Wounds Oyle mollefieth them This Samaritane I say vseth all that hee hath to help the miserable man disapoynting him selfe of his owne prouision For he alighteth from his horse and appoynteth the same for the vse of the afflicted lifting him vp from the earth with his hands setting him thereon Hee him selfe playeth the parte of the guide cōmitting the care to no other And bycause hee coulde not leade him to his owne house he carieth him to an Inne Where againe he neyther spareth Labour nor cost Moreouer bycause necessity vrged him to proceede in his Iourney he tooke out of his Pursse so much money as woulde suffice vntill his returne againe and that he geueth to the hoaste And being not cōtent here with hee geueth the good man of the house a great charge dilligently to looke vnto him and finally hee promiseth that what soeuer he spendeth more for the health of the man he shall not loose it but shal be truly payed it againe at his returne Therefore he both promiseth that hee will returne againe and also declareth that hee will not be quiet vntill hee see the wounded man in health Thus thou hast set before thine eyes a most perfect maner of Loue. 36. Which now of these three thinkest thou was neyghbour vnto him that fell amonge the thieues And hee sayd Hee that shewed mercy 37. on him Then said Iesus vnto him Go and do thou likewise Hee that shewed mercy A. The Lawear could not otherwise answere except hee would shew him selfe to bee without all Iudgement Go and doe thou likewise That is to say euen as this Samaritane did and acknowledge him to be thy Neighbour whom soeuer thou seest to stand in nede of thy help and succour him according to thy power For Christe propounded the example of this Samaritane to this end for this cause answered to this Question Who is my Neyghbour C. The authors of free will runne here into an Allegory affirming that the cōdition of Adam after his fall is described vnder the Type of the woūded man Whereupon they inferre that the power of well doing was not altogether extinct in him bycause hee is only sayd to be halfe deade As though it were the purpose of Christ in this place to speak of the corruption of mans nature and to shewe what a deadly and incurable wound Sathan had geuen to Adam As though also in another place he did not manifestly without a figure shew and pronounce all to be deade sauinge those which hee quickeneth with his voyce As vaine also is that other Allegory the which notwithstandinge hath bene so well lyked of many that it hath bene receiued as an Oracle They haue fayned this Samaritan to bee Christe bycause hee is our keeper They say that Wyne and Oyle was powred into the Wound bycause Christ
that they are counted loste and deade euē as we sayd before in the 24. verse but when they come vnto God they liue againe The which commeth to passe by Repentaunce which prepareth vs to the mercy of God We apprehend the same by fayth but we are not Capeable of the same before wee mislyke of our selues R. Thus yee haue heard in this Chapter three Parables One of the lost sheepe another of the Groate and the thyrde of the Prodigall sonne in the which both sinners and honest lyuers haue somewhat to learne the Synner hath to learne faith that knowing the loue of God towarde sinners they may repent and follow Gods calling the other haue to learne the feare of God leaste in respecte of them selues they contemne and disdayne Sinners but may rather feare the Iudgemente of God and acknowledge the Gospell of free remission of sinnes 1. Tim 2.5 that they also may obtaine Saluation by Iesus Christe who was sent of God the Father into the Worlde to saue sinners For God sent not his sonne into the Worlde Iho. 3.17 to Iudge the Worlde but that the Worlde might bee saued throughe him ⧠THE XVI CAP. 1. ANd hee sayde also vnto his Dysciples There was a certayne Ryche man whych had a Stewarde and the same was accused vnto him that hee had wasted hys goods R. In the Chapter going before Christ in three Parables reprehendeth the Hypocrisie and vayne holynesse of the Scribes and Pharisies by which in comparison of them selues they disdained all other Synners C. And now he teacheth by another similitude that we ought to behaue our selues louingly courteously towardes our neyghboures that when wee shall come before the Tribunall Seate of God the fruite of our liberallity may redounde vnto vs. And although it seemeth to be a hard and farre fecht Similitude yet notwithstanding it may easely appeare that Christe had no other meaning Also hereby wee perceiue that they make a fonde interpretation which in Parables scrupulously discusse euery poynte For Chryst doth not cōmaūde here to redeeme or to make satisfaction with gyftes for deceiptes for extorcions and prodigall spendinge and other euell faltes in dispensing but seeing God maketh vs Stewards of all his goods which hee geueth vs to bestow here is prescribed vnto vs a way which shall ease vs of great Rigor in time to come when we must make our accounte For they which Imagyne that Almes deedes will counteruayle luxury and dissolute lyfe doe not suffieiently way that this is first of all inioyned vnto vs that wee should liue soberly and temperatly secondly Pro. 5.15 that Ryuers myghte flowe vnto vs from a pure well It is certaine that there is no man so thrifty that doth not somtime waste the goods committed vnto him And therefore they which are most sparing are not altogether free from wastinge that which is committed them to vse For there are many wayes to abuse the gyftes of God that men in one thinge or other must needes offende Also wee deny not but that this ought the more to styrre vs vp to the dueties of Charity But wee ought to haue another maner of respect than to escape the Iudgement of God by payinge the pryce of Redemption Namely that good and godly liberallity may brydell and correcte superfluouse Expenses and that our humanity towardes the Bretheren may prouoke the mercy of God towarde vs. Wherefore Christe doth not shewe here vnto his Dysciples a way whereby they may deliuer them selues from blame when the heauenly Iudge shal require an accounte of them but hee admonisheth them to beware in tyme least they bee punished for their cruelty if they be founde wasters or consumers of the Lords goods vppon them selues and to haue done no good work of liberallity Math. 7.2 For wee must alway remember this that looke what measure we meate to others the same shal bee measured to vs agayne Which had a stewarde It is euident ynough that this Steward is set before vs for an example onely in this to prycke vs forwarde that as hee vsed his maisters goods to his owne commodity euen so ought we to vse those ryches which the Lord our God hath geuen to vs to our owne profite that that is to say that as he had prouided for him selfe by his Maysters Goods friendes to keepe and maintayne him when he was depriued of his office euen so we should doe good with the ryches which wee haue receyued from the Lord for the which the Lord will afterward receyue vs into euerlastinge habitacions and that of his free mercy without the desert of our woorkes as wee haue sayd 2. And hee called him and sayd vnto him How is it that I heare this of thee Geue accounts of thy stewardship For thou mayest bee no longer stewarde B. Here wee haue to note that wee are onely Stewardes of the goods of this Lyfe and that a strayght accounte shall bee required of the same at our hands in so much that wee ought to be carefull for nothinge more than to dispence them accordinge to the wyll of our Mayster and to our owne Commodity 8. And the Lord commended the vniust Steward bycause he had done wysely for the Chyldren of this Worlde are in their Nation wyser than the Chyldren of lighte C. Heere also a man may see that hee shall doe very fondly which shall stand vpon euery poynte of the Parable For seeing to spend and waste another mans goods is a thinge not commendable who coulde take in good parte to haue that taken away from him by a lewde Varlet which hee can pardon and forgeue at his owne pleasure This were to much Folly for a man when hee seeth parte of his goods taken away to bee contented to haue the rest taken from him by thefte and geeuen to others But the Purpose of Chryste is contayned in these wordes Bycause the Chyldren of this World are wyser That is to say prophane and wicked men and such as are addicted to this Worlde in prouidinge for this transitory lyfe are much more paynefull and dilligente than are the Sonnes of GOD for the Celestiall and euerlasting lyfe Therefore Christ doth not preferre carnall Wysedome before the Wysedome of the Godly seeing this commeth onely of the spyrite of GOD. For hee speakeath not of the Wysedome which the Spirite simplely gieueth vnto vs but sayth that the Chyldren of this Worlde are more prouident for them selues in the thinges appertayninge to this worlde than are the Chyldren of GOD. C. By this comparison therefore hee casteth in our Teeth our slouthfulnes bycause we haue not so great a care for our selues against the time to come as wicked men haue to prouide for them selues in this Worlde For how foule a thing is it for the Children of lighte whom God doth illuminate with his spirite and worde to foreslew and neglect the hope of externall life offred vnto them seeing Worldly men seeke so greedily their commodities and are so
Publicane being furthered with no merites of VVorkes obtayned Righteousnesse onely by Begging Pardon and that because he had no other confideÌ„ce but only in the clemencie and goodnes of God But it seemeth very absurde that all men should be alyke in this poynte ObiectioÌ„ seeing the purity of Sainctes doth far excell this which is in the Publican Ansvver We answer how much soeuer a man hath profited in the true Worshippe of God and in holinesse Yet notwithstanding if we consider our imperfection still wee cannot ryghtly pray in any other forme then to begin wyth the confession of our own vnrighteousnes For although some more some lesse yet neuerthelesse all are subiect to sin Wherefore there is no doubt but that Chryst heere prescribeth a â—aw vnto all men as if he should say that theÌ„ we please God when wee distrustyng our owne workes desire to be reconcyled vnto God And verely this oughte to be one of the pillers of our faith namely that wee are accepted of God not that we haue deserued so to be but because he imputeth not to vs our sins Therefore this place is notable not so much for that it ouerthroweth the righteousnes of workes as that therby we vnderstand what it is to be iustified namely by the mere grace and mercie of God not to haue our sinns imputed vnto vs to be accepted of God not for the merite of works but through Christe as saith Saint Augustine We are first iustified afterward sanctified by the holy ghost For euery one that exalteth himself This sentence was as a common prouerbe as was that also going before in the 14. Chapter verse 11. which the Lorde vsed in the 23. Chapter of Mathew also verse 12. Where this is expounded R. With the which sentence agreeth this saying of the virgin Marie He hath put downe the mightie from their seate Luk. 1.52 and hath exalted the humble and meeke And the more generall and common that this sentence is the more dilligently it ought to bee be wayed to be set alway before oure Eyes that in prosperity we may learn to feare God and in aduersitie to truste in him alone For that which is spokeÌ„ heere is commonly seene to bee true both among men and also before God euen as the very Examples of Things doe declare if so be thou waigh consider a right what it is to exalte and what to humble our selues For he exalteth himselfe before men which contemneth other in respecte of himselfe reprehendeth all other meÌ„s doings and onely boasteth and commendeth his owne Therefore this man is deiected and contemned in like maner of men And he humbleth himself whych following his calling sheweth himself dutifull and lowly to euery one And he which thus behaueth himselfe toward men is also exalted of men But he exalteth himselfe before God which ascribeth righteousnes to his own power and not onely that but also al the giftes of God So that Pharisie by whome the parable was tould exalted himself Da 34.27 So Nabuchodonoser the King of Babilon exalted him self 2. Ki. 15.2 So Absolon exalted himself thinking himself more worthy of the Kingdome then hys Father So Herode exalted himselfe Act. 122.2 when he heard this shout The voice of a God and not of a man But what happened vnto these Surely eueÌ„ the same which is pronounced in this Generall Sentence The more highlie they exalted them selues the greater was theyr fall Againe they huÌ„ble theÌ„selues before God which feele theyr sinnes and haue a humble Spirit and contryte heart for theyr sins and iudge theÌ„selues worthy of eternal deth This is not fained but true humillity thys is not hypocrisie but true confession Thus the Publicane humbled hymselfe whych acknowledged hymself to be a sinner and vnworthy to lift vp his eyes to heauen So Dauid humbled himselfe saying Haue Mercye on me O Lord for I am weake Heale me O Lorde Psa 6 3. for my bones are vexed So Paule also humbled himself wheÌ„ he sayde 1. Ti. 1.15 Chryste Iesus came into the Worlde to saue sinners whereof I am chiefe But what happened vnto these Surely euen the very same whych Chryst pronounceth here shall happen to the humble For the more depely they are cast downe the more highly they are exalted againe Wherefore in highe loftie Maiestie and amiddest the moste excellent giftes of GOD wee must feare the Iudgement of GOD and muste not thinke arrogantely of oure selues least we be cast from alofte into the bottomlesse pit of Hell 15. They brought also vnto him Infantes that hee shoulde touche them which when his Dysciples sawe they rebuked them R. When our Lorde IESVS Chryst was Famous both by Doctrin and by myracles all sortes of men ran vnto him some one way affected and some another but the better sore came vnto him eyther being in healthe to heare his sermons and to learne the true way to Saluation Or else sicke and diseased to get theyr health Seeing therefore Chryst disdained and rected not any sorte of men Parents brought theyr Chyldren also vnto him not that their Infants myght heare the Sermons of Chryste or might be cured from this or that kinde of Disease but only that CHRIST might touch them that he might pray for them and laying his Handes vpon them might blesse them as we haue shewed in the 19. Chapter of Mathew Verse 13. Where you may Reade the Exposition of the rest vnto the 31. verse following 31. Iesus toke vnto him the twelue and sayde vnto them Behould we go vp to Hierusalem and al things shall bee fulfilled to the son of man that are written by the Prophets Ma 20.17 Mar. 10.32 C. The purpose of CHRIST in these wordes is to admonishe his Disciples because the time of his passion was at hande and to prouide aforehaÌ„d that they might be incouraged hee seeing howe they woulde be made afeard in time to come And a double confyrmation might be gathered out of these Woordes For when they heard that to be foreshewed which they saw afterward came to passe they could not but acknowledge Chryst to be the Sonne of God The other confirmation was of the hope of the Resurrection For hee said The thyrd day hee shall rise agayne 32. For hee shall bee deliuered to the Gentiles and shall be mocked and spytefully intreated and spitted on R. Heere he euidently sheweth that al the Prophetes Rom 4 â—5 Lu. 24.25 and .44 and the whole Scripture of the olde Testament hath specyally Respecte hereunto and doth aboue all other thinges handle this Argumente teaching that CHRIST must be deliuered for our sins and rise agayne for our Iustification When hee sayth that the Scryptures muste be fulfilled he plainly teacheth his Disciples that all Thynges shall happen vnto him accordyng to the will of his Father who had so decreed as Testimony was geuen in the Scryptures 34. AND they vnderstoode none of all these Thynges and this saying
note that Zache doth not offer vnto God the pray of his Rapine and Robbery as many rich men do which geue vnto God parte of theyr euill gotten Goodes that they may haue more liberty to oppresse and deceiue afterwarde and that the Iniuries done aforetime may escape vnpunished but Zache doth so sacrifice the one halfe of his goods to God that hee intendeth to make recompence for all the wroÌ„gs he had done Whereupon we gather that the remainder of his goods after satisfaction were well and lawefullie gotten So that Zache was not onelie ready to make restitution of whatsoeuer he had gotten by fraude but also geueth his iust and rightly gotten patrimony to the poore Wherby he sheweth that of a wolfe he is not only become a sheepe but also a Shepeherd Moreouer Zache by his example hath not necessarilie tyed all men to geue a way halfe theyr goods but wee must onely obserue the rule which the Lord prescribeth heere namely that we consecrate our selues and al that we haue to a holy and Godly vse and so it will come to passe that euery maÌ„ shal help the poore as hee is able R. Charite ought to moderate all these thinges So the widow caste onely two mites into the Treasurie Lu 2i 1 Ma. 10.42 and had her commendation of the Lord. So a Cup of cold water geuen hath his reward And S. Paule sayth For if there be firste a willing minde it is accepted according to that a man hath not according to that he hath not Truly not that other be set at ease and yee brought into combrance c. 2. Co. 8.12 And againe He which soweth lyttle shall reape litle 2. Co. 9.6 and he that sovveth in geuing largely and frely shal reap plentiously Let euery man doe as he hath purposed in his heart not grudgingly or of necessity For God loueth a chearefull Geuer Therefore in that Zache geeueth the one halfe of his goods vnto the poore it is not the prescripte and ordinaunce of Christ as touching the quantie but it is the willing Liberallity of that faith and Charitie in Zache If he had promised to haue geueÌ„ but the thyrd part of his goods Chryst would not haue reiected the same who vouchsafeth to receiue a cup of coâ—de water so that it come from a sincere affection of the gieuer Therefore let vs learne of thys man to bryng forth the fruites of true repentaunce 9. Iesus sayd vnto him This Day is Saluation come to this House because that he is also the Chylde of Abraham C. Chryst gieuing testimony vnto Zache pronounceth that there is no deceipte or dissimulation in him and yet notwithstanding hee doth not ascrybe the cause of saluation to Zaches good workes but because that conuersion was an assured pledge of Gods adoption he doth iustly thereof gather that the same house was the heyre of Saluation And this is the meanynge of Chrystes wordes For because Zache was one of the Sonnes of Abraham he affirmeth that his house was saued and he which will be reckened among Abrahams Chyldren must necessarily follow his Faith Yea the Scripture geueth this prayse properly to Fayth that it discerneth the true ChildreÌ„ of Abraham from forreners Therefore let vs know that the same is commended in Zache for the which it came to passe that his workes were acceptable vnto God And there is no doubte but that Zache was taught by Chryste before he was conuerted Wherfore this was the beginning of Saluation to heare Chryst preaching concerning the free mercie of God concerning the reconcilliation of men vnto him and coÌ„cerning the redemption of the Church and that this Doctrine was to be imbraced by Faith Therefore not onelie Liberallity is commended in Zache but Faith also by which his Workes were accepted And whereas Chryst saith that saluation is come to this house hee meaneth the person of Zache For because God when he adopteth the mayster of the house promiseth that hee will bee the God of the whole house also by righte Saluation is extended from the head to the whole body A. Wee see also heere that to bee true whych the Lord said to the Rulers of that people Ma. 21.31 The Publicanes and Harlots shal enter into the Kingdome of God before you 10. For the Sonne of man is come to seeke and to saue that whych vvas lost R. In these wordes Chryst maketh answere vnto theyr murmuring whych sayde that he went to tarry wyth a man that was a sinner the whych hee coÌ„futeth by his office which is to seke and to saue sinners C. Moreouer lest the former Life of Zache might seeme to haue excluded him from saluation Chryst beginneth first with his office prouinge thereby that there was nothing in this coÌ„uersion or chaÌ„ge which ought to offend any man because hee was sente of the Father to saue those which were loste R. For they whych are stronge haue no neede to the Physition but they that are sicke Ma 9.12 This sentence of Chryst verely is a Golden sentence setting forth vnto vs the chiefe proper Office of Chryst for that which hee came into this Worlde For they which are afflicted and are at the brink of destruction thinke because of theyr miserie that they are not regarded of Chryste and that there is no way for them by which they may attaine Saluation But Chryst for this cause specially came into the world to seeke and saue that which was loste One perisheth with sinnes another with sickenes another with pouertie another with infamy and another with the horror of death and of hell What then Shall we therefore dispayre God forbid But we must then specially bee of good chere hope trust for the best For Chryste came not because wee first soughte him but to seeke vs not onely to seeke vs but also to saue vs and to saue not that whych was whole and in good case but that which was loste Read the selfe same sentence in the 18. Chapter of Math. Verse 11. The which Saint Paule expoundeth thus It is a sure saying by all meanes worthy to be receiued that Iesus Chryste came into the World to saue sinners 1. Ti. 1.15 11. And as they heard these thinges he added and spake a parable because he was nighe to Hierusalem and because they thoughte that the KingdoÌ„ of God should shortly appeare R. Now followeth the parable of a certaine nobleman who going into a far Countrey to receiue a Kyngedome calling his Seruants vnto him gaue vnto euery one of them a Pounde that in his absence they might bee occupyed And vpoÌ„ what occasioÌ„ Christ toulde this parable the Euangelyste sheweth in few and manifest wordes BV. The Disciples as we haue said oftentimes thought that the Kyngedome of Chryst should be Carnal and Earthly and that it should eueÌ„ shortly begin at Hierusalem Wherefore the Lord sheweth that his kingdom shall be celestiall and that he would asceÌ„d into
ouer vs. R. The citizens of Chryst were the Iewes For Chyrst was promised vnto thē was at the last borne of theyr stocke They ought there aboue all other to haue acknowledged Christ theyr king but these were the first of all other that reiected him that he might not raigne ouer them For this is to send a message Ioh. 1.11 and to say Wee will not haue this man He came into his own and his own receiued him not A. Further more they said We are Moses Disciples Io. 9.28 We know that God spake vnto Moses but as for this fellow we wot not whence hee is And againe We haue no King but Caesar Io. 19.15 S. Luke also sheweth that the Rulers of the Iewes the Elders and Scribes and Annas the chiefe prieste and Caiphas and Iohn and Alexander and so many as were of the Priesthood assēbled themselues together at Hierusalem after the Resurrection of Chryst and calling the Apostles before them setting forth the Kingdome of Chryst by the preaching of the Gospell commaunded them with threatenings not to speake or to teach any more in the name of Iesu Ac. 4 5.18 What els was this but to reiecte Chryst the Chiefe Kynge Lord and with presumptuous bouldenesse to say We will not haue this mā raigne ouer vs B. Whereuppon the Apostle Paule spake thus vnto the Iewes Act. 13.45 It was meete that the Worde of God should first haue bene spoken to you but seeing yee put it frō you and thinke your selues vnworthy of euerlasting life loe wee tourne to the Gentiles Moreouer these words We will not haue this man to raigne ouer vs may be very well applyed to the Turkes Saracens whych deny Iesus Chryst and also to the Papistes which persecute the Gospell of Chryst Finally the Wicked and Impenitent which haue most neede of all other to heare the preaching of the Gospell doe notwithstanding deride and dispyse the same A horrible thinge to be spoken As often as mē do persecute the Gospel deride the word of God doe sin so often as they sende a messuage vnto Christ and say Wee will not haue this man to raigne ouer vs. The Pope which fryeth the preachers of the Gospell in the fire sendeth after Chryst and saith Raigne not thou after me but Sathā shall Raigne The Dronkarde sayth Raigne not thou ouer me O Chryste but let Bacchus raigne What is hee that is able to number thē whych rebell agaynst Chryst refuse to beare his yoake 15. And it came to passe that when he had receiued his kingdome and retourned hee cōmaunded these Seruants to be called vnto him to whome he had geuen the Money to wit how much euery man had done in occupying A. Concerning the returne of Christe to Iudgement we haue spoken before R. Chryst in this time doth patientely beare the messuages the which notwithstanding are very contumeliouse he winketh and holdeth his peace but he will not alway holde his peace He commaunded these Seruauntes to bee called R. This shall bee when Chryst shal cal mē before him to whō he hath geuen giftes whether they bee corporall or spyrituall And therfore in another place he saith When the Sonne of man cōmeth in his Glory and all his holy Angells with him then shall hee sit vpon the Seate of his Glory and all Nations shall be gathered together before him Ma. 25.31 and he shall seperate them one from another And againe hee saieth The hower commeth whē they that are in the graues shal heare the voice of the Sonne of man and come forth they that haue don good into the resurrection of Life they that haue done euill into the Resurrection of Condempnation And S. Paule saith Wee shall all be brought before the Tribunall Seate of Chryste Iho. 5.28 for it is written I liue saith the Lord euery knee shall bovve before me and euery tongue shall confesse vnto God Therefore euery one of vs must geue an accounte vnto God Rō 14.10 16. Then came the first saying Lord thy piece hath gained ten pieces R. Amonge all the men which shal bee brought before the Tribunal Seat of Chryst there are fower orders noted vnto vs by the Seruauntes and Cytizens in this parable The firste Seruaunt which with one pound gained ten poundes and hearde it sayde vnto him Well thou good Seruaunte because thou hast bene Faithful in a little haue thou authority ouer ten Cities doth signifie that sorte of mē which haue vsed theyr giftes in the chyefeste degre of Faith and Charitie so much as is possible to be done in this mortal fleshe to the honor of God and to the profite of theyr Neighbour In thys Company Moses is comprehended whom when the Lord had made Ruler ouer the people of Israell rather desiered to be blotted out of the booke of the lyuing and to be stoned of the people then to forsake that people and to leaue them to Destructiō Dauid the Prophetes Paule Ex. 32.32 and other the Apostles which with theyr one Pounde gayned ten poundes are to be reckned in this Order that is to say whych so faythfully followed theyr callyng that in the Iudgement of man they wāted nothing that was requisite for faith Charitie 18. And the second came saying Thy piece hath gained fiue pieces R. This Seruaunt signifieth that sort of men which with meane fayth charity walked in Gods calling Such are al the cōmon sort of Godly men which by faith leade a life irreprehensible A. which alway haue this before theire Eyes Be yee holy for I am holy 1. Pe. 1.16 Eph 5.11 20. And another came saying Lorde beholde heere is thy piece whych I haue layed vp in a Napkin R. This thyrd Seruaunt which layde vp his money in a Napkin and accused his mayster of Tyranny representeth the thyrd sorte of men whych are Hypocrites For Hypocrites because they wante a true and Liberall sayth in God through Chryst Fyrst of all thynke God to be a tyrant For the maner of tyrantes is to take vp that whych they layed not downe and to reap that which they sowed not that is to say to take that which is other mens by violence The manners hipocrites attrybute vnto God thinke that because God hath geuen a Law which no man is able with his whole strengthe perfectely to fulfill he doth vniustlie requyre the same to be fulfilled of men doth cruelly condempne men for that not fulfilling of the same Secondly they lay vp theyr pound in a Napkin that is to say they forsake the lawfull calling of God and those good workes which God hath commaunded and follow theyr owne Superstitions theyr consciences not onely doubtyng of the mercy of GOD but also fearing his wrath But what followed at the last 22. Then he sayth vnto him Of thy owne mouthe will I iudge thee thou euill Seruaunte Knevvest thou that I am a strayte man taking vp that I layde not
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