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 Sonne when hee came to be a Sauiour But God obserueth this answer Ansvver He sēdeth first his Prophet who by his preaching may prepare the way of the Lord. Cōcerning the Office of a Prophet read the first Chapter of Ieremy And concerning the name of the moste highe we haue spoken in the 32. Verse of this Chapter already Shalt be called the Prophet C. To be called the Prophet of God in thys place is to bee counted and openly acknowledged for a Prophet Iohn was first secretly called it onely remained that it should be reuealed to Men what hee was The meaning therefore is thys The world shal vnderstand that thou art the Prophet of the highest But because the name of a Prophet is general Zacharias by the Reuelation made vnto him by the Angel adiudged this Child to be the forerunner of Chryst saying For thou shalt goe before the Face of the Lord to prepare his waye That is to say Thou shall trauaile throughe this Countrey that by thy preachinge thou mayst conuert men to heare the Lorde Mala. 3. ◠Esay 40◠1 Cor. ◠2. Cor. 3. ◠BV. These words seme to be as it wer described out of the Prophesies of the Prophets To go before the Face of the Lord is to be the minister of Chryst as Paule calleth himself C. But why Iohn denied himself to be a Prophet whē he had almost finished his office we wyll shew in the first Chapter of S. Iohns Ghospel Read our Exposition vppon the 3. of Math. the 3. verse What the preparing of the way of the Lord is the Verse following sheweth 77. To geue knowledge of Saluation vnto his people by the remissiō of theyr sinnes To geue Knowledge A. Zacharias expresseth how beneficiall and profitable the Office or ministery of his son shal be The Hebrew phrase is to prepare his way as thus that thou maist teach the people profitable things namely that theyr sins are forgeuen them BV. To geue knowledge of saluatiō vnto the people is by teaching to delyuer vnto the people the true knowledge of true Saluation But God alone by his spyrite illuminateth the hearts and geueth true knowledge notwithstanding to bring the same to passe he vseth the labor of ministers but so that all the praise and glory may come vnto God alone euen as Paule also teacheth By the remission of theyr sinnes C. Here Zacharias toucheth the principal point of the Gospel 1. Cor. 3. ◠when he teacheth that the knowledge of Saluacion is placed in remission of sinnes Ephe. ◠◠For seeing wee are all borne the children of wrath it followeth that by nature we are dampned lost And the cause of this dampnatiō is because we are guilty of vnrighteousnes Wherefore we haue no other remedy to escape Death then vnles God do reconcile vs vnto himself not imputing our sins vnto vs. And we may easely gather by the words of Zacharias that this onely righteousnes is left vnto vs before God For whereof cōmeth Saluation but of righteousnes Wherfore if it be not meete for the Sons of God to know any other Saluatiō then that which commeth by remissiō of sins it followeth that we muste seeke ryghteousnes no where else So that the righteousnes which proud men deuise vnto thēselues by the merits of their works is nothing else but the Imputation of Righteousnes seeing God freely forgeueth our desert Moreouer we must note that Zacharias speaketh not of straūgers but of the people of God Wherof it followeth that not onely the begynning of righteousnes doth depend vpon remission of sinnes But also that the Faythfull by imputation are iuste before God vnto the ende because otherwyse they cannot stand before his Tribunall seate vnlesse they flee daily vnto his free reconciliation 78. Through the tender mercye of our God whereby the Day sprynge from an high hath visited vs. Through the tender mercy of our God A. That is to say through his exceding great fauour or through the vnspeakable mercy of god the Latin text hath Per viscera miserecordiae that is to say Through the bowels of mercy For the bowels of mercy signify that mercy which proceedeth euen from the inward affections of the hearte And it is a Metaphor taken of men For wee fele our innermost bowels moued whē we are affected with any matter Wherefore the Scripture speaketh of Bowels when it maketh mention of mercy to signify the neare and inward motion of the affections Euen as the affections or bowels of mercy of a mother are moued toward her son when hee is at the poynt of Death Euen as it is written of that mother which stāding before the throane of Salomon 3 Kin. 3.26 beleuing that her Sonne should be deuided with the sword Ge. 43.30 was moued euen in her Bowels to the very heart Also of Ioseph we read thus And hee hastened for his Bowels were moued ouer his Brother That is to say hys affections were inflamed or his hearte yearned ouer his Brother By this phrase of speach the vnspeakeable loue and mercy of God is signified vnto vs. Where are now satisfactions Shall we preuent God that he may reconcyle vs vnto him We cannot For all thys spryngeth from the mercy of God Notwithstanding this forgeuenes of the faulte which commeth vnto vs by mercy came not without merite though with out our merit For there came betwene God and vs a mediator who deserued the same for vs which is Chryst Iesus our Lord. For it was the wyll of the Lord though hee would remit sins to be satisfied for the same and to haue his due honor geuē vnto him In this wee could do nothing Christe alone both could hath satisfied for vs who of that infinite loue of his father was sent to the same end was geuē vnto vs that he might finish the same And therfore he saith Wherby the dayspring from an hygh hath visited vs. Without all doubte it was not our merit but the exceding mercy of God only that Christ came to vs and merited so great remissiō of sins for vs to euerlastīg saluatiō vvherby the dayspring C. The Greke word signifieth the Easte part of the sun rising the cōtrary wherof is the west or sun setting Therefore he calleth Christ himself the sun rising Frō an hy This hee addeth to put a difference betweene the bodely Sunne whych ryseth vnto vs ascending from belowe to the height Zach. 3.9 zach 6.12 and that Sun which cōtrariwise rysing from the height descēdeth vnto vs to geue vs lighte Hee alludeth vnto the place of the Prophete where he sayth I vvill bringe forth the springing braunch my Seruaunt Againe Beholde the Man whose name is the Branch and he shal grow vp out of his place and he shal builde the Temple of the Lord. BV. And hee calleth him the Day sprynge from an hye in respecte of hys Diuinity by which he was is aboue al Creatures Where there
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
his Worde Wherefore we must not think that these means can profit vs which draw vs away from the obedyēce of the word we confesse that Flesh and bloud is ready to harken vnto vayne Reuelations and we see how greedely they cast thēselues into the Snares of Sathan which disdayne and contemn the whole Scripture Hereof commeth Necromancie as we sayd before and such like abhominations which the worlde most greedely hunteth after 31. Hee sayd vnto him If they heare not Moyses and the Prophets neither will they beleue though one roase from Death againe C. By thys shorte Sentence Chryste plainely denyeth that they which wyll not heare the Doctrine of the Lawe may be corrected and amended by the Dead or be brought to a good mind They fayne that they will beleue For they are moued at a sodayne but they retourne by and by to theyr olde wont agayne For Impiety cannot be reformed by any reuelations God hath sufficiently taught by his worde what is necessary to Saluation and hee hathe sufficiently cōfirmed the same word to be beleued For by how many miracles did hee approue the law By how many also did he confirme the Doctryne of the Prophetes which followed the Law At the last came Chryste who approued the doctrine with myracles and mighty signes Furthermore God will worke effectually with his word For Fayth doth not depend vpon humane reason but of the holy Ghost It followeth then that Reuelations shall preuayle nothing For we do not consider the naked word but as it is ioyned to the holy Ghost R. Wherefore we must not heare dead men we must not looke for angels neither must we harken after humane wisedom but we must heare Moses and the Prophetes that thereby we may profite and be obedient vnto God For he whych doubteth to beleue them as he is voyde of the Spirite of God so hee will neuer beleue Chryst comming in the Flesh R. Thus yee see what answer Abraham made to the rich man What followed The Rich man had the repulse in all thinges and abideth still in tormentes A. For the Scripture must nedes be fulfilled Pro. 21.13 Hee which stoppeth his Eares at the cry of the poore shal cry himselfe and not bee heard To the whych sentence S. Iames also subscribeth saying Iam. 2.13 Hee shall haue iudgement without Mercy which sheweth no mercy ⧠THE XVII CAP. 1. HEE SAYD VNto his Disciples it cānot be but that offēces will come neuertheles woe vnto him through whome they come R. How great a sinne it is to cōtemne thy needy neighbour and not to helpe him when thou mayest we haue shewed in the Example going before of the Richman and of Lazarus And nowe Chryste sheweth what great wickednes it is to offende our neighbor And those thinges which are taught in this place pertaine to the explication of the commaundement concerning the lolouing of our neighbour and specially of this Commaundement Exo. 20.13 Thou shalt not kill For Hipocrites thought that when they layd a stumbling block before their neighbor to make him fall they dyd not commit deadly murther and they thought that the more poore and abiecte a man was the more they might offend him without punishmēt A. But Chryst doth far otherwise expound the sinne of Offence doth sufficiently declare by the sharpenes of the punishment wherewith the Authors of offences shal be punished how much it displeaseth God For the Exposition of this and the rest following vnto the fifth verse reade the 18. Chap. of Mathew beginninge at the 6. Verse 5. And the Apostles sayd vnto the lord increase our Fayth R. It may bee doubted vpon what occasion the Apostles made this petitiō And it may be sayd that after Chryst◠had preached concerning the sufferyng of Iniuries and the forgeuing of our neighbour And the Apostles considering that no man coulde follow thys Doctrine of Charity without Faythe for Charitie is the Fruite of Fayth they prayed that their Faith might be increased that they might though not perfectely yet to the vtmoste of theyr power follow his Doctrine and from their heart forgeue their Neighbors their offences Notwithstanding in the seuentene of Mathew it appeareth plainly that the Apostles desiered to haue theyr Faith increased because they could not cast the Deuell out of the Chylde and because Chryst had said that they could not cast out the Deuil by reason of their vnbeliefe But vppon what occasiō soeuer they prayed it is such a prayer as we ought alwayes necessarilye to vse For Faith spryngeth not from our flesh because by nature we wante the holy Ghost but as the beginnynge of Fayth is the gifte of God in vs so also is the increase of the same We must of necessity therefore alwayes praye the GOD of his goodnes woulde make stronge and increase true Fayth in vs. 7. But which of you hauinge a Seruaunt plowing or feedinge Cattel would saye vnto him by and by vvhen hee were come from the Fyelde Goe and sit downe at the Table C. The ende of this parable is this Seeing God of his owne righte doth challenge all that we haue vnto hymselfe and seeing wee are bounde vnto him how dilligently soeuer wee seke to doe our duety hee is not tyed vnto vs by any merite or deserte because we our selues and all that we haue being his he can owe noching vnto vs. Therefore Chryst setteth before vs the simillitude of a seruaunt who hauynge strongely passed the whole Day wyth labour and comming home at Night continueth at his worke vntill he haue done his duety with the which his maister may bee pleased But Chryst speaketh not heere of hyered Seruauntes which serue vs at this day but of those Bondseruauntes which were in the time of the law which were in such cōdition that they sought nothing for thē selues but did wholly labour to profit theyr maysters Chryst hereby techeth that we are no lesse bounde vnto God whereby he gathereth that there is no reason why hee should bee bound vnto vs. And it is an Argument of the lesse to the more For if so great power bee geuen vnto one mortall man ouer another that he may tie him to contynual obedyence and seruice Day and night and yet notwithstanding geueth hym no recompence because hee is his debter how much more is it lawfull for God to require all the seruice that we are able to doe him and yet notwithstanding to owe nothing at al vnto vs We see therefore that all they are condempned of wicked arrogancy whych imagine they haue deserued any thyng at the hands of God wherby he might be bound vnto them And yet notwythstanding there is no vice more commō then such Arrogancy For there is no man which woulde not willingly call God to an accounte Whereuppon the fonde Imagination of merites hathe preuayled almost in all ages But wee must note the sentence of Chryste that wee doe nothing freely vnto GOD but that we are subiect vnto him that
Gospell of the kingdome of God After that Iohn vvas taken BV. Now the Lord himselfe commeth forth to whom Iohn had opened and prepared the way that preachinge the Kingdome of God hee might nowe begin to raygne in the elect But before all thinges the tyme and the place is here noted The time as After that Iohn was taken Luke 4. The place that is to say Galile This is to be noted that the Lorde gaue place to the fury and extreme rage of Herode departing out of the way for a time and that he was led of the spirit as Luke expresseth By the which we are taught that if we do truely coÌ„mit our selues vnto the Lord his spirit shall safely direct vs in all things whether we flee or abyde incounter with our enemies For so the spirit led Christ our Lord and so also it led the Apostles from the fury rage of their persecuters that they myghte preache farther and sometimes made theÌ„ stand to it stoutly voyde of al feare in somuch that they were conquerers of their enemies either by lyfe or death That flight by the which the glory of Christ is deminished is vnworthy of a Christian and neuer vsed of the saynts but when thou doest so flee that thou mayest the more conueniently set forth the glory of God seeking nothing that pertayneth to thy selfe but only seekest to discharge thy office keeping thy selfe vntill thy hower be come thou dost nothing but that Christe did here at thys time at other times also Accordinge to whose example the Apostle Paule fled out of DAMASCO Act. 9 Looke by what spirite these men fled by the same spirite also they afterwardes of their owne accord offred themselues to their Persecuters Iohn 18. Euen so Chryst willingly met with those that sought his death Paule coulde bee stayed by no meanes from his Iourney which hee tooke to Hierusalem Act. 20 21. although hee knewe that tribulation imprisonment was there prepared for him A Christian therefore ought so to flee that hee hinder not the glory of Christ to the setting forth whereof hee is consecrated Wherefore we must prayâ—â—â— to the father that he will vauchsafe to gieue vnto vs that good spirit which may guide vs in the righte way not suffer vs to be caried after our owne will For no certayne thing can be coÌ„maunded as concerning sight neither can it bee praysed in all pointes nor altogether discoÌ„mended Preaching the Gospel of the Kingdome What the Gospel of the kingdome is reade the 4. Chapter of Mathew 15. And saying The tyme is come and the kingdome of God is at hande repent and belieue the Gospell The time is come BV. The Euangelist Marke is not content that hee hath declared the scope and suÌ„me of the preaching of the Lord but also addeth by by a certayne maner and forme of hys preachinge that by one Sermon wee might gather the order of the rest Notwithstanding he hath not rehearsed all things that he spake word for worde but onely the chiefe principal partes of the which fower are here declared Fyrst The time is come This thinge dependeth vpon the promises of the old testament For the lawe and the Prophets appoynted some certayne in the which the saluation of all the faythfull might be finished by the incarnation death of Christe the sonne of God For the prophet Daniell heard these words of the Angell Gabriell Three score ten Weekes are determined ouer thy People and ouer thy holy City that the wickednes may be consumed that the sinne may haue an ende that the offence may bee reconsiled to bring in euerlasting righteousnesse Daniel 9. to fulfill the visions and the Prophets and to anoynt the most holy one And in another place it is sayde Gene. 49. The Scepter shall not departe from Iuda and a lawe geuer froÌ„ betwene his feete vntil he come which must be sent This time sayth Chryst is fulfilled As if hee should say This day hath the father performed that which he promised to the fathers And herevpon followeth the seconde thinge which Marke noteth which maketh the firste more euident And the kindome of God is at hand BV. By Christ a way is made to the faithfull to come vnto the Father into the kingdome of God and moreouer God raygneth vpon the earth by the spirite by force and by his worde in the middest of the faithfull All those thinges therefore which the Prophets had foreshewed as concerninge saluation euerlasting lyfe righteousnesse of saintes and the kingdome of God in this world they are euen now at hande and are offered fulfilled by Christ Then also he doth gouerne vs when he doth make him selfe manifest vnto vs by his word when we forsake our own will which thing coÌ„meth to passe by the power of the holy Ghost WheÌ„ Christ came the state of the People of the Iewes was miserable and much impayred by horrible dissipation all men did that whych seemed good in their owne Eyes But they beinge gathered together by the word of the Gospell felt the kingdome of God if so bee that they were of the number of those which submitted theÌ„selues thereunto with obedience And now followeth the thirde parte of the sermon of Christ Repent That is to say let euery man enter into hys owne conscience let him acknowledge how corrupt daÌ„nable a sinner he is of him selfe let him also coÌ„fesse his sinnes and when he hath so done let him tourne froÌ„ theÌ„ and beholde the great mercy of God For the fourth parte followeth by the which the third is absolued And belieue the Gospell As if he shoulde say Although yee feele your selues to be sinners and to be condemned by the iust iudgement of God yet notwithstaÌ„dinge dispayre not in your sinnes belieue the Gospel which sayth that God to saue sinners sent his onely begotten sonne into the worlde that euery one which belieueth in him should not pearishe but haue life euerlasting Beleue therefore in the sonne of God the sauiour of the world By fayth taste of the gyftes of God Iohn 3. by faith Ioyne your selues vnto God A. If any man doe demaunde howe Marke here seperateth repentauÌ„ce from the doctrine of the Gospell when as notwithstanding it depeÌ„deth of the Gospell you may finde how to answere it in the fourth of Mathew 16. As he walked by the sea of Galile he sawe Simon and Andrew his brother casting nets into the sea for they were fishers A. As concerning the exposition of this verse in which is intreated of the calling of certayne of the Apostells reade the fourth Chapter of Mathewe 21 And they came into Capernaum and straite way on the Saboth dayes hee entered into the Synagoge and taught And they came into Capernaum BV. These things also doe pertayne to the place of doctrine and do shewe how greatly men ought to endeuoure them selues to preache the Gospell because the Lord him selfe preached
the commaundementes of the Lawe By which is proued that God is not Delyghted wyth Mans fayned worshipinges that the whole course of humane lyfe is erroneous so soone as he forsaketh the Lawe of God Therefore Luke calleth Zacharias Elyzabeth righteouse because they walked in the coÌ„mauÌ„demeÌ„ts of the Lord because they were accepted for such before the Lord. For they are not therefore called iust because they obserued al the coÌ„mauÌ„dements of the Law euen as Iob was called iust because hee perfourmed the whole Lawe but because they beinge receiued into the fauour of God then also they pleased him with their workes the which hee wayghed with fatherly compassion and not with extreame Rigor For althoughe wee doe all those thinges which are commaunded vs to doe Luk. 17.10 yet notwithstandinge wee are vnprofitable seruaunts For what doth God owe vnto vs Coulde euer aâ—y man fulfill the Lawe Or shall a man bee counted ryghteouse for doinge one or two Goodworkes being a traÌ„sgressor of al the rest of the workes of the Lawe This were very absurde Or shall he bee counted righteouse for many good workes sake if so bee hee bee guilty of transgression in any poynte No man dare affyrme this the prescript of the Lawe denyinge the same and proclayminge all those to be accurssed which doe not all their Lyfe time fulfill all the commaundementes of the Lawe Finally is there any worke which deserueth not to be condemned of impurity or imperfection And how shoulde it bee then in his sighte for whom the stars are scarse cleane inough Iob. 15.14 nor the Angels righteous inough Thus we are constrayned to graunt that there is no goodwork which is not polluted with transgressions and with his owne corruption that it may be without the honor of righteousnesse Therefore it coÌ„meth of the righteousnesse of fayth that workes are counted righteouse before God which otherwise are impure vncleane vnperfecte and vnworthy his presence deuine Righteousnesse of fayth Zacharias and Elizabeth therefore were ryghteous because God imputed not vnto theÌ„ their sinnes Sinne is in the most holy for they also were not without their corruptions But God accepted their obedience though it were vnperfect because they bended them selues to serue the Lord. An example hereof we haue in Abraham Coulde hee doe a more notable deede than to bee willing to offer his only sonne But shall we thinke that he was so willing to obay and fulfill that which the Lorde had commaunded that he wauered doubted nothinge at all No doubt the fleshe wonderfully rebelled But seeing hee withstoode the same we must acknowledge the greater constancy to be in him But yet if hee come before the tribunall seate if God enter into extreame Iudgment with him shall he thinke you be founde so perfect that nothing is wanting No verely seeing the very starres as we sayd before are impure in his sighte Such are all the works of his sayntes but God of his fatherly mercy and compassion accepteth them for righteouse and perfect Therefore they are sayd to walke in the commaundements of the Lord and to be righteous In all the Lawes and Ordinaunces of the Lorde C. Betwene Lawes and ordynaunces this is the difference that the name of Ordynances is properly referred to the exercises of piety deuine worship but the first is more generall and pertayneth as well to the worship of God as to the duties of Charity For the Hebrew worde which signifieth statutes and decreese is turned by the Greeke Interpreter to Iustifications for the which our Englishe translation hath Ordinances But the Hebrew worde in the holy Scripture signifieth Ceremonies by which the People exercised them selues in the worship of God and in the confession of fayth And althoughe Hypocrites are in this parte very curious and dilligent yet notwithstanding they are far vnlike Zacharias and Elizabeth For the sincere Worshippers of God as were these two do not imbrace naked and bare Ceremonies but bending them selues wholly vnto the truthe doe obserue them spiritually But impure and Hypocriticall men althoughe they dayly weary them selues in externall Ceremonies yet notwithstandinge because they obserue them not as they are commaunded of God they do nothing but trifell and loose their labor To be shorte in these two words is comprehended the whole lawe Obiection But if so be Zacharias Elizabeth were irrepreheÌ„sible in keping the lawe they had no neede of the grace of Christe for the full obseruation of the law bringeth lyfe and where there is no transgression of the same there is no condeÌ„nation We answere Ansvver that this coÌ„mendation which is heere geuen vnto the seruantes of God is to be taken with exception For we must consider how God dealeth with them namely after the lawe and couenaunte which hee hath made with them The first principal poynte whereof is the free recoÌ„cilliation daily pardon by which hee forgeueth their sinnes Therefore they are couÌ„ted iust irreprehensible because their whole life testifieth that they are geuen to righteousnes that the feare of God raigneth in them so long as there is in them a certayne paterne of holinesse But seing their godly study is far wyde from perfection as we said a litle before it cannot please God without pardon Wherefore the righteousnes which is coÌ„mended in them dependeth vpon the free Mercy of God whereby it coÌ„meth to passe that he imputeth not vnto them the vnrighteousnesse which remayneth in them Thus wee must of necessity expounde whatsoeuer is found in the scripture coÌ„cerning the righteousnes of man leaste wee ouerthrowe remission of sinnes the which righteousnes of man can no more staÌ„de without the sayd remission then can a house without a foundation righteousnes by imputation And here the foolishnes of the Papists may bee easely refelled They set this which is here attributed to Zacharias against the righteousnes of fayth the which as it is most sure that it floweth from the sayde righteousnesse so it is meete that it be subiect vnto the same or at least that they concur agre together And vayne is their fallacie which they builde vpon one worde Iustifications say they are called the coÌ„mauÌ„dements of the law therefore they Iustefie vs. As thoughe wee denyed the true righteousnes were geuen in the law or blamed the doctrine for not iustefâ—ing and not rather our owne fleshe Therefore although we confesse a hundred times that Lyfe is contayned in the coÌ„maundements of the Law yet notwithstandinge men shall haue no profite thereby which by Nature are quite contrary to the Lawe and being now regenerate by the Spyrite of God are not withstandinge as yet farre from the perfect obseruation thereof That no man coulde finde any falte with them B. This agreeth with that which Paule requyreth a Byshop to bee namely irreprehensible 1. Tim. 3.2 That is to saye they led such a lyfe that no man coulde Iustly reprehende them Namely not onely from euell but
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
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
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
other men are Secondly hee reckeneth vp his owne Vertues He denyeth himselfe to be as other mē are because he was not guilty of those offences which were cōmon in the worlde And it may be that hee was not in the sight of men an Extortioner an vniust person an Adulterer and yet notwithstanding his prayer is abhominable in the sight of God because it is ioyned with a vaine Confidence of workes 12. I fast twyse in the weeke I geeue tithe of all that I possesse C. In that he boasteth that hee dothe faste twise a weeke and that he gieueth tyth of al his goods it is as much as if he should say that he did more thē the law required Euē as the Monks bost of their works of supererrogation as though it were a small matter for thē to fulfill the whole Law of God For although euery man is bound to geue thankes vnto God according to the measure of those vertues which he hath receiued Yet notwithstanding there are two thinges to be noated the fyrste is that we be not puffed vp with a certain trust as though we had satisfyed God Secondly that we waxe not proud in contemning our Bretheren In bothe these the Pharisie offended because he falsely challenging righteousnesse to himselfe attributed nothing to the mercy of God secondly he condempned all men in respecte of himselfe And thankes geuing had not ben disalowed of Chryst if it had not ben defiled with these two vices For the onely hope of the Godly so longe as they are vnder the Infirmitie of the Fleshe is the onely Sanctuary of Gods mercy in the which they repose their whole Saluation This Pharisie praied voide of care And although his confession seemeth to proceede from humillitye because he confesseth that whatsoeuer he hath it commeth of God Notwithstāding because hee exempteth himselfe from the number of sinners He is iustly reiected w his praye For he which is most holy ought notwithstandynge to acknowlege himself to be falty in many thinges thus doth the iust man hee confesseth from the Bottome of his heart that he is a sinner Furthermore when we pray we ought not to consider so much how gretly we haue profited but what we want as yet and to this wee ought to bende our whole minde C. But it may be demaunded how he was endued with so much holines which was blinded with so greate pryde and disdayne For so greate Integritie doth not come but from the spyrit of God which assuredly raigneth not in hipocrites Wee answer that he deceiued himself with an outward shewe of Vertues as though the inwarde and secrete vncleannesse of the heart were not required Wherfore though his heart were full of wicked lustes and desires yet notwithstanding because he iudged onely after the outward shew he bosted of his innocēcie Also it is to be noated that God in no place of the Law commaunded hys Seruauntes to faste twise a Weeke or weekely Wherefore this fast was a voluntary exercise withoute the prescripte of the Law 13. And the Publican standing a farre of would not lyfte vp his Eyes to Heauen but smoate vpon his brest saying God be mercifull to mee a sinner R. As in the Pharisie we haue had an Example of hypocriticall and Wicked righteousnes before God so in the publican we haue set before as an exāple of true repentaunce by which wee attaine true righteousnes before God For this publican though hee had no countenaunce or credit in the sighte of the world yet notwithstandinge hee obtayned true Righteousnes Would not lifte vp his eyes to heauen C. The meaninge of Chryste heere to geue a General Rule as though it were needefull to caste downe our eies toward the Earth so often as we pray but hath onely geuen vs here signes of humillitie the which vertue hee commendeth vnto his Disciples And in this humillitie consisteth if so be we forget not our sinnes but in Condempning our selues preuent the iudgement of God and doe also cōfesse our owne vnrighteousnes that we may be reconciled vnto God And to this ende pertaineth shame which is alway ioyned with repentance For the Lorde pryncipally standeth vppon this that the Publican seriously acknowledgynge himselfe to be miserable and in daūger of vtter Destruction fleeth vnto the mercie of God and distrusting himself placeth his whole hope onely in the clemencie of GOD. C For although hee bee a sinner yet hoping of free pardon he doubteth not but to finde God Fauourable vnto him sayinge God bee mercifull to me a sinner He vseth a very short prayer But the purpose of Chryst is onely to shewe that this man reposed his truste in the mercy of God alone For it is commonly se that they which are of a contryte heart can not expresse that which they woulde and are constrayned also with Shame to speake softely The which two are alway ioyned together where true acknowledging of sinne is that is to say This griefe this shame the one expressed in his gesture and the other in his prayer And in that he imploreth mercie he sheweth in what he trusteth for he bringeth nothing with him but the confession of his faulte So that he entereth not into that presence of God to excuse himselfe neyther doth he alleadge any merites or satisfactiōs but to obtaine fauour hee acknowledgeth himselfe vnworthie of the same And verelie seeing onely remission of sinnes doth bringe vs into Gods fauour we must needes begin at the same if so be we desire to haue our Prayers acceptable vnto him If any man moued by this place demaunde whether nothing els is to bee requyred at the handes of GOD but Remission of sinnes We aunswer that Chryst ment not to describe here a forme of prayer but only went about to reprehend that false counterfeite Righteousnesse wyth the which hypocrites being puffed vp reiect the grace of God 14. I tel you this man departed home to his house iustefied rather then the other For euery one that exalteth himselfe shal be brought lowe and he that humbleth himself shal be exalted C. Here he applyeth his parable that we are not iustefied by merite but by the grace of God Rather thē the other C. This is an improper comparison For Chryst doth not preferre the Publican before the Pharisei as thoughe Righteousnesse belonged vnto them both but meaneth that the publicane was accepted of God whereas the other was wholly reiected And this place plainely teacheth what it is properly to be iustified namely to stād before God as if he were righteous For the Publican is not therefore sayde to be iustefied because sodainely hee got a new quallity but because his sinnes being taken away he obtained grace Whereuppon it followeth that righteousnesse consisteth in Remission of sinnes Therefore as a wicked confidence and truste did pollute and defile the Vertues of the Pharisie that hys Integritie which was commendable in the sighte of the worlde was of no pryce before God euen so the
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
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