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
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
1. Cor. 8.6 and there is one Lord Iesus Christe by whom are all thinges and wee by him And thus hee is declared to bee not onely Maister teacher to whom when hee teacheth we must geue eare but also a Prince to whose gouernmente wee must be subiect and whose commaundement wee must obay For the Father hath geuen vnto him in his house the Dignity of the first begotten that hee might haue the Superiority ouer his Bretheren with power and might order and dispose the ryches of the Inheritaunce In the City of Dauid Before in the fourth verse Luke saith that the City of DAVID is called Bethlehem Hee noteth dilligently the place of the Natiuity bycause of the truthe of the Prophesie written by Micheas Miche 5. of the which Mathew maketh mencion M. As if hee shoulde say Math. 2 6 searche and consider what GOD hath Promised to DAVID and what MICHEAS hath prophesied cōcerning Bethlehem compare those thinges with these wordes and yee shall see that the most true GOD hath performed those things at this day which he had promised to the Fathers in many Ages from the beginninge C. Therefore the Angell framed his speache to his Hearers which were not altogether Ignorant of the promised redemption and hee Ioyned the Gosple with the Doctrine of the Law and the Prophets euen as the same sprang thereof 12. And take this for a signe Yee shal fynde the Chylde vvrapped in swadlinge Clothes and layed in a Maunger BV. Least the Sheepheardes shoulde doubt of the new wonderfull tydings for credits sake he geueth vnto them a signe saying Experience it selfe and the truth of the matter shall certifie you that I haue toulde you nothinge but truth Goe yee therefore to Bethlehem and seeke the newe borne Childe whom I haue preached to be Christe the Lord yee shall finde him wrapped in swadling Clothes and layed in a maunger The Angell imitateth the cōmon maner of men For we are wonte in great and doubtful matters to Ioyne signes vnto our Wordes Wherein the goodnesse of God doth shine framing himselfe to our infirmities C. Moreouer the Aungell preuenteth an offence by which the Faith of the Sheepheards might easely haue bene hindered For what a scorne is it to see him lying in a maunger which is promised of God to bee a King and the only Sauiour Therefore least so vile base a Condition in Christe should discourage the Sheepheards from in belieuing in Christe the Angell telleth them aforehande what they should see And the Lorde vseth this order dayly towarde vs which may seeme in the Iudgmēt of man ridiculouse and absurde For by the Voyce of the Gospell which is come from heauen hee commaundeth vs to imbrace Christ crucefied and he setteth signes before vs in earthly and transitory elements which may exalte vs into the glory of blessed immortality So hee promisinge vnto vs spirituall righteousnesse setteth before our eyes a litle Water and promisinge the euerlasting life of the Soule hee sealeth the same with a smale taste of Bread and Wyne Wherefore if so be the Rude stawle did not offend the Sheepheardes nor stay them from seeking Saluation in Christe nor from submitting themselues vnto his gouernment no signe be it neuer so contemptible ought to obscure his Glory in our sight but that wee shoulde adore and worship him especially seeinge that hee is now ascended into heauen and sitteth at the righte hand of his Father BV. This signe which is geuen to the Sheepheards is not agreeinge to humaine sence but is quite contrary to the Wisedome of the fleshe Wherefore they had to beholde and consider another thinge and in their mynde to apprehende another matter God accordinge to his maner doth not set before vs glorious things to the ende hee mighte confounde and ouerthrow humaine reason 13. And straite way there was wyth the Angel a multitude of heauenly Souldiers praysing GOD and sayinge 14. Glory to GOD on high peace on the Earth vnto men a good will C. The Euangelist accordinge to the maner of the Scripture calleth the Angells heauenly Souldiers the similitude beinge taken from earthly Princes This verely was done that he might haue the greater Maiesty For although the glory of God was in parte reuealed in one Angell yet notwithstanding GOD would more gloriously adorne his sonne and that as well for our confirmation as for the Sheepheardes With men the credite of two or three witnesses is sufficient to take away a doubt but the heauenly Army with one consent and one voyce geueth testimony vnto the sonne of God How obstinate then shall we be if we singe not to this cōmon title of the Angells by which out saluation in Christe is celebrated Whereby we gather how detestable a thynge to GOD vnbeliefe is which troubleth this sweete Harmony of Heauen and Earth Moreouer we are worse than brute beastes if the Songe which the Angells sunge with one consent to geue vs an example doe not kindell in vs both faith also a desire to praise God Vnity of faith commended to vs by the song of the Angells Moreouer God by this melodious Harmony cōmendeth vnto vs the vnity of faith and exhorteth vs to sing his prayses with one cōsent vpon the earth A. The which Paule wisheth may be geuen to all the Godly when hee writeth thus Rom. 15.5 The God of all patience and consolation graūt you to be like minded one towardes another after the ensample of Christ Iesus that yee all agreeinge together may with one mouth prayse God c. Glory to God on high Bu. That is to say Glory be vnto God which dwelleth in the highest R. By these words they geue to vnderstande that firste of all their office is to prayse God with a lowde voyce continually Whereupon in the Prophet the Seraphim doe cry the one to the other Holy Holy Holy Lord God of Sabaoth Esay 6.3 all the whole Earth is full of thy Glory But to prayse God is not onely in words to geue vnto God glory and holinesse but it is also to confesse the power righteousnesse holinesse goodnesse truth and happinesse belonge to God alone and that God standeth in neede of nothinge but that all creatures stande in neede of him also that God can bee benefited of none but that it is hee which benefiteth all C. Moreouer the Aungells begin with thankes geuinge or with the praises of GOD bycause the Scriptures in diuers places teach vs that wee are Redeemed from death to this ende that wee mighte shewe our thankefulnesse towardes God as well with our tongue as with our workes Therefore let vs remember that this was the finall cause why God hath reconciled vs vnto him by his only sonne that by the reuealinge of the ryches of his Grace and exceedinge mercy hee might glorifie his name And at this day looke how much any one of vs is incouraged by the knowledge of his grace to set forth the
conuersion he did not refuse to goe nor yet to be partaker of of their Feastes Therefore so we ought to shun euil men and Sinners that we seeme not to consent vnto theyr sinnes but rather seuerely to reproue them But if so be we may ioyne with them in any matter to edification we ought not to neglecte that occasion to winne them But it belongeth to those which haue no care for the Glory of Chryst for Profite and pleasures sake to winck at the wicked and to be theyr Table Companions Notwithstanding wee oughte not to denye the necessary thinges of this Life euen to the VVicked and reprobate because wee muste feede the Enemy Thus Chryste behaued himselfe and thus also all they which are endued wyth his spirite behaue themselues It is manifeste that the Lord did thus by the present history For it may be that this Symon and other Pharises also which were at the Feast swelled and were pufte vp wyth truste of theyr owne Righteousnesse This therefore hee purposed to cure both by his owne Woordes and also by the Example of the sinfull woman and for this cause he dyd not refuse to to come vnto theyr Feasts neither seeking of them Temporall thinges nor yet wynking al theyr sinnes 37. And behold a Woman in that city which was a sinner as soone as she knew that Iesus sate at meate in the Pharisies House she broughte an Alabastar Bexe of Oyntement Which was a sinner C. The purpose of the EuaÌ„gelist Luke in these Wordes is to noate what the condition of the Woman is and what the common Opynion of all men was concerning her For although her sodain conuersion had made her another in the sight of God theÌ„ she was before Yet notwithstanding as yet the shame of her former life was not as yet forgotten amonge men Therefore in the common iudgement of men she was a sinner that is to say a person of wycked and dishonest life B. Furthermore that this sinfull Woman was not that Mary the Syster of Lazarus of whom Iohn maketh mention Iohn 12. how that she anoynted the lord nor yet that Mary of Galile of whome Luke maketh mention in the Cap. followinge they may easely perceiue which are but meanely exercised in the Scriptures and are not contentions And when the Euangelyst calleth this Mary a sinner hee meaneth not that shee was a Sinner as all men Generally are sayd to bee Sinners but hee meaneth that shee was a Woman of most wicked and Iewse Life Concerning sinners we haue spokeÌ„ in the nynth Chapter of Mathew the 10. verse A. Also concerning the Alabaster boxe of oyntment Read the 26. cap. of Mat. the 7. Verse 38. And stoode at his feete behynde him weping and began to vvashe his Feete with teares did wipe them with the hayres of her head and kissed his Feete and anointed them with the oyntment C. Here we haue set forth vnto vs as in a Glasse the humanity gentlenes of Chryst who retaineth the same mind also at this day in calling al men vnto him Therefore no feeling of sin ought to terrefie vs from comming to him so that we come with the like mynde that this Woman did and be sure of oure selues that we wil not take the repulse Furthermore in this woman wee may see the force of true repentaunce who fearing no man followed Iesus euen to the â—able and wept so plentyfully that she watered his feete wyth her Teares She had felte the stynge of Death shee had felte the grace of God in Chryste this made her to set shame and feare aside so that she myghte disclose vnto him the whole grief of her mynd at whose hands she hoped to haue Consolation And althoughe there was shame in her in that she stoode at his feete and durst not come neare yet notwithstanding the same was such that it did nâ—t let her from commyng vnto Chryst For there is some shame ioyned with fayth In the which thing we doe see that we obserue no meane For eyther we are paste shame or else so fearefull that we thinke we haue no accesse vnto him Therefore let thys Woman be an example vnto vs. The prophet in like maner saith Vpon the Multitude of thy mercy I will enter into thy holy Temple Psal 58. Otherwise the Temple is shut vp against vs. After that agayn he saith I wil Worship in thy feare Let vs enter into the Temple of the Lord with Dauid but let our enâ—erance be vppon trust of his mercy and goodnes and let vs worship with Feare not with presumptuous bouldnes For Faith ought not to make vs presumptuous or past shame This Woman is modest yet notwithstanding she commeth ioyning to her modesty Fayth and to her Faith modestie Weping This is a signe of true repentance for weping proceedeth from sorrow B. In that shee stoode weping at the feete of Iesu we may coniecture the Chryste with the rest did sit aloft vpon a bedde prepared in maner of a Table according to the maner of that people in old time so that she standing might touch his feete C. This sorrow proceedynge from the knowledge of sin is a wholesome and continual companion of Repentance whether it goe be ore or follow A. Of the which the Apostle Paule writeth in his epistle to the Corinth And anoynted them with the oyntement B. This may seeme to some to be cost bestowed in vaine â— Co. 7 10 because it was a precious oyntment as may appeare in that it was put into an Alabastar boxe But let no man say that it was superfluous coste for shee dyd well because Chryste was presente who ought to be worshipped not with one kynd of Worship onely Howbeit we ought not follow this VVoman in worshippyng God with oyntment In that she brought Oyntment being moued with the reuerence of Chryste it was a signe of true loue because shee would spend for the honor of the Lorde that thinge which was pretious Shee came therefore vnto Chryste with sure trust to whome Grace onely gaue her the way she came not impudently but brought with her true repentaunce with true Loue which shee declared by the effusion of the Oyntement 39. When the Pharisie which had bidden him saw it he spake wyth in himselfe saying If this maÌ„ wer a Prophet he would surely knowe who and what maner of VVoman this is that touched him for shee is a Sinne. The Pharisey thinketh in himselfe that Christ is no Prophet and that it is not the Office of a Prophet to receiue all without Respect and that Christ was polluted by the womans presence and dishonered SimoÌ„ is deceiued because he iudgeth of Chryst after his own fantasie the which belongeth to proude men easely reiecting that which they thinke vnmete for theyr person Hee is deceiued also in iudging the woman according to her former life for meÌ„ must rather be iudged according to theyr present state for God can alter and change men euery
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
but a spark of the deuine light What shal become of vs miserable men if so be the Maiesty of God appeare vnto vs at the full Thus wee are taught by the example of the holy Fathers that none haue the feelinge of Gods presence but they which feare and tremble at the sight of him and that they are very blockishe and dull which carelesly neglecte his voyce Let men therfore ceasse to stand in their owne conceipte and let them humble them selues before God 13. But the Angell sayd vnto hym feare not Zacharie for thy prayer is hearde and thy wyfe Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn But the Angell sayde vnto hym C. God doth manifest his glory vnto the electe that they mighte not bee swallowed vp with feare and tremblinge but onely that they forsakinge the vayne truste in themselues may with humility beholde God hym selfe Zacharias is amazed and abashed wyth feare and yet he is not destroyed therewith For God did moderate his deiection that hee might bee cast downe so farre as was profitable for him Therefore so soone as God hath beaten downe the pryde of the fleshe in hys faythfull hee lyfteth them vp by reachinge vnto them his hande But he dealeth otherwyse with the Reprobate For so often as they are brought before the tribunall seate of God they are ouerwhelmed wyth desperation And this God gieueth vnto them as a iust rewarde for their vayne delightes by which they gieue ouer them selues to sinne Wherefore wee must imbrace this consolation by which the Angell comforteth Zacharias namely that we must not feare when God is fauorable vnto vs. For they do much deceiue themselues who to inioye Peace hyde themselues from the Face of God when as wee must seeke peace in him For thy prayer is heade C. Zacharias mighte seeme to haue done amisse and contrary to his duety if he entering into the Sanctuary in the name of the whole Multitude prayed as a priuate man to haue a Childe For the Priests Offyce was takinge vpon him a publique person as forgettinge him selfe to pray for the coÌ„mon wealth of the Church Yf so bee we say that there was no absurdity in this that Zacharias hauing finished the speciall part of prayer thought next of all pryuately vpon himselfe the solution shal not be much amisse B. For the high Priest when hee entered into the Tabernacle is sayd to pray for himselfe Leui 16 17. for his family and for the whole Congregation C. But it is scarse lykely that Zacharias prayed then to haue a sonne for the obtayning whereof he had no hope by reason that his Wyfe was well stricken in age Neyther can we gather by the words of the Aungell any certayne moment of tyme. Wherefore we simplely vnderstande it that his prayer was heard at the last which longe before he had made vnto the Lorde B. For the Saynts without any offence vnto God may pray for the obtayninge of a chylde and for other externall benefites if so be they haue this first in their mynde Hallowed be thy name Mat. 6.9 Thy Kyngdome come Thy will be done And whereas the Fathers so earnestly desired Chyldren Chryste was the cause thereof who as yet was not exhybited vnto the Worlde whom euery man desiered to come of his Seede Exod. 23.26 Deu. 7.13 Howbeit we and they haue all one cause for that we counte the Procreation of Children the blessing of God Seeing therefore Chyldren are a testimony of Gods blessing it followeth that we may craue them at the hands of God vpon the foresayde condition And thou shalt call his name Iohn God was wonte in olde time to gieue names vnto those whom he chose to do great thinges agreeinge to the same as wee may see in Abraham in Sarai and in Iacob So our Lorde had the name of Iesus geuen vnto him and he himselfe afterward chaunged the names of the more speciall Apostells Herevpon also Iohn had his name geuen vnto him of God before hee was Borne Iohn 1.42 Mar. 3.17 whose office was to preach Christ presente vnto the Worlde and to poynte him out with the Finger Hys Office was to bee a Preacher of Grace and Mercy and therefore he receyued his name of Grace For him whom wee call Iohn the Hebrewes call Iohanan of the Hebrew verbe which signifieth to gratefie to endue to geue freely Therefore Iohanan or Iohn signifieth gratious and accepted who in deede was most acceptable whom in deede God had chosen to so notable an office of the Gospell with so great myracles But rather he was called gratiouse accepted because hee was a Preacher of the grace of God by Christe C. Therefore not only the grace with the which God did specially end we him is commended in this name but that grace also which his office was to bringe vnto all men In lyke manner whereas God gaue vnto him a name before he should be borne it was as it were a seale of the promise As if hee shoulde say To the ende thou mayest know that it shall not bee in vayne which I tell thee thou shalt call thy Sonnes name Iohn Euen when God promysed deliueraunce vnto the People by Moses hee addeth This shal be a token vnto thee that I haue sent thee â—o 3.12 After that thou hast brought the People out of the Lande of Aâ—gypte yee shall serue God vpon this Mountayne C. The force therefore and waighte of the name of the sonne of Zacharias amplifieth the time because God imprinteth in him a token of his Grace before he is borne 14. And thou shalt haue Ioy gladnesse and many shall reioyce at his byrth And thou shalt haue ioy C. In that the Angell promyseth Ioy hee sheweth that the same shal be not onely for the Childe but for some greater matter For an olde graue man is not Ioyfull and glade for a tryfell Wee are all glad for receiuinge children but afterwarde cares aryse especially when they doe degenerate are not according to our mynde Here is no such thinge For the Angell sheweth that the sonne of Zacharias shal be such a one as hee durste not aske for And many shal reioyce at his birth C. The Angell goeth farther shewing that the same shall not bee a domesticall Ioye for the Parentes to haue alone but belonging to strangers also to whom the Fruite of the Natiuity shall come Therefore the wordes of the Angell are as much as if he had sayd that a sonne should be borne not to Zacharias onely but also to bee a Teacher and a Prophet to all the People B. Whereupon his Father afterward did Prophesie of him thus And thou Chylde shalt bee called the Prophet of the hyghest for thou shalt goe before the Face of the Lord to prepare his wayes C. Papists haue abused this place to bring in the Prophane maner of celebrating the byrth of Iohn But to omit their magical practises in hallowinge that
equall Wherefore hee looketh onely vnto those thinges that be belowe Therefore the more lowe and abiect that thou arte the more earnestly doe the Eyes of the Lorde beholde thee As testefieth the Scripture specially the Psalmes as where it is sayd Who is like vnto the Lorde our God that hath his dwellinge so hyghe Psal 113.7 Psal 138.6 Who abaseth hym selfe to beholde thinges in the Heauen and in the Earth Hee rayseth the needy out of the dust and lyfteth vppe the poore out of the Dunghill Also The Lorde is highe yet hee beholdeth the lowly but the proude hee knoweth a farre of Wherfore he can abide neither knowledge nor power nor any other thing for the which a man is proude or conceyueth any truste For hee hateth all pride For loe now from hencforth C. By these wordes she geeueth vs to vnderstand that this benefite of God shal be remembred for euer Wherefore if it were so notable that all men ought to talke of the same it became not Mary her selfe vpon whom it was bestowed to be silent And note that the Virgin Mary doth ground nothing vpon her owne blessednesse but acknowledgeth all that shee hath receiued to proceede from the grace of God I shall sayth shee be counted blessed throughout all generations Came this blessednes by her owne vertue or because she sought this praise Nay she rather imputeth the same only to the worke of God saying 49. Because hee that is mighty hath magnified me holy is his name C. Here shee playnely acknowledgeth God to be the author of her blessednes As if shee should say I am called blessed not that I haue obtayned blessednesse by my owne vertue but because God which is mighty hath wrought a wonderfull and straūge worke in mee a silly maide They shall so call me blessed that they shall know the same to be the worke of the Lord and not myne And in very deede they do truly preach Mary to be blessed which do acknowledg Christe to be the author of all felicity whom we haue receiued a perfect man through her And hereby wee see how farre the vayne Papistes differ from the Virgin Mary The Virgin MARY superstitiously honoured of the Papistes who rashly setting her forth with their vayne Immaginations do almost make no account of all those graces which shee hath receyued from God They heape vpon her mighty nay rather proude tytells callinge her the Queene of Heauen the Sea starre the way of saluation the gate of lyfe yea Life it selfe sweetenesse hope and saluation Yea Sathan hath brought them to such impudency and madnesse that they haue made her Ruler ouer Christe For this is their continuall songe Roga Patrem inb◠Natum that is pray the Father commaunde thy Sonne Seeinge none of these things proceeded from the Lord the holy Virgin in one worde confoundeth them all when shee placeth her whole glory vpon the benefits of God For if shee be to be remembred for this cause only namely for the God hath magnified her there is no place left for fayned tytells which come from men Moreouer wee can doe her no greater dishoner than to take from the sonne of God that which belongeth vnto him to adorne and magnifie her with that which is taken from him Nowe let the Papists goe and cry that we are iniurious vnto the mother of Chryste because wee reiectinge the lyes of men onely set forth the benefites of God in her But we geue vnto her that which is most honorable and these false worshippers spoyle her of the same For we willingly imbrace her as our schoole-maistresse and obay her Doctine and Commaundements Verely that which shee speaketh is not obscure the which not regarded but contemned the Papistes so much as lyeth in them doe discredite her sayinges But let vs remember that a common Rule is heere prescribed in praysinge both of Aungells and also of men that the Grace of God may bee magnified in them Euen as also nothinge is praise worthy which cometh not from the same When she sayth GOD which is mighty hath magnified mee Shee geeueth vs to vnderstand that God had no helpe from any other Gods povver hath the preheminence that his Power alone mighte haue the preheminence And holy is his name C. This is the second part of the songe in the which by generall Sentences the holy Virgin commendeth the Power of God his Iudgementes and mercy For this is a full sentence and not ioyned to that which wente before Mary had exalted the grace of God of the which shee had experience in her selfe Hereuppon takeinge occasion Shee proclaymeth his name to bee holy and his mercy extended through all generations R. And the name of God is taken for his power oftentimes for God him selfe as hee manifesteth him selfe vnto vs. Reade the 6. Chapter of Mathew the 9. verse That also is properly called holy which is seperated from the prophane and common vse of thinges And that which is seuered is kepte in secret Whereupon that which is holy is also called hidden GOD therefore is called holy because his workes are hidden farre from humane reason and are so wonderfull that mans wisedome cannot comprehend them For God worketh glory by ignominy Ioy by sorrow happines by misery and life by death Than the which manner of working what can bee sayd to be more wonderfull And this wonderful maner of workinge was also declared in Mary Moreouer the name of God is called holy because it deserueth the chiefest reuerence So that so often as mencion of GOD is made wee must therewithall remember his reuerent Maiesty 50. And hys mercy is on them that feare him from Generation to Generation And his mercy is on them that feare him A. This sentence is taken out of the couenante of God C. Where it is sayd I will bee thy God Gen. 17.7 the God of thy Seede for euer Agayne Shewinge mercy vnto thousandes of them that loue mee Also Exo. 20.6 I am God shewing mercy vpon a thousand Generations Moreouer Deut 7.9 Hee hath alway remembred his Couenaunt Psal 105. ◠and promise that hee made to a thousand Generations By which woordes the Lord doth not only testefie that he will be like himselfe but doth also expresse his continuall fauoure which he beareth towarde those that are his that after their Death hee may Loue their sonnes their posterity foreuermore Wyth this continuall Loue God loued the posterity of Abraham because hee hauinge once receiued the Father Abraham into his grace and fauoure made an euerlastinge couenante with him But because not all which came of Abraham after the fleshe are the true Sonnes of Abraham Mary restraineth the effecte of the promise to the true worshishippers of God saying On them that feare him A. That the wicked might not be proude by the pretence of the name this is spoken for they are puffed vp with vayne security Rom. 2.17 as sayth
his hand lifted him vp being prostrate and layed on the Grounde Religion was a thousand wayes contaminated In publique Doctryne there was nothinge sincere the gouernment of the Church was quite out of order nothing appeared but mere barbarisme the pollitique gouernment was ouerthrowne the body of the people was rent torne by the Romaines by Herod as by brute Beasts Wherefore the more gloriouse was their deliuerance which they had no hope to enioy And that which the Lorde did then hee doâ—h also dayly For those are his whom he helpeth and deliuereth For that must be fulfilled in vs which happened vnto the people of the Iewes If we fall there is no cause why wee shoulde dispayre let vs looke when the Lord shal stretch forth his hande to helpe vs. This is a notable consolation And by this name Israell hee comprehendeth the vniuersall Church of all the faithfull Israell is here called the Seruaunte of the Lorde as in many other places also because hee was admitted and receiued into the Housholde of GOD. B. But they are the true Israelites which imbrace Christe the Sauiour For all which are of Israell are not Israelites before GOD but onely they which are partakers of the promise Rom. 9.7 Galat. 3.7 euen as Paule proueth in many words That hee might be mindefull of his mercy C. Mary sheweth the cause why a People proane to Destruction was receiued of God yea why GOD would lift them vp nowe that they are fallen namely that in sauing of them he might declare his mercy Notwithstandinge Shee sayth expresly the God remembred his mercy the which hee might seeme after a sort to haue forgotten in sufferinge his People so miserably to bee vexed afflicted For it is a vsuall thing to attribute Affections vnto God accordinge as men gather that hee is eyther angery or pleased with them Therefore God neuer forgetteth his mercye nor chaungeth his Affections But this is not alwayes knowne vnto vs but is oftentimes hid from vs. Therefore Mary sayth that it was Reuealed to Israell that God had remembred his mercy Thus it happeneth vnto vs oftentimes For we are often times so destitute and without all helpe that we cannot tell what to thinke els but the God hath forgotten vs his mercies When we feele that we are destitute of all helpe then let vs remember this that GOD hath holpen his seruaunte Israell And note here that hee calleth the promises of Saluation the mercies of God least any man should thinke that God is moued by any other thing then by his onely mercy to promise and to performe his promises then by the reuealed saluation in Christe 55. Euen as hee spake to our Fathers namely to Abraham and to hys Seede for euer Euen as hee spake to our Fathers C. Bycause mens myndes do not conceiue the Mercies of God no farther then he offereth and testefieth the same by his word here Mary reduceth her selfe and others to the Promises teachinge that God hath bene faithfull and constant in his promises In this sence God is oftentimes called Gentle and true bycause wee shall neuer be perswaded and assured of his good will towarde vs excepte wee remember his worde by which hee hath bounde him selfe vnto vs which worde also doth couple tye with an inseperable knot our saluation with the goodnesse of God Moreouer Mary sheweth by the same wordes that the Couenaunte which God had made longe before with the Fathers was free and without deserte bycause there Shee deriueth the promised saluation from the mere mercy of God as from a well And hereby wee gather that shee was wel exercised in the doctrine of the scripture Mary exercised in the scriptures Euery one at that time looked for the Messyas but fewe grounded their Faith vppon such sincere knowledge of the Scripture Namely to Abraham C. After shee had spoken generally of the promises of God she coÌ„meth to the particuler as if she should say Hee spake not onely to the Fathers but to all their Posterity If you reade it appositiuely it seemeth an absurde alteration of the case For it ought rather to haue bene sayd To Abraham and his seede But it is not a simple apposition Bycause Marye doth not only shewe who those fathers were to whom God spake but doth also extend the force and the effect of the Promises to all the Posterity which were the naturall seede of Abraham Whereupon also it followeth that she speaketh of the solemne couenant which was specially made with Abraham his Posterity For other Promises which were geuen to Adam to Noe and to others did belonge to all Nations generally And to his seede That is to say to the posterity of Abraham Faith maketh the Gentiles the seede of AbrahaÌ„ Galat. 3.7 looking for Christe by Fayth as did Abraham C. For as their owne incredulity cut of many of the sonnes of Abraham and were deuided from the house and Linage of Abraham bycause they were Bastards euen so we which were Forrayners being ingraffed by faith are sayd to bee the true seede of Abraham B. For they which are of Faith saith the Apostell Paule are the Sonnes and seede of Abraham C. Therefore let vs knowe that God spake so in olde time to the Fathers that the grace offred vnto them pertayneth also vnto the Posterity Secondly that the Adoption of all the Gentiles was made by Faith that they might be the spirituall Sonnes of Abraham which were not so by Nature For Marye speaketh not here of Christ the Seede of AbrahaÌ„ as many to curiously write but of Abraham and of the Posteritye of Abraham to whom Iesus the Sauiour was promised For euer As if shee should say that the seede of AbrahaÌ„ should endure to the ende of the world 56. And Mary abode with her about three Monethes and returned agayne to her owne house C. Mary aboade with her Cosine almost three Monethes namely vntil the day of her Childbyrth For it is probable that there was no other cause of so longe tariance but onely this that she might beholde the grace of God which was tolde her of the Angell for the coÌ„firmation of Faith B. As therefore their friendship onely is true whom the grace of God linketh together in friendship euen so they caÌ„not by and by depart one from another which come together in the Lord except the same glory of God which broughte them together doe also put them a sunder the which glory they can better seeke beinge seperated in Body then when they are ioyned together notwtstanding in myndes they are neuer distracted And returned againe to her owne house A. There is no doubte but that Mary greatly reioysed in hearte in all this Iourney 57. Elizabethes time came that she shoulde bee Deliuered and Shee brought forth a sonne C. The suÌ„me of this story is that the birth of Iohn the Baptist was made notable wonderful by diuers miracles which foreshewed that there should be
him C. Zacharias doth not shew particulerly what the couenaunt of God doth containe but sheweth to what end God delt so louingly according to his mercy with the People to reduce them namely that they being redemed might geue themselues wholly vnto him and mighte make a vow to worship the Author of theyr saluation As therefore the efficieÌ„t cause of Mans Saluation was the free Mercy and goodnes of GOD euen so the finall cause is that men by leadinge a holy and Godly Lyfe might Glorifye his name The which is diligently to be noated that we being myndful of our Vocation 1. The 〈◊〉 may learne to vse the Grace of God in his place These senteÌ„ces I say are to be meditated that we are not called to vnclenes but to holines that we are redemed for a gret pryce 1. Co. 6â— not that we might bee the Seruauntes to fleshly Desires or to reioyse in vnbrydled Liberty but that Chryste might raigne in vs. That by AdoptioÌ„ we are made the Sonnes of God Tit. 2.11 that as children we might be obedient to our heauenly Father For in this appeared the goodnes and loue of God that we forsaking worldly desyres may liue holily godly and honestly Therefore Paule going about effectually to exhorte the faithfull to geue themselues vnto God in newnes of Life Rom. 52â— and to lay aside the olde man setteth before them the mercy of God The Scripture is ful of such Testimonies which shew that the grace of Chryst is greatly abased excepte we bend our selues vnto this scope and maâ—ke A. For this also is one end of our Election that we should be holy and vnblameable in the sight of God in loue Ephe. 1. â— euen as the Apostle Paule teacheth in his Epystle to the Ephesians We are therefore redemed and delyuered not to liue after the flesh but that we might serue the Lorde in feare 75. Wyth holynes and righteousnes before him al the daies of our life With holines and righteousnesse before him As God comprehended in two Tables the rule of Godly lyfe so here Zacharias pronounceth that we do then lawfully serue GOD when we frame our liues to holines and righteousnes For there is no doubte but that Holynes leadeth to the duties of Godlines which pertayne to the first Table of the law of the which Plato was not Ignorante But righteousnes is exteÌ„ded to al the duties of Charity because God requyreth no other thing at our Handes in the second table of the lawe â—ighteâ—usnes â—olines then that we geue to euery one that which is his owne And if any man seeke for this rule of Godly life let him loke for the same in the Law of God Before him Or. In his sighte Z. Hee seperateth and distinguisheth the holynes and Righteousnes which pleaseth men and by which it commeth to passe that wee appeare holy and iust be foremeÌ„ which is nothing else but mans immagined Hippocrisie from that which is acceptable vnto God and whych hee prescrybeth in his law Zacharias would haue vs to coÌ„sider that we are alwayes in the presence of God that he behouldeth our heartes to this ende that we might frame our liues vnto his will and Lawe that wee might doe all things euen as if he stode in his presence which is neuer absente which seeth all thinges For all thyngs are open before his eies and nothynge can be hidden from him C. Therefore it is not inoughe for the faythfull to order theyr liues wel onely in the sight of men beeause they muste liue according to the will of God who is not contented with external holines but doth principally behould the heart All the dayes of our life C. Least any man should thinke that he had don his duty when he had worshipped God a whyle Zacharias affirmeth that men are redeemed vppon this condition that they should endeuour them selues to worship God all the daies of theyr life And in very deede seeing the RedeÌ„ption the remembraunce thereof ought neuer to be drowned in Obliuion seing God hath adopted men vnto himselfe for euer theyr thankefulnes ought not to be momentany or for a short time to bee shorte seeing Chryst died and arose agayne for them it is meete that hee should be Lord of life and death Rom. 14.9 Therefore Paule commaundeth vs to lyue a holy and vpright life vntill the coÌ„ming of the greate God looking for the blessed hope and for the illustration or reuealing of the glory of the greate God and of our sauiour Iesus Chryst B. Therefore God will not haue of vs a momentany acknowledging of hys benefites but a perpetuall Tit. 2 13. during the race of our life He is euerlasting and is not chaunged Therefore hee whych acknowledgeth him can neuer be drawen away from his obedience for hee can finde nothinge that pleaseth hym better 76 And thou Chyld shalt be called the Prophete of the highest for thou shalt goe before his Face to prepare his wayes And thou Chylde C. Zacharias retourneth agayne to the commendation of the grace of Chryst but he doth it as it were vnder the person of his Sonne briefly defining the office of teachynge whereunto he was ordayned For althoughe as yet he doth not behould the gyftes of a prophet in the litle infant of eyght Dayes olde yet notwithstaÌ„ding tourning his Eyes to the purpose of God he speaketh as of a thing known BV. The Father therefore reioyseth ouer the infante because hee knoweth the excellencie of his Office and doth as it were prophesie The Prophet is as it were the interpreter of the Oracles of God a teacher also and a preacher in the Church by whom the Lorde speaketh vnto his Church reuealing his wyl as may be perceiued by the woords of Zacharias following and by the words of Mathew Where Iohn the Baptist is sayd to be preaching in the wildernesse of Iurie and saying Repente c. It is a most certaine Argument of Gods clemencie when God sendeth his Prophets to any People Math. 31. Prophets are a to â—eÌ„ 〈◊〉 Gods â—aâ—â—ur For the People cannot stande without Prophets For all things passe and slyde away The which may be sene at this Day where the Gospell is not preached For although there be in the same place many Godly men which are displeased with vngodlines yet notwithstanding none of them dare speake against the wicked or resiste theÌ„ but where there are faithfull Prophets they steppe forth and discloase wickednes and do openly crye out of it without ceassinge they exalte theyr voyce as it were a Trumpet and shew vnto the People theyr sinnes reprouing and condempning them to the ende the wicked might be ashamed and knowen and might be dryuen with feare which will not do well for the Loue of Righteousnes Question But could not GOD who can doe al things and whose wyll no man can resiste illuminate the harts of men with his spyrit that they might acknowledge and receiue
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
Gospell so to be made knowen amonge the Iewes that though he had forbidden his Apostles before to goe into the way of the Gentiles Ma. 10.5 and to enter into the City of the Samaritans yet notwithstandyng he had declared by many argumentes that his Gospell did also appertayne to the Gentiles and Samaritans Act. 8..4 and that the same should be reuealed and preached to them in due time that whych afterward came to passe 12. And as he entered into a certayn Towne there Met him ten men that were Leapers whych stode a farre of Nū 12 10 2. Ki. 3.29 4. Ki. 5.27 4. Ki. 15.5 R. The Leaprosie was in olde time a speciall token of the wrath of God as may appeare by these places noated in the margent Also this disease is numbred amōg the cursses of the Law as where it is sayde If thou wilt not harken to the voyce of the Lord De. 28.27 he will smite thee with the botch of Aegypte with the Emerauldes Leui. 22.4 Scaule and Maungines The which scaule and Maungines includeth in it the Leaprosy Num. 5.2 Also a Lepar was not suffered to eat of the holy thīgs he was also by Gods appointmēt cast out of the host Insomuch that it may planly appeare that there was iust cause why the same should be numbred among the cursses of the law punishments for sin 13. And put forth their Voyces and sayd Iesu Mayster haue Mercye pon vs. C. It appereth that they wer al endued with a certaine faith not only because they craue the helpe of Chryste but also because they geue vnto him the name of Mayster And that they called hym so from their heart and not faynedly it may appeare by theyr ready Obedyence For although they beheld the filthy and stynking Scabbe in their flesh yet notwithstanding so soone as they were commaunded to goe and to shew them selues to the Priests they wente without delay For withoute the impulsion of Faithe they would neuer haue gone to the Pryestes For how vaine a Thinge had it bene to haue shewed themselues to bee cleane from their Leaprosie except they had more regarded the promise of Chryste then the present beholding of theyr dysease They carry the visible Leaprosy in the Flesh Yet notwithstanding trustyng to the only word of Chryst they doubt not to professe themselues to be clean Therefore it cannot be denied but that there was some seede of Faith in their heartes Howbeit it is certaine that they were not regenerate with the Spirit of Adoption and yet for all that it is no absurditie to say that they had certaine beginnings of Godlynes Wherefore wee oughte to take the more heede least it happen vnto vs also that wee extinguish the Sparkes of Faithe when they beginne to burne For althoughe a liuely Faith neuer die hauing fast roote in the Spirit of Regeneration yet notwithstādyng wee see that a Temporall faith which is receiued of many vanisheth away by and by againe And this is a generall Disease that when we are in necessity we seke after God but when wee haue our desires vnthankefull forgetfulnesse banisheth away that former feeling of Godlines So in like manner hunger and neede beget fayth but fulnes and abundance destroyeth the same 14. Whome when he sawe hee sayd God shewe your selues vnto the Priestes And it came to passe as they wente they were clensed R. Beholde howe quickely they haue theyr desire C. For the aunswere of of Chryst is as much as if he had sayd that they were cleane For wee know that the Iudgement of the Leaprosie was committed to the Priests in the Lawe to discern the cleane from the vnclean So Chryst leueth vnto them their authority and maketh them witnesses approuers of his miracle Therefore we sayd that these men had a Godly reuerend estimation of Chryst who being as yet diseased conceiued oute of hand hope of health by his bare voice R. Therefore although it seemeth rydiculous that they shoulde offer themselues to the Iudgement of the priests before they were clensed yet notwithstanding they goe whether Christe cōmaundeth them and they obey his cōmaundement Therefore before they come vnto the Priests they haue theyr health C. The Papists very fondly go about vpon this place to build theyr cōfession auriculer ☞ We graunt that the Leapers were sent by Chryst vnto the Priests but not to whisper theyr sins in theyr Eares but rather they were sente according to the prescripte of the Law to offer Sacrifice and to shewe theyr cleanenes vnto the Priests from theyr Corporall Leaprosie But what fooles be these that thus goe about to discredite their confession For cōsider that ten went vnto the Priests but the tenth man onely came backe again vnto Chryst to geeue him thankes So that if they will haue this allegory to maintaine theyr confession they proue that but the tenth part came vnto Chryste which come first to them to confesse Read more in Mathew the eight Cap. why mention is made of the Priestes And it came to passe as they wente they were clensed C. Here the Deuine power of Christ and of his words appeared We are also hereby taught how acceptable the obedience of Faith is vnto God For hereof commeth such sodayne Health because they hauynge good hope doubted not to go at the cōmaundement of Chryst Wherefore if so be theyr temporall faith wantynge liuely roote brought forth such a goodly blossome onely and no perfect frute the which notwithstanding it pleased God to adorne with wonderfull effect how much more excellēt a reward shal our Fayth haue if so be it stand fast in God For although the health of the Flesh dyd nothing at all profit the nine Leapers to Saluation but only a tēporall gift for a Temporall Fayth yet notwtstanding vnder this tipe it is declared vnto vs how effectual true faith shall bee which is the gyfte of the Holy Ghost 16. And one of them when hee savve that hee was healed tourned backe agayne and wyth a loude Voyce praysed God And fell downe on his face at his Feete c. R. Horrible and monsterous is thys which we haue here set before our eies for the ten Leapers began to beleeue well in Chryst they also very well began to goe forwarde in the callynge of Chryst whereby they wonderfully attayned their health but amonge these ten one only and he of whome there was least hope that is to say a Samaritane perseuered and declared hymselfe to be thankefull vnto Chryste hys benefactor C. Hereby we see how few there are which do truly acknowledge the Grace of God Tourned backe It is vncertaine whether he tourned backe againe when he was halfe waye yea or no. Howbeit the words of Luke seeme playne to proue the same Notwithstanding it is likely that he came not to geue thākes before he had heard the Iudgement of the Priest Neither was it lawfull neglecting the Commaundement of Chryst to defraud the