rather lost his labour in teaching them three whole yeares thā he would at the first open their mindes Wee answere that although the fruite of his labour appeared not so quickly Aunsvver yet notwithstandinge it was not without profit bycause when they were endued with new light they felt also the profite of the former time For their mindes were opened not onely that they might euer after be apt to be taughte if any thinge were propounded vnto them but also that they mighte call to minde the Doctrine which before they had heard in vayne Furthermore let vs know that they learned to their profite by that three yeares ignorance that they attayned to newe vnderstandinge onely by heauenly lighte Notwtstanding we must note that the Apostles were not so cleane voyde of the lighte of vnderstandinge but that they retayned certaine small prynciples But bycause the taste which they had was very small this is sayd to be the beginning of true vnderstanding when the vaile being taken away they beholde Christe in the Law and the Prophets C. But some man may demaunde and say Question Seing Chryst here opened his Apostles myndes that they might vnderstand the Scriptures why was the holy Ghoste sent vnto them afterward To this wee aunswere Aunsvver that God doth woorke by litle and litle in vs and by Degrees Hee opened his Dysciples myndes so far forth as it was needeful for a time and he defferred their ful illumination vntill the sending of the holy Ghoste And wherefore they receiued the same Surely bycause they were to striue against the whole Worlde 46. And sayd vnto them Thus it is written thus it behooued Christ to suffer and to ryse agayne from death the third day C. Hereof cōmeth no small consolation that the same which was done vnto Christ happened long before although hee made him selfe manifest by infinite miracles yet notwithstanding the same were not so certaine as when we see it foretolde by the Prophetes For seeinge all the Prophets foreshewed the same and seeing we reade that whatsoeuer they prophesied was s fulfilled all doubting is taken away This place verely ought diligētly to be noted with great attencion of the minde By this place also their cauill is refelled which say that externall doctrine shal be superfluous if so be wee haue naturally no power to vnderstand the same For Christ after he had geuen the spirite of vnderstanding to his Disciples hee did not speake vnto them withoute fruite out of the Scriptures And although the sound of the Word doe vanish away from the Reprobate wyth out fruite yet notwithstanding it shall take from them all excuse And thus it behoued Chryst to suffer R. As if he should say The Scripture concerning the maiesty of the Kingdome of Chryst must be so vnderstoode that it teacheth the Kingdome of Chryste not to be corporal in this earth but rather that Chryst must suffer in this worlde crosse and death and by the same enter into the spyrituall maiesty of his kingdome For the first promise of al which we haue concerning Chryste geueth vs to vnderstand that he must suffer in this world The seede of the Woman shall treade downe thy head Gen. 3.15 thou shalt treade vpon his heele For to tread vpon Christs heele is to cast him into diuers afflictions and into corporall death The Sacrifices also which the Patriarkes vsed signified that Chryst should shed his bloude that is to say that he should dye And to rise againe from Death The The Scripture doth not onely make mencion of the Death and Passion of Christ but addeth also his resurrectiō For to omit those places of Scripture which do plainely prophesie that Christ shall rise againe there was neuer any Prophet which hath written the Chryst shall suffer and die but the same hathe also testefied plainely that he shall ryse again raigne for euer And whē he shal rise again what shal become of his kingdō Shal he then gather together an army of Souldiers and inuade the Kingdomes of this world by externall Violence No verely But thus it is written saith he and thus it behoued Christ to suffer and to rise again from death the thyrd day 47. And that repentance and remission of sinns should be preached in his name amonge all nations and must begin at Hierusalem R. Behould this is the meane this is the way by which Chryst shall rule in this world After his Resurrection he shall not mouster and gather together souldiers to subdue the whole Worlde to himselfe with externall tyranny but he shall ordayne the publique preching of his Gospell that repentaunce may be preached throughout the whole world and remission of sinnes in the name of Chryst A. But let vs note the order which Chryst followeth here C. Fyrst he maketh mention of his Death and resurrection secōdly of the fruit which cōmeth vnto vs of thē both For where of commeth repentance remission of sins but because our old mā is crucified with Chryst that by his grace we may rise to newnesse of life because by the sacrifice of his death our sinnes are takē away our Fylthynesse washed of with his Bloud and by his Resurrection Righteousnesse purchased for vs Therefore hee teacheth that the cause of our Saluation must be soughte in his Death and Resurrection because from thence spryngeth Reconcilliatiō with God and Regeneration into a newe and spyritual life Wherefore it is plainely expressed that neither Remission of sins nor repentance can bee preached but in his name because wee can neither hope for Imputation of righteousnesse neither can wee denye our selues and obtayne newnesse of life but by thys that Iesus Chryste is made vnto vs Righteousnesse and Sanctification 1. Co. 1.30 What Repentaunce is reade the third chapter of Mathew Also in the 28. of Mathew wee haue sayd somwhat concerning the exposition of this verse Furthermore in repentance and remission of sinnes the summe of the Gospell is reprehended as appeareth by diuers places of Scripture In repentance we must be very dilligent For wee see that the definition of the same hath bene buryed The subtilty of Sathan hath bene wonderfull to ouerthrowe or obscure matters of great wayght the which he hath done in this repentance the other part of the Gospell as we haue sayd Ephe 4.21 For Paule sayth that Christe is not well knowen without the doctrine of repentance Regeneration To Repent or to conuert vnto God contayneth mortification or the denying of our selues newnes of life And this Repentaunce is wrought in vs by the feare of god whē as we refer our whole life vnto him begin to mislike of our selues 2. Cor. 7.9 Hereof commeth the sorrow of the which Paule maketh mencion I reioice that ye sorrowed to Repentance for your sorrow was godly By this kinde of sorrow it commeth to passe that we renounce our selues and geeue our Selues wholy vnto the obedience of GOD. And the fruites of
and sayd I see men for I perceiue them walke as if they were trees C. The blynd man was asked for the Disciples sake that they myghte know that somewhat was now geuen to him but as yet the beginning of the healing was very smale He answereth therefore that he seeth men because he saw some walking which are vpright like vnto trees By the which wordes he doth plainly confesse that as yet hee hath not a cleare sight seeing he could not discerne men from trees yet notwithstanding hereby he declareth him selfe to haue some sight 25 After that he put his hands againe vpon his eyes and made hym see and he was restored and saw euery m n clearely BV. The Lord layeth his hand againe vpon the sicke mans Eyes that that he might fully and perfectely restore him and hee by and by seeth all things plainely For the workes of the Lord are most perfect 26 And he sent him home to hys House saying Neither go into the towne nor tel it to any in the town C. In that Chryste suffereth hym not to retourne to Bethsaida where the miracle might haue had many witnesses some thinke that it was done because Chryst in depriuing the inhabitants of that place of his grace mente to plague them Whatsoeuer the cause was this is certaine that he did not the miracle to the end it should be buryed in silence for euer but he would haue it to lye hid with other miracles also vntill the Sinnes of the world beinge put away by his death he was asseÌ„ded into the glory of his Father As concerning the exposition of that which followeth from this verse vnto the 31 verse Read the 16. of Mathew beginninge at the 13. Verse 31. And hee began to teache them how that the Sonne of man must suffer many things and be reproued of the elders and of the hie Priestes and Scribes and be killed and after three dayes rise againe And he began to teach them A. The Euangelyste Mathewe speaketh more plainely saying that he must go vp to Ierusalem suffer many things of the Elders So that in stede of he our Euangelist hath the son of man And after three daies rise againt The Euangelyst Mathew hath the thyrd day the which words are al one in effect with the which our Euangelist hath As coÌ„cerning the exposition of that which followeth vnto the 38. verse read the 17. of Mathewe the 22. verse and the 16 of Mathew the 24. verse 38. Whosoeuer therefore shall be ashamed of me my words in this adulterous and sinfull generation of him also shall the son of man be ashamed when he commeth in the Glorye of his Father with the holy Angels These words are expounded in cap. 10 of Mathew and in the 33. Verse FINIS Chapter the 9. And he said vnto them verely verely I saye vnto you there be some of them that stande here which shall not taste of death till they haue seene the Kingdome of GOD come with power For the Exposition of this Verse Reade the 16. Chapter of Mathewe beginning at the first verse 2. And after sixe Dayes Iesus taketh Peeter and Iames and Iohn and leadeth them vp into a hie mouÌ„taine out of the way alone and he was traÌ„sfigured before them A. Read cap. 17. of Mathew And leadeth them vp into a high mountaine S. Luke wryteth that he wente vp into a mountain to pray that as he was praying his couÌ„tenance chaunged As concerning the 3. verse read the 17. of Ma. 4 And there appeared vnto them Elias with Moses talked with Iesê° A. How these twoo appeared wee haue shewed in the 17. of Mathewe the 3. Verse And they talked vvith Iesus Of what they talked S. Luke sheweth in the 31. Verse of his ninth Chapter As touching that which followeth vnto the 8. verse read the 17. of Math. 8 And sodainely when they had loked rouÌ„d about they saw no maÌ„ more then Iesus only with them A. The Euangelist Mathew hath And when the Disciples had hearde these things they fel on their face and were greatly afrayd But when they had lyft vp there eyes they sawe none saue Iesus onely As concerning the exposition of that which followeth vnto the 14. verse read in the 17 of Math. going before 14 And when he came to his Disciples hee sawe much people aboute them and the scribes disputing with them And vvhen he came to his Disciples A. The Euangelist Mathew in his seuentene Chapter maketh mentioÌ„ of this miracle But Luke saieth that it happened the next day after the Chryst was transfigured in the mount He savv much people The Scribes in the absence of Chryste knowing the Simplicity and ignoraunce of the Discyples went about accordyng to the manner of all Ennemies to make them a iesting stocke to the people And the Scribes disputing vvith them These proude Scribes not daring to dispute with Chryst who oftentimes had put them to Sylence by the Instigation of Sathan set vppon the Discyples and that before the Rude and Vnlearned Multitude who by their Sophistications myght easely bee deceyued This is alwayes the Practyse of Sathan to make assault where the houlde is most weake and to thys hee marcheth forward his Souldiers They thought that by this meanes they might obscure the glory of Christ and of his doctrine if the Disciples could not answer exactly vnto al thinges or if they might make some part of that infirmity of the Disciples manifest before the people And as it may appere by this our Euangelist their disputation was about casting out of deuils and of the power of Chryst which hee had geuen to his Disciples to exercyse in his name as may be gathered by that which is written in the 17. Verse following By which it is euidente that the disputation was about this that the disciples could not cast out a diuel in calling on the name of Chryst the which they had oftentimes doÌ„ before What may we thinke that the Scribes sayd here Certainely there is no doubt but that they directed all their ArgumeÌ„ts against the glory of Chryst as that he cast out deuils healed the sicke not by the power of God but by the power of the Deuill And that therefore he could not now heale this Lunatyke person As if they should say Ye boast that ye haue power to doe Myracles now shew it if yee haue it But seeing yee can do nothinge it is apparaunt inough that neither ye nor your Mayster can do any thing 15 And straight way all the people when they behelde him were amased and ran to hym and Saluted him And straight vvay all the people B. In these wordes the greate Authority which Chryst had amonge the people is noted For the Euangeliste sayth that they ran to him and Saluted him He had this reuerence both for his doctrine and life also C. Hereby it appeareth that many of those which wer present at this disputation were not euyll affectioned towardes
Zacharias and the punishment which the Lord layed vppon hym for his infidelity Hee had prayed to haue a Sonne geuen him and nowe when the same is promysed as one forgetting his request and fayth he doubteth Howbeit if thou way these words according to the outwarde shewe they seeme plainly to agree with the words of Abraham and of Mary the Virgin For when Abraham hearde the Promise of the Lande of Canaan Gen. 15.8 Howe sayth he may I know that I shal possesse it Mary also when it was tolde her of her sonne Chryste sayth How shall this be seeing I know not a man Obiection C. Why then is the Lorde so greatly offended with the answere of Zacharias He obiecteth his olde age Ge. 17.17 So did Abraham whose fayth is so highly cōmended of the Apostell Paule that he sayth that he had no respect to his body which was deade Rom. 4.13 neyther yet the deadnesse of Sarais Wombe but simply stayed hym selfe vpon the truth and power of God Zacharias demaūdeth how and by what argument he may be assured Iudg. 6.17 Gedeon required a double signe in like maner and was not reprehended How commeth it to passe then that God doth so seuerely correcte Zacharias as guiltye of a most haynouse offence Ansvvere We confesse verely that if we haue respect vnto the words onely that eyther they sinned all alyke or els Zacharias had committed no offence at all But seeing we must Iudge of the words and deedes of men accordyng to the affection of the Heart wee must rather stand vnto Gods Iudgemēt to whom the secrets of the heart are knowen The Lord no doubte sawe some worse matter in Zacharias than his wordes seeme to importe and therefore he reprehended him because by distrust hee reiected the grace promysed vnto him It is not our parte to teach God what he shall doe but to geue him leaue to punysh that in one whych he forgeueth in another But it doth easely appere that there is great dyfference betwene the cause of Zacharias and the cause of Abraham Gedeon or Mary The whych dyfference can not be perceyued in the woordes Therefore wee muste leaue the knowledge vnto God whose Eyes doe pearce euen to the bottome of the heart Ge. 17.17 Ge. 18.10 So God put a difference betwene the laughter of Abraham and the laughing of Sara when as notwithstanding in outward shewe the one differed not from the other But the cause of distrust in Zacharias was for that hee standing vpon the order of nature attributed lesse vnto the power of God than became hym For they do to strictly and wickedly Iudge of the workes of God which thinke that hee will doe no more thā is lyke by nature to come to passe as though hys power were eyther subiect to our senee or shut included in earthly meanes But it is proper vnto Fayth to beleeue much more Fayth beleeueth more the◠is seene by carnal reason than Carnall reason telleth vs may be done Therefore when we doe not assuredly stay our selues vpon the worde of God wee are condemned of infidellity because fayth cannot stand wythout assurance and where doubting is there is incredulity We ought of this only to reason with our selues whether the Lorde hath spoken it or no that wee shoulde examine the truth of hys words for that were dyuelish impiety but only to the ende that when it is manyfest that the Lord hath spoken we might in nothing doubt But if Zacharias had doubted of the Reuelation from whence it came it had bene no signe of vnbeliefe C. But he doubted not whether it were the voyce of God yea or no but leaning to much vnto the Worlde an ouerthwarte doubt crept into his minde whether that which he had heard should come to passe And herein he did no smal iniury vnto God because it was as much as if hee had disputed wyth him selfe whether God were to be coūted true whom he was sure had spoken Howbeit wee muste know that Zacharias was so vnbeliueinge that hee swarued quite from the Fayth For there is a generall Fayth whyth taketh holde of the promyse of eternall sauation and of the testimony of free Adoption And as after that God hath once receyued vs into his fauoure he doth make many special promises vnto vs as that he wil feede vs delyuer vs from perills defend our innocency and preserue our lyfe so there is also a certayne speciall fayth which agreeth to euery one of these Promyses Therefore some tyme it commeth to passe that one trusting in God concerning Remission of sinnes and his saluation shall in some parte doubte For eyther hee shall doubt to much in the perill of death or els will be ouermuch carefull for daily foode eyther will be to doubtful in his Counsayles Such was the incredulity of Zacharias because he holding fast the roote foundation of fayth doubted onely in one parte as whether GOD would geue him a Sonne Wherefore let vs know that they doe not quite fall away from the Fayth who in some particuler Businesse are troubled wyth their owne infirmity and that faith doth not quyte fall from the roote so often as the boughes thereof are shaken wyth the wynde Moreouer it may be that the purpose of Zacharias was nothyng lesse than to bring the fayth and truth of the deuine promyse into question but being perswaded after a sorte that God is true was secretly drawen by the malice and crafte of the deuill into a wicked distinction Wherefore we ought to bee the more dilligent in watching and taking heede For which of vs shall be wythout daunger of Sathans snares when we see that a man of such rare vertue and holynesse fell into the same 19. And the Angell answered said vnto him I am Gabriell that stand in the presence of God and am sente to speake vnto thee and to shewe thee these glad tydings And the Angell aunswered The Angell bringeth Zacharias from the consideration of his age and of his wyfes age to the cogitacion by whom and from whom these thynges were tolde he sayth I am Gabriell By which wordes also the Angell geueth him to vnderstande that he did not discredit him but God from whom hee was sent on whose message he came and thus hee blameth Zacharias because he is cōtumelious agaynst God B. As if he should say Why dost thou consider thyne and thy Wyues age Cōsider rather who I am which bring this tydings vnto thee from whom I am sent And before he pronounceth the punishment he sheweth how greatly Zacharias had sinned Hee sayth not that he is a man or a Spyrite cōming of his owne accorde but sent by the cōmaundement of God and that therefore he did iniury vnto God because he belieued not his message For GOD will not only be heard in his owne person but by his Mynisters also and he will haue so great reuerence geuen vnto his worde that he will
the rashe and vnaduised speache of his tongue did shee still remayne doubtfull likewise for the space of fiue monethes together Also her Woordes playnely shewe that her Hope was not suspended or doubtfull For when shee sayth Thus hath the Lorde delte wyth mee shee doth playnely and boldely pronounce that his grace was knowen vnto her And there might bee two causes why shee hid her selfe The first was least she might make the wonderfull worke of God to bee talked of amonge men before the same was euident according to the common maner of the World which was euer woonte to talke and prate rashly and vnreuerently of the workes of God The other was that when men should sodenly perceiue her to bee great with Chylde they might bee styrred vp the more to prayse God For those Woorkes of GOD which shewe them selues by litle and litle are often tymes when they are finished litle or nothinge of vs regarded Elizabeth therefore did not hide her selfe for her owne cause so much as for the respecte which Shee had vnto others 25. Thus hath the Lorde delte with mee in the dayes wherein he looked on mee to take from mee my rebuke amonge men Thus hath the Lord delt with me C. This is a thanks geuing whereby Shee attrybuteth all thinges vnto God the author of the worke It is likely that her husband had enformed her by writing of the same which the Lord had promysed for the which cause the more assuredly with a more cheerefull mynde shee pronoūceth God to be the author of this benefite as appeareth by these words also In the dayes wherein he looked on mee For she noteth this to bee the cause of her barrennesse for that the Lorde at that time had turned away his fauour from her A. For by these wordes loked vpon mee shee noateth that grace and benefite which had happened vnto her of her parte vndeserued The contrarye whereof is turnde fro and to looke another way Psa 138.6 Hereupon the Prophet Dauid saith Hee looketh vpon the humble as for the proud he beholdeth them a far of That is to say hee hath compassion vpon the lowly but vppon the proude not so And it doth not much differ frō the worde Mercy sauinge that to beholde signifieth the Iesture of him that hath compassion and mercy is the affection of Gods good will toward vs. Elyzabeth therefore accounteth it for a singuler benefite of God that shee is great with Childe And not without cause C. For the Scripture maketh speciall mencion of this among the temporall blessings of God that God geueth vnto vs the Fruite of our Body And not in vayne For if so be the fertillity and increase of brute beastes be his blessinge looke howe much more excellent is the increase of mankinde so much the more account ought we to make of the same And this is no meane or small honor that seeing God is and ought to bee accounted our onely Father Children are the blessing to God Psa 127.3 hee admitteth the sonnes of men to be partakers with him of this name Wee must hold fast therefore this doctrine that Children are the inheritance that commeth of the Lord and the fruite of the Wombe his rewarde But Elyzabeth had a farther respect because she being barren and an olde Woman had by a singuler myracle contrary to custome and the order of nature conceyued Barrennesse vvas counted a reproch among the IEWES To take from mee my rebuke Barrennesse was not without cause alwayes a reproch seeing the blessing of the wombe is reckoned among the speciall testimonies of Gods loue Some thinke that this was a speciall thing most acceptable to this auncient people because Chryste was to come of the seede of Abraham But this only belongeth vnto the Trybe of Iuda The Iudgement of others is much better which affyrme that the multiplicatiō of the holy people was prosperouse and happy euen as it was sayde to Abraham Gen. 13 16. Thy seede shal be as the sande by the seas side and as the starres of Heauen Moreouer the vniuersall blessinge which is extended to all mankinde the promise made to Abraham which specially belongeth vnto the Church of God ought to be Ioyned together Therefore they which want Chrildrē seeme to be depriued of that grace and benediction which was spoken of by the Prophets sayinge Psa 128.3 God shall blesse thy Wombe Also Thy Wyfe shal bee as the fruitefull Vyne vppon the Walles of thy House On the cōtrary parte God cursseth when either he geueth not or taketh away the fruit of our bodies Notwithstanding this is but a temporall cursse Let therefore all Parents learne to be thankefull vnto God for the Chyldren which they haue receiued and let them which are without fruit in this pointe learne to humble themselues Amonge men Elizabeth restrained this reproch vnto men because it is a temporall punishment for the which we loose nothinge in the kingdome of Heauen Therefore the godly man which is without fruite ought thus to consider and way with him selfe that God will not make him partaker of this honor for some Iust cause It is the tytle of God to be a Father as we haue sayd already in that therefore men are called Fathers it is because God vouchsafeth to geue vnto them this name of honor Therefore this cursse is not a signe of reiection but it is an erudition to humility R. Let vs learne here by the example of Elizabeth to ascribe that which wee haue receyued of God not to our owne power but to his deuyne grace least we be to proude but be rather brought to humility 26. And in the sixte moneth the Angell Grabriell was sent of God vnto a City of Galile named Nazareth In the sixt moneth A. That is to say after that Elizabeth had conceyued The Euangelist Luke diligently noteth the time For the Angell sayde afterwarde to the Virgin Also beholde thy Cosine Elizabeth hath conceyued a Sonne in her olde age and this is her sixt moneth which was called barren Wee hearde euen now also that Elizabeth after her conception hid her selfe for the space of fiue moneths Therfore in the sixt moneth vnder the raigne of Herode in the 32. yeare of his raygne these thinges followinge came to passe By which we gather that Iohn the Baptist was elder then the Lorde Christe by certayne Monethes Vnto a City of Galile named Nazaret C. Wonderfull is the ordering of Gods counsayle and farre differing from the common Iudgement of men in that God would haue a more noble beginninge of Generation in the Forerunner Iohn the Baptist then in his owne sonne Christe is promised to the Virgin The prophesie concerning Iohn was in the Temple but Christe is promised to the Virgin in an obscure place of Iudea and the sayd prophesie remayned buryed in the bosome of the Virgin onely But this same ought to be fulfilled euē from the byrth of Christ That God hath
teache vs to craue that of her which shee her selfe hath receyued and shall receiue wyth vs from another Also to grosse is the Ignorance of the Papists which turne this salutacion as it were by Magicall exorcisme into a Prayer yea and they haue vrged the same so farre that none of their Preachers may craue the grace of the Spirite before their Sermon but by their AVE MARIA AVE MARIA a Popish prayer In the which there is nothinge contained but a salutacion and what foolishnes is that to salute one which is absent 29. And when she sawe him she was troubled at his saying and cast in her minde what maner of salutacion that should bee And when shee sawe him shee was troubled C. The Euangelist Luke sayth not that the Virgin was troubled at the sighte of the Angell but at his sayinge Why then doth he make mencion of his sight This seemeth to be the cause for that Mary knowinge that there was some heauenly glory in the Angell conceyued a sudden feare of the reuerence of God Therefore shee was troubled because shee perceyued that shee was saluted not of a mortall man but of the Angell of God Fonde and Childishe then is their opinion which thinke that Shee was troubled because shee feared least they were some entiseinge wordes of a Louer to some euell But there is no doubt but that a maiesty and glory shined in the Face of the Angell in such wyse that shee coulde suspecte no such thinge but mighte rather knowe him to bee sent C. Moreouer Luke doth not say that Shee was so troubled that shee cryed out but doth rather expresse the signe of an attentiue mynde and well aduysed as appeareth by this And cast in her minde what maner That is to say whereto this salutacion tended and what the meaning of it was after the which consideration shee perceiued that the Angell was not sent for naught BV. Shee vnderstoode that it was a singuler and speciall salutacion contayninge some mistery in it but what it should be shee coulde not tell C. By this example wee are taught first that the woorkes of God are not rashly to bee vnderstoode secondly that they ought so to be wayed of vs that wee haue first Religion and feare 30. And the Aungell sayd vnto her Feare not Mary for thou hast found grace with God Feare not Mary BV. Although the Virgin aunswered neuer a woorde to the Angell yet neuerthelesse hee perceyued by her countenance and behauiour that shee was after a sorte afearde Therefore out of hand hee openeth vnto her at the full the salutacion which was a remedy for her feare and therewithall briefly and exactly declared the scope and ende of his message And first hee saith Feare not Mary All those thinges which thou fearest are in safety and to the ende thou mayest playnely vnderstand I will expounde vnto thee the reason of my salutacion and why I come to thee a messenger from God C. In that the Angell willeth her to lay aside feare let vs alway haue in minde the imbecillity of our fleshe the which cannot but feare so often as the least sparke of Gods glory appeareth For we may not thinke that the presence of God is without effect when wee seriously conceiue of the same Therefore seeinge all men are subiect to his Iudgement Feare coÌ„eth of the infirmity of the flesâ— of feare commeth tremblinge vntill the Father shewe hymselfe The holy Virgin sawe such a great heape of wickednesse in her Nation that shee had Iust cause to feare great vengeance Wherefore the Angell to take away feare pronounceth him selfe to be the Messenger of an incomparable benefite sayinge For thou hast founde Grace wyth God Z. This is a confirmation of that which hee sayd before Hayle thou that arte freely beloued The like kinde of speach wee haue in Moyses Exo. 33 1â— Thou hast founde fauour in my sight Also And now I praye thee if I haue founde fauoure in thy sight c. Agayne Exo. 33. â—7 Because thou haste founde grace in my sight The Iewes by this maner of speach declare that God is the cause and well springe of grace and powreth his Grace into vs freely without our merite and that hee bestoweth his benefits vppon vs of his mere liberality and goodnesse For hee is not sayd to finde grace which seeketh the same but he to whom the same is offered without seeking Z. Thus wee reade that Noe found fauour in the sight of the Lorde The which is as much as if the Scripture had sayd God had compassion vppon Noe hee loued Noe and blessed him Therefore Mary founde fauour wyth the Lord that is to say the Lorde of his goodnesse and ready good will had compassion on her powred his grace and gyfts into her loued her and ordayned her to great honor 31. For beholde thou shalt conceyue in thy Wombe and beare a Sonne and shalt call his name Iesus For beholde thou shalt conceyue R. Now the Angell sheweth the cause of his ambassage C And hee confirmeth his wordes first of all by the prophesie of Esay â—ay 7.14 and afterwarde by other places of the Prophets to th ende they mighte the better sinke into the minde of the Virgin For such Prophesies were very well known among the godly Howbeit herewithall wee muste note that the Aungell did not speake priuately onely in the Eare of the Virgin but that hee brought the Gospell which shortly after was to be preached throughout the whole world Wherefore it came not to passe without the counsayle of God that the consent and agreemente amonge the olde Prophets was so plainely expressed and the present message concerninge the reuealinge of Christ â—say 7.14 â—at 1.23 A. The Prophet Esay sayth Beholde a Virgin shall conceiue The which Mathew tourneth thus Beholde a Virgin shall be with childe And Luke Thou shalt coÌ„ceiue in thy Wombe and beare a sonne the which are all one in signification C. Also this worde Conceyue is sufficient to cofute both the Heresie of Marcion and Manichaeus For hereby we may gather that Mary brought not forth a Phantasticall body but the very same which shee first conceyued in her Wombe And thou shalt call his name Iesus The reason of this name is geeuen in Mathew namely Because he shall saue his people from their sinnes 32. Hee shal be great and shal be called the sonne of the Hyghest and the Lorde God shall geeue vnto him the Seate of his Father Dauid Hee shal be great BV. The Aungel very diligently sheweth how great and who this Iesus shal be speakinge of the glory and eternity of his Kingdome Hee doth not declare his whole office hee counteth it sufficient to declare him to bee the Messias and promised Redemer in the Lawe and Propheths He sayth that he shal be great C. The which also the Angel had spoken concerning Iohn the Baptist in the 15. verse going before whom notwithstanding his purpose
that she came not simply to make enquiry because she had the son of God no lesse in her hart through faith then in her woÌ„be neither is it likely that she came only to see how shee dyd but partely to increase and confirme her Faith and partely to set forth the grace of God in each Poynte And there is no cause why wee should thynke it absurde that shee sought the Confyrmation of her Faythe by the sighte of the myracle the whych the Angell not wythout cause reuealed vnto her For although the faythfull are coÌ„tent wyth the bare worde of GOD yet notwithstanding they Neglect nothyng of hys Woorkes whych they knowe may serue to the coÌ„fyrmation of theyr Fayth And there was great cause why MARY shoulde receiue that Confyrmation offered vnto her excepte shee woulde reiect that whych the LORD had willingly geuen vnto her FVRTHERMORE the Mutuall sighte of eche other of them might aswell moue her as Elizabeth to the greater thankefulnesse as appeareth by the texte For the Power of god was the more manifest and notable in one sight of double grace because the very comparison dyd not a little manifest the same Into a City of Iuda E. In the which Zacharias dwelte C. Luke doth not shew what this City was in the which Zacharias dwelt but onely sayth that the same pertayned to the tribe of Iuda and that the same was cituate in the Hill couÌ„trey Whereby we may gather that it was further from the city of Nazareth theÌ„ Hierusalem 40. And entered into the House of Zachary and saluted Elizabeth A. Mary entered not without gret feruency of minde into the House of thys olde Prieste and saluted her Cosine 41. And it came to passe that when Elizabeth hearde the Salutation of Mary the babe sprange in her woÌ„be and Elizabeth was filled with the holy Ghost And it came to passe R. Heere is a notable miracle at the Salutation of Mary Iohn being an infante leapeth and spryngeth in the wombe of Elyzabeth C. It is a naturall thinge for an Infant to moue in a great bellied woman at a sodayne Ioy but the purpose of Luke is to note some extraordinary matter Howbeit it is far from the purpose to trouble our selues with intricate questions whether the infante felte the preseÌ„ce of Chryst or whether this was rather a feeling of Godlynes Let this one thing suffice that the infant sprange by the secret motioÌ„ of the spyrite For Luke doth not attrybute vnto him any proper feling but doth rather gieue vs to vnderstande that this was a part of the Deuine operation in the Mother her selfe that the infant sprange in her wombe And Elizabeth was filled with the holy Ghost That is to say she was sodainly replenished with the spirite of prophesie contrary to her vsuall maner For she was not before voyd of the giftes of the Spyrite but then a much more plentifull vnwonted force appeared 42. And shee cryed with a loude Voyce and sayd Blessed arte thou amonge women and the fruit of thy Wombe is blessed Blessed art thou amonge women A. The very same thing the Angel had spoken to Mary before And the Fruite of thy Wombe is blessed C. Hee seemeth to put the mother and the son in one degree which could not be meete and conuenient But we know that there are diuers degrees of Gods blessings For as Mary was blessed so Chryst far excelled her who is the bottomles well of all Grace Christ is a Bottomles vvel of grace Therefore he is not blessed by mesure but his fulnes is Infinite and aboue measure from whence we receyue all blessing that is to say the abundance of all good thinges and Felicitye of whose fulnesse wee haue al receiued saith Saint Iohn Iohn 1 1â— For this blessynge signifieth not Fame and prayse And there is no doubte but that the Coniunction And in this place is taken for the reason of the matter as thus Blessed art thou amonge women because the Fruite of thy Wombe is blessed And althoughe this was not the chiefe Felicitie of Mary to haue christ in her Wombe but was a thynge of lesse Dignity then by the Spyrit of god to be born again into a new lyfe yet notwtstanding she is iustly called blessed whom God hath aduanced to thys Dignity that shee should bring forth a sonne to the worlde â—egeneraâ—on is â—essednes in whome shee was spyritually begotten again And we cannot at this Day call to mynde the blessing that commeth by Chryst but wee muste also remember howe greatly God hath honoured Marie in appointing her to be the mother of his onely begotten sonne A. Notwithstanding her speciall Dignity as we sayd euen now consisted in this that shee belieued in her Sonne whome shee conceiued Whereuppon a certaine Woman saying to Chryst â—oh 11.27 Blessed be the wombe that bare thee and the Pappes which gaue thee sucke Hee answered her againe and sayde Nay rather blessed are they that heare the worde of God keepe it Also Elyzabeth sayth heereafter Blessed is shee that belieued For those thinges shall bee perfourmed whych were toulde her from the LORDE 43. And whence commeth thys to me that the mother of my Lorde should come to mee And whence commeth this to me C. We must note this moderatioÌ„ that Elyzabeth waying and considering the great Graces of God in Mary doth geue vnto her due Honor doth acknowledge her to haue done more then was meete And also that the same appertayned not vnto her And yet for all that she doth not extoll her higher then it became her to the derogating of Gods Glory For such is the wickednes of the world that there are very few which haue not one of these two faultes that is to say They wil either haue to good a lyking of them selues that they alone may excel maliciously contemning the gifts of God in theyr brethren or else they excel meÌ„ so superstitiously that they make vnto them selues Idoles of them Hereuppon it is come to passe that Chryste being put as it were into the benâ—hehoale Mary hath his seate and Dygnity Contrariwise Elyzabeth in coÌ„mending her is so far from obscuring the Glory of God that shee rather referreth all things to God himselfe And although she knoweeh that Mary was exalted aboue her and others yet she enuyeth not the same and confesseth that more was done to her self then was due Notwithstanding this is commonly seene Charity iâ— rather beneficiall theÌ„ couetous that if any of our Neighbours neglecte to doe vnto vs theyr duty we can straight way espye the same but when wee forslew or for get to do that which becommeth vs towards them we are blynde But Charity teacheth the contrary There are some also who hauing receyued a benefite thinke that they owe nothinge for the same What hath he done say they Hee hath done no more then the Lord coÌ„maunded But we ought not to coÌ„sider what is other mens dutyes towards vs but
spirite Euen as S. Iames teacheth sayinge Iam. 3.13 Is any man merry Let him singe Psalmes For Heauinesse and sorrowe doe both clogge the mynde also do hinder the tongue from celebrating the goodnesse of God Therefore so soone as Maries mynde reioyced it brast forth into the prayse of God E. Whereuppon for Soule Spirite the scripture oftentimes vseth this word heart and it is a phrase of speach very vsuall with the Hebrewes Psal 103.1 Psal 35.3 specially in the Psalmes Praise the Lorde O my Soule Also Say vnto my Soule I am thy saluation There is great force in these phrases of speach much more is expressed then if it were sayd Praise the Lord I magnify the Lord Say vnto my soule I am thy saluation Hereby wee are taught that if we will truely praise God we must praise him from our heart for if the heart be not moued the Lord reiecteth abhorreth our prayse Therefore the true fouÌ„dation of thanksgeuing is the inward affection of the minde Thankesgeuinge vvith lips only is abhominable by these speaches we may see the difference betwene the spirite truth hypocrisie which magnifieth God with the mouth lyps only The Lord This is a word of power by which MARY preacheth the power of God by which he wrought in her works passing nature Moreouer she arrogateth non of these benefits vnto herselfe because she is the mother of god because she was blessed among women because she behaued her selfe modestly she chalengeth nothing to her selfe but a ioyful merry heart toward God Wherefore she acknowledging the receiuing of them froÌ„ him praiseth his holy name Thus we ought to leane vnto God only not to Creatures or to our giftes 47. And my spirite hath reioyced in God my Sauiour And my Spirite reioyced in God C. This is as it were a reason of the cause For there can be no true affection of praysing GOD except there be first Ioy. For in the scripture the cause is oftentimes made subiect to the effect as in this place And she calleth the spirite as we sayd euen now the minde and vnderstanding of the soule She so reioyced that shee gaue vnto him that prayse of all goodnes and whosoeuer do not the like are vnthankefull Verely this reioysing is the effect or signe of a quiet Conscience which by Faith was certaynely perswaded that God was pacified and fauourable In GOD my Sauiour C. Shee doth not without cause geue vnto God the name of a sauiour when she speaketh of the Ioy of her heart For vntill he be acknowledged God the sauiour mens mindes shall neuer haue the true and perfect Ioy but shal be alwaies heauy and careful Saluation in Christâ— vvorketh true Ioy. so that it is the only fauoure of God the saluation the commeth of him which make vs Ioyfull To be short this is the principall thing in the which the faithfull haue to Ioy that their saluation is in God for the which they must also be thankefull vnto him S. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Deliuerer and Preseruer Which is somewhat more than a Sauiour This Tytell be longeth only vnto God in whom we al consist Mary after the maner of the Psalmes of Dauid calleth him the sauiour Deliuerer bycause nowe her whole minde was inflamed with the consideration of the saluation which was begon to be wrought in her 48. For Hee hath looked on the lowe degree of his Handmayden for loe nowe from hence forth all Generations shall call mee blessed For he hath loked on the low degre C. She sheweth the cause why the Ioy of her heart is founded vpon God namely bycause he had respect vnto her frely of his mercy For in acknowledging her lowe degree shee maketh herselfe voide of all worthinesse that shee may ascribe vnto the free goodnes of God the whole cause of reioysing For the low degree of the which mencion is made in this place doth not signifie submissioÌ„ modesty or the habite of the minde as certaine vnlearned men haue thought but signifieth only an abiect vile and vase condition The Sence and meaninge therfore is this Whereas I was base contemned of low degre it hath pleased God notwithstanding mercifully to looke vpon mee Therefore the Virgin calling to minde the benefits of God as we ought to do when we geue thanks firste of all wondereth the God had such respect regarde vnto her being base and of low degree that he chose her to be the mother vnto his sonne For this is the which she saith For he hath regarded the low degre of his handmaideÌ„ Where there is any dignity or worthinesse of the fleshe there is a vaile which will not suffer vs to beholde the grace of God Therefore vpon iuste cause shee maketh mencion of her low Degree R. As if she should say I came of the stocke of the famouse king Dauid but looke by how much my auÌ„cetors were more noble than I by so much am I the more miserable For that I may speake nothing of the Kingdome taken away from our kinred by tyranny to make no mencion of the great neede which I a maiden of kingly race haue a longe time suffred this verely of all other is the greatest misery that the tyrauntes which now enioy our kingdome doe so lye in wayte for the life of al those that are come of the stock of Dauid that hauinge already killed certaine men not so much as wee poore maydes women are in safety so that wee being not so much coÌ„temned as wee are a coÌ„mon scorne to all men know not where to leade a secure life But to her whom men despyse the Lord turneth his eyes of mercy hath chosen me to gret dignity He might haue regarded the dignity of others which far exelled me in nobility in riches but he would none of them hauing respect vnto me a poore needy Virgin This maketh mee Ioyfull for this I geue thankes vnto God To be short I am nothing for what soeuer I am haue the same coÌ„meth only vnto me because God hath respect vnto me by the grace of God I am that I am The Virgin coulde not morefully prayse God his grace C. Thus we see how Mary abaseth her selfe to exalte God alone And it was not a setting forth of fayned humility But a simple true confession of her perswasion which she had fixed in her mynde For shee was both of no estimation in the sight of the world she also esteemed of her selfe nothing the more M. And here we haue specially expressed vnto vs what the Nature of God is God bâ—holdeth things of lovv degre namely to haue respecte vnto thinges of small reputacion and to the lowest thinges Hee cannot looke vpward because there is nothing aboue him neyther can he looke on eyther side of him forsomuch as hee hath none nygh vnto him that is his
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
Israell From that time the IEWES haue neuer ceassed to spurne kyck agaynst God but specially they withstoode Chryst Now at this Day they whych call them selues Chrystiās vse the like outrage yea they which doe proudly arrogate vnto themselues the pryncipal gouernement of the Church do bende theyr whole power to oppresse Chryst But let vs remember that they so lytle preuayle that at the lengthe they are crushed and broken to pieces For vnder this word Destruction the holie Ghost threateneth such grieuouse punishment vnto the vnbeleeuing to the end we may learne to keepe our selues far from Fellovvship vvith Christs ennemies is perillous least our fellowship with thē bryng vppon vs the lyke Destruction And yet we may not beare the lesse loue vnto Chryst because at his rysing many fall 2. Cor. 2. because the sauour of the Gospel is alway sweete and acceptable vnto God although to the wicked world it be deadely If any man demaunde how Chryst is an occasion of destruction to the vnbeleeuing which are already in Destruction though he were not wee easely aunswer that they are in double Destruction which do willingly depryue themselues of that saluation which God offereth vnto thē Therefore Destruction heere signifyeth a Double punishment whych remayneth for all the vnbeleeuing after that they haue wittingly and wyllingly warred agaynst the son of God A. The very same thinge our Sauyour Chryste noted by the Similitude whych he propounded saying Whosoeuer falleth vpon this stone shall bee broken Mat 21.44 Ioh. 9.37 but vppon whome soeuer it falleth it shall al to grynd him For when the kingdome righteousnesse of GOD is openly Preached Sathan styrreth vp those whome he houldeth Captiue that the more clearely the truth is offered vnto them the more they withstande the same and that the more they fill vp the measure of theyr Impiety so much the more they might be stricken wyth furor and madnesse in somuch that a man may see many voyde of common sence and reason This same happened to the Israelites For they which in their owne conceypte seemed to be very wise being offended at the Doctrine of Christ were made so blynd that they omitted no Cruelty vnpractysed vppon our sauiour himselfe Vntill they hauyng sufficiently prouoked the wrath of God vppon themselues were quyte cut of and cast into perpetuall Destruttion And vprysing agayne S. That is to say to be an occasion of vprysinge of Saluation For in what a remnaūt of Israell were saued and are as yet saued Chryst is the occasion thereof being apprehended by fayth C. Therefore this Consolation is set agaynst the first parte which mytigateth the matter odiouse vnto oure sence For this is grieuous to be heard If nothing else be added that chryste is a stone of offence which with hardnes breaketh the greatest part of men Therefore the Scripture putteth vs in mynde of hys other office also Namely that the Saluation of men standeth vppon him as sayth also the Prophet Esay 8.13 Blesse yee the LORD of Hostes let him be your Forte and he shall bee your Defence and stronge Tower Reade the second Chapter also of the first Epystle of Peter beginninge at the 4. verse Therefore least this bee to terryble vnto vs that Chryst is sayd to bee a stone of offence let vs by and by set agaynst it that he is also called the corner stone by which the Saluation of all the Godly is sustayned Yea let vs call to mynde to our comfort that the one is Accidentall and the other proper C. Furthermore it is worthy to be noted that Chryst is not called the Piller of the Godly but the Resurrection For the state of mē is not such that it is good for them to abide in the same Therefore before they rise from Death they must begin to liue Of many in Israell S. Hee excepteth heere those remnaunts of the which the prophet speaketh The Remnaunt of Iacob shall bee conuerted vnto the Lord their God Esay 10.11 Read the 11. to the Rom. Verse 4. 35. And moreouer the sword shall pearce thy Soule that the thought of many hearts may be opened Moreouer the Swerde E. This word Moreouer is not here superfluously added signifying that the person is chaunged and that there is heere the beginning as it were of new sorrow C. This Admonition serued very well to the comfortyng of the Vyrgins mynde that it might not be ouerwhelmed with griefe when she should come to sustayne those sharpe bruntes Assaultes whych shee could not auoyde R. It may be that it pleased the Lord thus to presse her downe leaste shee should waxe prowde vpon truste of the Flesh For if so be a prycke of the flesh were geuen to Paule least the gretnes of the Reuelations should puffe him vp VVhy may we not thinke that the lyke was geuen to Mary being so highely aduaunced to honour 2. Cor. 12. Therefore she is admonished to prepare her self to beare sorrow For in this place this word Soule signifieth the Place of the Affections as if hee should say And thou which art the mother of the sonne of GOD considerest how great this grace is and hast iuste cause to glory in GOD but yet thou shalt not be in euery point blessed For thy Son came not to lead a life fre frō al sorrow paine but to abide sharpe conflictes Therefore thou shalte bee partaker with him in his Crosse and not onely that but also thou shalt feele great griefe euen as if a sword wer thrust through they brest C. Wherefore although Maryes Fayth were shaken with many tēptations yet notwithstanding she had bitter contention with the Crosse with the which Christ might seeme to be quyte ouerwhelmed with destruction And although she was at no time swallowed vp of grief yet neuertheles she had not such a stony heart so flinty but that the same was grieued euen as the constācy of saints differeth much from senceles blockishnes That the thoughts of many harts may be opened When the light of the Gospel ariseth sundry persecutions therwtal thē do appeare the affections of the hart which before wer hid For mās simulatiō may be so cloked hid that wtout Chryst they cānot be sene But Christ with his light discouereth al deceipte maketh hipocrisy naked Therefore by right this office is geuen vnto hym that he maketh the secret affections of the heart manifest But when the crosse is ioyned with doctrine hee doth more narrowly examine the hearts of mē for they haue imbraced Chryst by external professiō cannot abide to beare the crosse because they se that the church is subiect to sundry afflictiōs they quickly forsake their place G. This was manifest in the time of Chryst passiō For they which imbraced Christ only in outward shew discouered their hipocrysy on the cōtrary part they which estemed better of Christ as did Ioseph of Aramathia Nicodemus declared their sincere affectiō
famous Pharises whose fauour hee mighte haue gotten wiâ—h one worde they being as yet his friendes but hee lodgeth in the poore Cottage of a Fysher man in that which a sicke olde Woman lay on Bed Christe did this to this ende and purpose not to teache vs that rych men Noble men are quighte reiected from God For God respecteth no mans parson but hee coÌ„meth to this poore Cottage to shewe that Pouerty and sicknesse is not so much neglected and coÌ„temned with God as it is with men For in this Worlde there is nothinge more abiect than poore men nothinge lesse regarded than such as are sicke But Christe commeth to these and sheweth that of all others hee hath moste care for them Wherefore let not them which are oppressed with Pouerty afflicted with sicknesse fainte and bee discouraged neyther let them thinke that they for their Pouerty and sicknesse are reiected of God but let them be sure that the more they are pressed downe with afflictions the more they are beloued and regarded of God And they made incercess A. The piety of this Family which was in the house of Simon Peter is set before vs to be immitated For they nourish the mother in Lawe which was troublesome both for her yeres and also for her Sycknesse beside this they pray vnto Christe for her health Most contrary therefore vnto these are some at this day who much dysdayne olde Women and when they are sicke will sooner desire that the Diuell would fetch them than that they might be restored vnto health Than the which mynde what can bee more beastly and cruell For olde age is honourable amonge the wylde and barbarouse people and dare these cursse the same in a very olde Woman Amonge the gyftes of GOD olde age is not the leaste What madnesse than is that to cursse an olde Body for the Gyfte of God But commonly it commeth to passe by the Iust Iudgement of GOD that those Varlets which despise this gyfte of God neuer are Partakers thereof themselues A. This story is touched in the eight Chapter of Mathew verse 14. and in the first of Marke verse 29. 42. As soone as it was day hee departed and wente into a Deserte place and the People sought him and came to him and kept hym that hee shoulde not departe from them R. Marke sayth that hee prayed in this place The prayer of Chryste was not without effect For seeing he hath made God so fauourable towards vs that hee acknowledgeth vs to bee his sonnes through Christe hee hath also obtained for vs the spirite of adoption whereby wee cry Abba Father Reade more concerning this in the 23. verse of the fouretene Chap. of Math. And the People sought him A. Marke hath Mark 1.37 All men seeke the to the which hee answered Let vs goe into the next villages that I may preache there also for therefore am I come But our EuaÌ„gelist hath as foloweth 43. And hee sayd vnto them I must preache the Kyngdome of God to other Cittyes also for therefore am I sent C. By these wordes Christe declareth howe dilligent hee was to preache the Gospell and to discharge his office R. As if hee should say I am not sent to dwell in Capernaum onely but to preache the Gospell in euery parte of Iury. Wherefore I must not haue regarde where I may liue more securely and honourably but where I may followe my callinge C. But if any man demaund whether it is better yea or no for the ministers of the Gospell to be wanderers abrode sparingly to deliuer Gods doctryne in diuers places or to abyde in teachinge those Hearers which they haue once gotten Wee answere that the action of Christe of that which mencion is made here was grounded vpon exellent reason bycause it was agreeing with the coÌ„maundement calling of his father For Christe had but a short time to go throughout all Iudea to stir vp mens myndes as if it had bene with the sounde of a Trumpet to heare the Gospell 44. And hee preached in the Synagoges of Galile A. Marke addeth And hee cast oute Diuells For the Lord wrought diuers myracles to confirme his doctrine R. And by the way we haue a worthy example of obedience For Christ might haue liued with great honor in Capernaum but he rather chose to obay his Fathers callinge then to followe his carnall commodities First of all for this cause that by his obedience hee might make God fauorable vnto vs and might satifie for our sinnes secondly that by his example hee might learne vs obedience that which we owe also vnto our deuine calling For if by Faith in Christe we follow Gods callinge verely euen as God hath exalted Christe being obedient to him euen to the death of the Crosse so also hee will exalt vs into perpetuall Felicity ⧠THE V. CHAP. IT came to passe that wheÌ„ the people preassed vpoÌ„ him to heare the worde of GOD he stoode by the Lake of Genazareth Bu. Luke by this History declareth vnto vs how Peter the rest were called to the company of Christ to the end they might bee instructed by him prepared for the office of the Apostelship And the myracle of the Fishes doth notably agree with the Apostelshippe and with the Ministery of the Gospell For by the great multitude of Fishes which were caught Christe noteth vnto vs the great efficacy of the Gospell the which should bring great plenty of sinners out of the kingdome of the Diuell into the kingdome of God And Christe him selfe doth so interprete it when he saith that Peter Iames Andrew Ihon shal be fishers of men Preased vpon him A. Hereby we se with what feruency the hearers came to heare the word of God beleuing that the same was the word of God which chryst preached To herae the word of God If we will beleeue in Chryst RoÌ„ 10.14 we must heare the word For how shal they beleeue in him of whome they haue not heard A. And although GOD can geue knowledge vnto men otherwyse then by the Instrument of preaching yet notwtstanding this is his ordinary meane of dispersing that they whych will attaine Saluation by Faythe in Chryst must geue eare vnto gods word By the lake of Genazareth Mathe. and Marke according to their vsuall phrase of speach cal it the sea of Galile 2. And saw two shpipes stande by the Lakes side but the FishermeÌ„ wer gone out of them and were washing theyr Nets And saw two ships A. The other two Euangelists Mathew and Mark omit this And were washing theyr Nets As if Luke should say They were out of all hope to take any fishes seeing neither occasion to take fish nor yet any profit at all of theyr Laboure A. But God is wont to declare hys power in matters past mans hope 3. And he entered into one of the shyppes which pertayned to Simon and prayed him that he would thrust out a little from 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
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
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
of people to heare the worde of God The circūstance of time is also noted whē Christ is sayd to teach on the Sabothes Now this was the most conuenyente time to receiue Doctrine as we haue noated out of diuers places Therfore although the word of God be tyed to no places or Circumstances of times Yet notwythstanding at the wisedom and discretion of the teacher the same ought to be taught when ther is greatest hope of fructifying 11. And he holde there was a womā which had a Spyrit of Infirmitye eightene yeres was bowed together and could in no wise lifte vp her selfe C. Here is declared a myracle in the woman which was healed and the offence malitiouslye Conceiued of the IEWES because the LORDE had healed her on the Saboth Day LVKE sayth that the woman had the Spyrite of Infirmity in such wise that by the Contraction and shrynkynge of the sinnes her body was croked Because hee doth not otherwyse shewe what maner of disease it was it is lykelie that it was no common disease or such a one as the cause thereof was known to the Phisitions therefore he calleth it the Spyrite of infirmitie For wee know that by the Deuils means men are very much afflicted with straūge euils and vnnaturall diseases For although diseases come of naturall causes Yet notwithstanding there is no doubt but that they are punishmentes which the Lord sendeth for sinne And Sathan vseth them so often as it seemeth good vnto him Wee see what happned to Iob the Scripture is full of such Testimonies And was bowed together This Disease had so bowed the Womans backe that shee could not looke vp straite to heauen but went stouping downe to the groūd A. So that it seemeth that this was an extraordinary disease with that which Sathan afflicted this miserable Woman both in Body and minde C. Whereby the power of Chryste more euidently appeared by which he triumphed ouer Sathan not that sathan hath rule ouer men at his owne wyl but in that he hath power geuen vnto him of God to hurte 12. Whē Iesus saw her hee called her to him and sayd vnto her woman thou art loased from thy dysease C. In this miracle as in others also Chryst declared as well his power as his grace For he had further respect then to the disease For so long as wee sustaine the punishment of sin Sathā holdeth vs bound without mercy but Chryst is sayd to loase this woman How loaseth he her Doth hee loase her because he restoreth to her her mēbers No not for that onely but that externall solution was a signe of the inward loasing in soule For she myght haue ben deliuered from her disease and not haue bene loased frō the bondes of Sathan The cause therfore muste be ioyned with the effect So the saynts do oftentimes ioyne the wrath of God with theyr Sinnes euen as here the deliuerance from the disease and the cause are ioyned together And hee vseth the Preterperfectence or the time past Thou art deliuered when as not withstanding she was not deliuered or loased vntill Chryst had layd his hāds on her But she was loased alredy because the Lord had taken compassion on her and had decreed to heale her What then remained but that shee should receiue and apprehend by faith that which Chryst gaue vnto her Thus wee must haue respect vnto God by hope otherwise we shall see the diseases but shal be ignoraunt of the causes 13. And he layd his hands on her and immediately she was made strait and glorified God And he layd his hands on her A. Chryst vsed this externall signe so oftē as it pleased him For it was not necessary seeing we read that many wer healed of him with his word only but when it seemed good vnto him he vsed thys externall signe C Concernynge the vse whereof we haue spoken in an other place And glorified God here we haue in the womā an example of thanks geuing For to glorify God is to geue him thanks for the benefit receiued by Christ his son This gloryfiing of God is the effect of faith whych testefieth that the womā had faith the which whosoeuer hath he cannot be vnthākeful vnto God for his benefites Also that to glorify God to geue thanks vnto God are al one it is manifest by the example of the leper of whō it is said Luk. 17.16 Hee fel downe on his face at his feete and gaue him thankes There are not found that returned to geue Glorye vnto God but only this straunger 14. And the Ruler of the Sinagogue aunswered with Indignation because that Iesus had healed on the Saboth day and sayd vnto the people There are sixe dayes in which men ought to worke in thē therefore come that ye may be healed and not on the Saboth day Aunswered with Indignation A. That is to say he spake with Indignation because Chryst healed on the Saboth Day the which hee therefore did that the hypocrite might haue occasiō to speake agaynst the miracle It was not a matter done of purpose and yet notwithstanding all this was done by the prouidence of God Euen so the Lord doth oftentymes discouer the wickednesse and Hipocrisie of the wicked that they myghte bee knowne to the world There are sixe Dayes C. This Ruler durste not openly reprehend Chryst but tourneth the poysō of his waywardnes another way ouerthwartly condēning Chryst in the Person of the common sorte of people But this was wonderfull outragious mallice He telleth thē that there are sixe Dayes appoynted for labor but how foolishly doe they define that to be Labour which is permitted to be done onely wythin the compasse of sixe Dayes Why doth he not kepe them frō entering into the Sinagogue least they breake the Saboth Day VVhy doth he not commaund thē to ceasse from all the workes of piety But if men be restrayned from theyr workes onely on the Saboth day how vnmeete a thinge is it for the grace of God to bee tyed then He commaundeth them to come vpon other dayes to craue health as though the power of GOD lay a sleepe on the Saboth day and did not specially extende the same on that Day for the healthe and comforte of his People To what end serue Holy Assemblies but onely that the Faythfull might call for the Ayde and helpe of God VVherefore this wicked hypocrite speaketh as if the lawfull obseruation of the Saboth did stop the course of Gods Benefits exclude men frō calling vpon him and dyd depryue them of the Sence and feeling of his grace 15. But the Lorde aunsweaed him Thou Hypocrite doth not each of you on the Saboth Day loose hys Oxe or his Asse from the Staule and leade him to the Water C. In that he calleth him Hypocrite he doth it not to reproach him but sheweth that he which was a wicked man in heart preferred holines before Externall thinges Doth not ech one of you on the Saboth Day C. VVhen
as the Lorde mighte easely haue vsed many Arguments to refelle this grosse mallice he was contented with this one That if it be lawful to shew humanity to brute Beastes on the Saboth day it is out of order to make such a precise Holynes in the same that the Children of God may not be holpen 16. AND ought not this Daughter of Abraham whome Sathan had bounde loe eightene yeres be loased from this Bond on the Saboth Day C. There is a double comparison in the wordes of Chryst as of the Oxe wyth the Daughter of Abraham and of the Halter with the which the Asse or the Oxe is bound to his cribbe or staule wyth the bondes of Sathan with the which hee holdeth men bound to Destruction Ye sayth he which are such scrupulous obseruers of the Saboth dare loase your Oxen and Asses to lead them to the water And why may not I shew so much humanitie to the Electe people of God specially when there is greater necessity as whē one is to be deliuered out of the Bondes of Sathan And although the Wycked reprehender and cauiller helde his tongue for shame yet notwythstāding we see that there was nothynge so well done by Chryst whereat the wicked tooke not occasion to cauill And it is no marueile if Sathan endeuoured himselfe by all meanes possible to peruerte the Glory of Chryst which ceasseth not daily to disperse abroad his cloudes thereby to obscure the holy workes of the Faithfull Whō Sathā had bound lo eightene yeres R. Is then Sathan the author of Diseases Is hee which is diseased bound of Sathan Question Shall we say that hee which is sicke in Body is bounde captiue with the bonds of Sathā Is not the Lord our God sayd to send vnto vs Diseases and afflictions Ansvver To aunswer this we must first note what God is by his owne nature For God if thou well weigh his true and proper nature is nothing els but the chiefe and most excellent fountain of goodnes and health There is nothing in the nature of God whych is euill or diseased Wherefore God by his owne Nature doth neither make nor send Diseases vnto vs. For howe should he which is the chiefe Health and health it self create diseases How should the moste excellent ioy make sorrow and griefe Then thou wylte say whereof come Diseases Verely euen of sinne For if so be Death entered into the world by sinne then verely diseases also entered wyth Death which are foremessēgers of the same And Sathan is the Author of sinne He sayth Chryst was a murderer frō the beginning and aboade not in the truth because ther is no truth in him When he speaketh a lie he speaketh of his owne because he is a lyar Ioh. 8.44 and the father of the same It resteth therfore that Sathan be the Author of Diseases also and diseases are rightly called the Bondes of Sathan Notwithstanding we must thinke that GOD himselfe sendeth Diseases and other manner of afflictions vnto vs. Fyrst because God geueth liberty vnto Sathan to annoy vs with Diseases For so he sayd vnto Sathan concernynge Iob. Beholde he is in thy hande Iob. 1.12 and 2.6 but yet saue his Lyfe Secondly because after that Sathan by the permission of God sendeth Diseases God receiueth them into his owne hand and vseth them as an Instrument to our Saluation For euen as the wycked facte which the Sonnes of Iacob committed against theyr Brother Ioseph by which they sould him vnto straūgers was the worke of Sathan and God taking the same into his owne hande vsed it for an Instrumente to worke the Saluation of the house of Israell Ge. 50.20 For so Ioseph himself expoūdeth it saying Ye thought euil against me but God tourned it vnto good to bringe to passe as it is thys day to saue much People aliue Euen so also Diseases are the works bonds of Sathan by which he worketh our Saluation Iob. 1 21 Iob. 2.10 So Iob thought of his afflictiōs The Lord geueth the lord taketh away Da. 9.7 So Danyell confesseth that the Exile into Babilon came of the Lorde for the which cause the Lorde tooke the same into his handes turned it to the Saluation of the Israëlites Wherefore when Diseases or other afflictions are sent vnto vs wee must acknowledge our sinnes wee must acknowledge them to bee in the power of Sathan for sinne Notwithstanding we must not thinke or iudge of afflictions and diseases as they are styrred vp of Sathan but as the Lord our GOD hath taken them into hys hands who being not onely the beste but also the moste wise and mighty Workeman of his singuler goodnes and wisedome Rō 8.18 bryngeth to passe that all thinges turne to good to thē that loue him Howbeit this woman was captiue vnto Sathan after a certaine speciall maner C. This also is to bee noted that Chryst calleth her the daughter of Abraham whose bodie was vexed by Sathan eightene yeres and that not onely in respecte that she was a Iewe but also because shee was one of the true members of the Churche Whereby also we may perceiue that to be true which Paule teacheth that some are deliuered to Sathan for the destruction of the Flesh 1. Cor. 5.5 that the Spirit might be saued in the Day of the Lord. Eightene yeres The Lorde noateth the space of time to certefy vs that although he doth not out of hand releue our miseries yet notwithstanding we must not dispayre A. The people of Israell were longe afflicted in the Land of Aegipte yet notwythstanding at the length they were deliuered from thence by the mighty hand of God So in like manner hee which lay by the pooles side was diseased eight and thyrty yeres yet notwithstanding at the last when he was paste all hope Ioh. 5.5.9 he found remedy in Chryst 17. And when he sayd these thinges al his Aduersaries were ashamed and all the people reioysed for all the excellent deedes that were dō by him All his Aduersaries were ashamed C. The Euangelyst meneth not that his Aduersaries were so ashamed that they chaunged theyr mind but he meneth that they were quite conuinced put to silence insomuch that all men knew theyr mallice and wickednesse in resisting the Lord. And all the people reioysed The people reioised be cause al things hapned to the Glorye of Christ because the Aduersaries had nothing to answer They were impudēt in reprehending yet notwithstāding now theyr mouthes are easely stopte Euē so there is no worke so good and excellente which shall not finde some slaunderous withstāders of the same For the Exposition of the reste whych followeth vnto the 22. verse Reade the 13. Chapter of Mathew verse 31. 22. And he went through all towns and villages teaching Iournyinge towardes Hierusalem Iournying toward Hierusalem C. It is vncertain whether hee speaketh of one onely iournying Mat. 9.3 Mark 6.6 or whether he meaneth
forsake all that hee Possesseth than hee which is ready at all assayes to forsake all that hee hath and is the Lords free man followinge his callinge and ouercomminge all impediments Thus the true forsaking which the Lord requireth of his Disciples consisteth not so much in Action as in the Affection so that what soeuer a man gouerneth with his Hande the same is not in his heart C. Therefore hee shall easely forsake all thinges which forsaketh him selfe his Parents and his Lyfe also that is to say which preferreth neyther Parents nor Life before Christe which had rather haue his Soule faued by Christe than to winne the whole Worlde Ma. 16.25 as wee are taught also in Mathew 34. Salte is good but if the Salt haue lost the saltnesse what shal be seasoned therewith B. This place may bee referred to all Chrystians in this Sence Salte is good Euen so it is an excellent thing to bee a Christian and to beleeue the Gospell But as Salte which is sauory seasoneth all meate and that which is vnsauory profitable for nothinge Euen so they which Ioyne them selues to the Flocke of Christe without the full denyall of them Selues and of all that they haue shall bee lyke vnto vnsauory Salte seruinge for no vse but to be caste into Hell fyre A. Reade the fore named place of Mathew 35. It is good neyther for the Lande nor yet for the dunghill but men cast it out of the doores Hee that hath eares to heare let him heare Hee that hath eares B. The Lord is wonte to adde this when he hath spoken of waighty matters worthy to be considered Bee it knowne therefore to euery one that heareth the Gospell that the same is the Woorde of the kingdome of Heauen not of earth And that no man can come to the same kingdome except hee vtterly forsake this earthly kingdome and be ready to suffer losse both of his lyfe and also of his goods The which they shall easly doe that haue but a meane knowledge of the same and they which cannot do it haue neyther knowledge nor feeling thereof This sentence of Christe also may be applied to the Apostells of the which we haue spoken in diuers places already ⧠THE XV. CAP 1. THen resorted vnto hym all the Publycans and Synners for to Heare him Luk 3 12. Mat 5.46 Z Concerninge Publicans reade the third Chapt. going before and cōcerning sinners reade the ninth Chapt. of Math. vers 10. There are two sortes of men some are sinners vnryghteouse who notwithstandinge acknowledge their sinne and there are some againe which thinke themselues to be righteous which trust to their righteousnesse and to their workes such were the Scribes Pharises Now seeing Chryst did preache and offer remission of sinnes freely the Pharisies coulde not abyde it For they made great account of their owne righteousnesse But they which were ashamed of their sinnes and which intended to amend their liues come vnto Christe Of both these Christe spake when hee sayd I came not to call the Ryghteous Math. 9.13 but Synners to repentance To heare him R. The Publicans and Sinners came vnto CHRIST not to abyde in their sinnes but to receiue the Doctrine of Chryste They came as doe those that are sicke to the Phisition and to follow the way of saluation 2. And the Pharysies Scribes murmured saying hee receyueth sinners and eateth with them A. Whatsoeuer our Lord IESUS Christe spake or did were it neuer so true and profitable it was mislyked euel spoken of by malicious hypocrits C. Here the Scribes and Pharysies exclayme of the Lord sayinge Hee receyueth Synners This was a wonderfull contempt proceeding frō a lofty proude mynde eleuated with a certayne truste of workes and carnall righteousnesse for they thought them selues whole stronge that is to say righteouse they excluded all others from grace So also Symon the Pharisie which bad Christe to Dinner sayd If this man were a Prophet Luke 7.3 he would know who and what maner of Woman it is that toucheth him for she is a sinner And eateth with them R. Like say they will to like Wherefore seeinge this fellow is so familliar with Publicans and Synners it is a great argument not only that hee is no Prophet as he boasted himselfe to be by his doctrine nor yet a man of honest lyfe This is a meere Cauill in which notwithstanding the Pharisies shewe some Wisdome For a man may easily Iudge of the Disposition and maners of men by their fellowship and company keepinge But they abuse this cōmon Iudgement to obscure and discredite the Fame of Christe The Prouerbe is true Like will to like but yet if it shoulde bee alwayes true then wee must say that the Phisition is sicke bycause hee keepeth cōpany with such as are sicke and that all Preachers of Gods woorde are vnlearned bycause they are conuersant in instructing the vnlearned But there was manyfest cause why Christe kept company with Publicans Synners namely that hee might leade them as it were by the hande from their sinnes to righteousnesse And this was so manyfest that none could deny it But the Pharisies were so Enuious againste Christe that what soeuer he did well they misconstrued and mislyked And althoughe they were vnworthy to bee answered bycause their murmuringe came of a malicious mynde yet notwtstandinge the most gratiouse Lord according to his wonted mercy rēdereth a reason of his office to the ende that if any amonge them were curable they might be better affected towards him if not that they might bee without all excuse And therefore he propoundeth this Parable following 4. What man hauynge an hundered Sheepe if hee loose one of them doth not leaue 99. in the Wyldernesse and goe after that which is lost vntill hee finde it B. By all these Parables as that the lost Sheepe is sought for the 99. being left in the Wildernesse that he reioyseth more of the same being founde then of the rest which neuer went astray also that in the spirituall kingdome of God there is more Ioy amonge the Angells ouer one Synner that repenteth than ouer many righteous the Lord ment nothing els but to geue vs to vnderstand that by the wil of his Father and by the consent of the Angells hee had a great care for those which being chosen into the fellowship of Saintes went as yet a stray that hee might bryng them into the right way for the which cause he kept cōpany with Publycans and sinners No man is able sufficiently to consider this vnspeakeable mercy of God toward Sinners euen as wee can deuise nothing more profitable thā the same Wherefore the friuolous Imaginations of men must be left the vnspeakable goodnesse of God toward vs must be considered that we may grow in faith towardes him and in loue towards our neighbour and we must diligently endeuour our selues to bring the straying sheepe of Chryste to their Sheepheard
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
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
Repentaunce are al the good woorkes of the Saintes that is to say when we bend our whole will minde to please God Whereupon Iohn the Baptist said Bringe foorth the due fruites of Repentaunce The other parte of the Gospell is Remission of sinnes He which rightly vnderstandeth these two thinges is ignorant of nothing that is profitable to be knowen but hath the summe of Saluation and to these twoo principall pointes all the whole Gospell ought to be referred And it is no marueile if Chryst make remission of sinns of so great waight For he came that wee might obtayne the same by his bloude being made Righteousnesse for vs by which we are accepted of God reckoned amonge his Sonnes Whosoeuer therefore will truly preach the gospel must nedes prech these two things if he will doe vnto Chryste Faythefull Seruice and build vp his workemanship Also Repentaunce is preached in the name of Chryst when men here by the Doctrine of the Gospell that all theyr Cogitations Affections studies are corrupte and vicious muste therefore be renued if they wil enter in to the Kingdome of God RemissioÌ„ of sinns is preached in the name of Christ when men are taught that Chryste is theyr Redemer theyr Righteousnesse Saluation and life Amonge all Nations C. Now Chryst doth plainely open that which before hee had hid namely that the Grace of redemptioÌ„ which he brought did generally belong to all Nations For although the Prophets did oftentimes foreshew the calling of the Gentiles yet neuerthelesse the same was not so reuealed that the Iewes would easely graunte them to be partakers of the same with them Therefore vntil the time of the Resurrection Chryst was thought to be the Redemer of one people onely But so sone as the vayle was taken away the lost sheepe were gathered into the sheepefold agayne Neuertheles least the couenaunt of God might seme to be void Chryst placed the Iewes in the first degree saying And must begin at Hierusalem For because God had specially adopted the stocke of Abraham it was meete that the same should be preferred before the rest of the world And this is the right of the first begotten which Ieremy assigneth vnto them Ier. 31.9 Paule also dilligently obserueth this order in euery place that Chryst comming shewed peace vnto theÌ„ which were nigh Ephe. 2.17 and afterward to theÌ„ which were a far of A. Moreouer Christ him selfe testefieth that he was not sent but vnto the lost sheepe of the house of Israell Mat. 15.24 Not that he should not also bee preached to the Gentiles in due time but because it became him first of al to offer the grace of ReconcilliatioÌ„ to the Iewes whose minister and Apostle he was These words therefore declare that the beginning ought to be at Hierusalem Also Esaias saith There shall go a Law out of Syon Esay 60.1 and the word of the Lord from Hierusalem c. Dauid also wryting of the Scepter of Chrysts kingdome Psa 110.2 saith The Lord shall send the rod of his power out of Syon 48. AND yee are witnesses of these thinges C. Now he enioyneth vnto the Apostles theyr office yet notwithstandynge as yet hee sendeth them not forthe to preach the Gospell but onely admonisheth them wherefore hee hath ordayned them As if he should say It is foreshewed that the Gospell shall bee preached throughout the whole world this shal be your office yee shall be the instruments for the same For yee shall receiue the power of the holy Ghost which shall come vppon you and ye shal be witnesses vnto mee not onely in Hierusalem but also in all Iudea Ioh. 15 16 Act. 1.8 and Samaria and in all the world Therefore by this forewarnyng the Lord prepareth his Apostles to preach the Gospell in due time And partely by this consolation he mitigateth theyr sorrow partly by this Spurre he correcteth their slouth It could not be but that they shoulde bee grieued in mynde when they remeÌ„bred theyr late falling away Wherefore Chryst contrary to theyr expectation aduaunceth them to exceedinge honor inioyning vnto them the Ambassage publishing of Eternall Saluation to the whole world Whereby hee did not onely throughly restoare them but also by the greatnes of the Grace whych he bestowed vpon them abolished quite away the remembrance of theyr fault Notwithstanding withall he prycketh them forward least they should be ouer slow to come vnto the faith of the whych they were ordayned to be proclaimers 49. And behold I will sende the promise of my Father vppon you but tarry ye in the City of HierusaleÌ„ vntill ye â—e endewed with power from an hye C. Least the Apostles might be terrefied discouraged by their own weakenesse he putteth them in hope of the new grace which was to come As if hs should say Although ye think your selues vnable for so greate a burthen yet notwithstanding there is no cause why ye should be discouraged because I will geue vnto you that power from heauen which I know ye want BV. And it is not without cause that this Office seemeth vnto them to bee to waighty as to come forthe into the World and to testefy vnto all nations that thinge which seemed to all men new and absurde For custome receyued for a law the consente of wise men in the receiued religion and custom the outrage and barbarousnesse of the common sort the power of Princes to bee shorte the simplicity and vnskilfulnesse of the ministers being men wythoute learning authority and wit were lets and discouragements inough A. Therfore the Lord promiseth vnto his Disciples new grace lest any thing might stay them C. And to the ende he might make them haue the more firme sure trust he maketh mention of the holy ghost which was promised of the Father For to the end they might wyth the better courage prepare themselues to their worke God had already incouraged them with his promise prouyding a remedy for theyr distrust Now Chryst taking the roome of his father taketh vpon himselfe the office of performing and geuing wherein again he challengeth vnto himselfe deuine power For this is a parte of his Glorye which God sweareth that he wyll not geue vnto another namely to endewe weake and fraile men with heauenlye power Esay 42.8 Therefore if the same belonge vnto Chryste Esay 44.3 Eze. 36.26 Ioe 2.26 Ioh 14.16 Ioh 15 26. Ioh 16.7 it followeth that hee is God which spake in time paste by the mouth of the Prophets And although God promised speciall grace vnto the Apostles and Chryst perfourmed the same Yet notwithstanding thys is generally to be noted that no mortal maÌ„ is meete of himselfe to preach the Gospell except God endewing them wyth his holy spirit 2. Co. 2.16 helpe their nakednesse and neede But tarry yee in Hierusalem C. The Apostles might haue obiected sayd we want abillity how then caÌ„ we execute so harde an office He