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
This is a singular example of grace in that the Lorde preuenteth Zache and tarrieth not bis bidding but of his owne accorde biddeth himselfe to be his guest We know how odious and detestable the name of a Publicane was at that time the which Luke a little after expresseth Notable then was the humanity of the Sonn of God to come vnto him whome the common sorte of people did hate and that vnrequested But it is no maruel if he vouchsafe so to honour him whoÌ„ he had drawen vnto him before by the secrete motion of the holy Ghost bycause it was a more excellent gifte to dwell in his heart theÌ„ to enter into his house S. therfore he reiecteth not this Publicane but willingly without bidding he came home to his house who durst not presume to request him So in like maner hee is ready to receiue euery one of vs so that there be in vs a hearty repentaunce Furthermore we must note that Zache had not onely that which he desired but also a great deale more for he had Christ to be his guest whom he desired onely to see Euen so God giueth vnto vs oftentimes more then we desire or than we loke for Therfore let vs only offer our selues vnto him and he will giue vs much more than our heart can desire A. We haue many examples of this exceeding goodnes of God towardes men in the holy Scriptures which testifie that godly men haue receiued much more than either they desired or hoped for Phi. 2.13 6. And he came downe hastely receiued him ioyfully R. Here nowe Faith euidently bursteth forth and sheweth it selfe in Zache which was before but begunne in him Hee did not onely without delay speedely obay Chryst who called him out of the tree and also receyued him to his house with great ioy but also entertained him into his hart and minde with great Faith C. In that therefore he obayeth so redily and speedely comming down froÌ„ the tree receiued Chryst ioyfully wee may therein more euideÌ„tly behold the power and direction of the holy ghoste For although hee were not as yet endued with a pure Faith yet notwithstanding this Docillitie and Obedience was the beginning of Faith S. For it is manifest that this obedience came not from man specially froÌ„ a rich maÌ„ but â—rom the spirit of God 7. AND when they all saw it they murmured saying that he was gone in to tarry with a man that is a sinner C. The towne dwellers and peraduenture some of those that followed Chryste murmured because he wente in to tarry with a man of euill Fame and specially without bidding Euen so the Worlde neglectynge the Grace of God offered vnto it can not abyde that the same should bee offered elsewhere But let vs see what an vniuste and wicked murmurynge this was They thinke it absurde that Chryst should geue so much honor vnto a wicked man For this word Sinner in this place as in many other places also is not taken in the commoÌ„ sence but it signifieth a man of filthy and most wicked life Admit that Zache were such a one yet for all that they should haue considered Chryste chose him to be his hoste For whyle they murmure without the doares the Lord within setting forth the Glorye of his name doth refute theyr wicked cauill For the conuersion of Zache was a wonderfull worke of God neyther was there any cause why they should note Zache of Infamy He was a receiuer of Tribute a tolle-gatherer but to gather tolle or Tribute was of it selfe no Offence but this order was therefore hated and ill spoken of amonge the Iewes because they thoughte nothing more vnmeete then that they should be Tributaries But whatsoeuer Zache was yet notwithstanding the humanity of Chryst was lawdable and not to be blamed in that he denied not to helpe a miserable man to bryng him from destruction to Saluation So that he cared not for offence but executed the will of his father With the lyke fortitude bouldnesse all the ministers of Gods worde oughte to bee endued that they may more regarde the Saluation of one Soule then they doe accounte of the murmuringes of Ignoraunt and wycked med B. Furthermore these murmurers shewe what wicked cauillers they were because in murmurynge agaynste Chryste they accused his Father which sente him whose comming was profitable as may be gathered by the aunswer of Zache By which answer we may beholde the fruit whych spryngeth by the comming of Chryst For he had increased his riches to the hurt of many and now he doth not only restore that which he had wrongfully taken but geeueth also the halfe of his goods to the poore This verely is the worke of GOD against the which whosoeuer shall speake shall be eniurious vnto GOD. 8. And Zache stoode forth and sayde vnto the Lorde Beholde Lord the halfe of my Goods I geue vnto the poore and if I haue defrauded any man I restoare him fower fould R. These thinges which follow in Zache are true workes and good in dede and such as the word of God requireth pertayning to the Lawfull Fruits of Repentaunce By this successe we oughte to iudge of the deede of Chryste Beholde Lorde the one halfe of my Goodes C. These are the wordes of one truely acknowledging his sinne touched with the Spyrite of God to begin to leade a new Life And this conuersion of Zache is described by the fruites and external signes Because it was likely that he increased his ryches to the losse and hurte of manie he was ready to restore foure foulde Furthermore hee geeueth the one halfe of his goods to the poore Some man may geeue all his goods to the poore whose Liberallity notwithstandinge is nothinge esteemed before GOD but althoughe there is no mention made heere of inwarde repentaunce yet neuerthelesse Luke meaneth that from that onely Roote there sprange a Godly desire which he commendeth in Zache EueÌ„ as Paule speaking of Repentaunce exhorteth vs to these Duties by which men may know that we are renued saying Let him that stoale steale no more but rather let him labor with his hands the thing that is good that he may helpe the poore and needy 3. Ki 3.12 Luke 1.13 Therefore wee must begin with the heart but our repentaÌ„ce must also be declared by good workes not that by this satisfaction wee may redeme the punishmeÌ„t which we haue deserued before God for we cannot make satisfactioÌ„ to god for theÌ„ we should ouerthrow the benefit of Christs death This Zache doth not redeme the punishmeÌ„t which he had deserued before God but blotteth out the offences made before men If a man haue done any man wronge he ought to make restitutioÌ„ For this is Chrystian recompence to come into fauor with him whom thou hast hurt This doth Zache he forsaketh hys fraude deceipte and oppression and he promiseth also to geue one halfe of his goods to the poore C. And let vs
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
but a spark of the deuine light What shal become of vs miserable men if so be the Maiesty of God appeare vnto vs at the full Thus wee are taught by the example of the holy Fathers that none haue the feelinge of Gods presence but they which feare and tremble at the sight of him and that they are very blockishe and dull which carelesly neglecte his voyce Let men therfore ceasse to stand in their owne conceipte and let them humble them selues before God 13. But the Angell sayd vnto hym feare not Zacharie for thy prayer is hearde and thy wyfe Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn But the Angell sayde vnto hym C. God doth manifest his glory vnto the electe that they mighte not bee swallowed vp with feare and tremblinge but onely that they forsakinge the vayne truste in themselues may with humility beholde God hym selfe Zacharias is amazed and abashed wyth feare and yet he is not destroyed therewith For God did moderate his deiection that hee might bee cast downe so farre as was profitable for him Therefore so soone as God hath beaten downe the pryde of the fleshe in hys faythfull hee lyfteth them vp by reachinge vnto them his hande But he dealeth otherwyse with the Reprobate For so often as they are brought before the tribunall seate of God they are ouerwhelmed wyth desperation And this God gieueth vnto them as a iust rewarde for their vayne delightes by which they gieue ouer them selues to sinne Wherefore wee must imbrace this consolation by which the Angell comforteth Zacharias namely that we must not feare when God is fauorable vnto vs. For they do much deceiue themselues who to inioye Peace hyde themselues from the Face of God when as wee must seeke peace in him For thy prayer is heade C. Zacharias mighte seeme to haue done amisse and contrary to his duety if he entering into the Sanctuary in the name of the whole Multitude prayed as a priuate man to haue a Childe For the Priests Offyce was takinge vpon him a publique person as forgettinge him selfe to pray for the coÌ„mon wealth of the Church Yf so bee we say that there was no absurdity in this that Zacharias hauing finished the speciall part of prayer thought next of all pryuately vpon himselfe the solution shal not be much amisse B. For the high Priest when hee entered into the Tabernacle is sayd to pray for himselfe Leui 16 17. for his family and for the whole Congregation C. But it is scarse lykely that Zacharias prayed then to haue a sonne for the obtayning whereof he had no hope by reason that his Wyfe was well stricken in age Neyther can we gather by the words of the Aungell any certayne moment of tyme. Wherefore we simplely vnderstande it that his prayer was heard at the last which longe before he had made vnto the Lorde B. For the Saynts without any offence vnto God may pray for the obtayninge of a chylde and for other externall benefites if so be they haue this first in their mynde Hallowed be thy name Mat. 6.9 Thy Kyngdome come Thy will be done And whereas the Fathers so earnestly desired Chyldren Chryste was the cause thereof who as yet was not exhybited vnto the Worlde whom euery man desiered to come of his Seede Exod. 23.26 Deu. 7.13 Howbeit we and they haue all one cause for that we counte the Procreation of Children the blessing of God Seeing therefore Chyldren are a testimony of Gods blessing it followeth that we may craue them at the hands of God vpon the foresayde condition And thou shalt call his name Iohn God was wonte in olde time to gieue names vnto those whom he chose to do great thinges agreeinge to the same as wee may see in Abraham in Sarai and in Iacob So our Lorde had the name of Iesus geuen vnto him and he himselfe afterward chaunged the names of the more speciall Apostells Herevpon also Iohn had his name geuen vnto him of God before hee was Borne Iohn 1.42 Mar. 3.17 whose office was to preach Christ presente vnto the Worlde and to poynte him out with the Finger Hys Office was to bee a Preacher of Grace and Mercy and therefore he receyued his name of Grace For him whom wee call Iohn the Hebrewes call Iohanan of the Hebrew verbe which signifieth to gratefie to endue to geue freely Therefore Iohanan or Iohn signifieth gratious and accepted who in deede was most acceptable whom in deede God had chosen to so notable an office of the Gospell with so great myracles But rather he was called gratiouse accepted because hee was a Preacher of the grace of God by Christe C. Therefore not only the grace with the which God did specially end we him is commended in this name but that grace also which his office was to bringe vnto all men In lyke manner whereas God gaue vnto him a name before he should be borne it was as it were a seale of the promise As if hee shoulde say To the ende thou mayest know that it shall not bee in vayne which I tell thee thou shalt call thy Sonnes name Iohn Euen when God promysed deliueraunce vnto the People by Moses hee addeth This shal be a token vnto thee that I haue sent thee â—o 3.12 After that thou hast brought the People out of the Lande of Aâ—gypte yee shall serue God vpon this Mountayne C. The force therefore and waighte of the name of the sonne of Zacharias amplifieth the time because God imprinteth in him a token of his Grace before he is borne 14. And thou shalt haue Ioy gladnesse and many shall reioyce at his byrth And thou shalt haue ioy C. In that the Angell promyseth Ioy hee sheweth that the same shal be not onely for the Childe but for some greater matter For an olde graue man is not Ioyfull and glade for a tryfell Wee are all glad for receiuinge children but afterwarde cares aryse especially when they doe degenerate are not according to our mynde Here is no such thinge For the Angell sheweth that the sonne of Zacharias shal be such a one as hee durste not aske for And many shal reioyce at his birth C. The Angell goeth farther shewing that the same shall not bee a domesticall Ioye for the Parentes to haue alone but belonging to strangers also to whom the Fruite of the Natiuity shall come Therefore the wordes of the Angell are as much as if he had sayd that a sonne should be borne not to Zacharias onely but also to bee a Teacher and a Prophet to all the People B. Whereupon his Father afterward did Prophesie of him thus And thou Chylde shalt bee called the Prophet of the hyghest for thou shalt goe before the Face of the Lord to prepare his wayes C. Papists haue abused this place to bring in the Prophane maner of celebrating the byrth of Iohn But to omit their magical practises in hallowinge that
degree A. This agreeth with the sayinge of Daniell Dan. 2.21 how that GOD chaungeth kingdomes GOD maketh al things to tremble vnder his mighty hand He which placeth Kings in their seat doth also displace theÌ„ againe geueth their kingdoms to others The like song did Anna the mother of Samuel sing 1. king 28 Psa 107.40 C. Therefore thus the holy Virgin attributeth that to the prouidence Iudgments of God which prophane wicked men call the wheele of fortune Kinges â—eâ—tes staÌ„d at the disposition of God Nâ—twithstandinge let vs knowe the absolute power is not geuen by God that as a tyrant he might turmoile tosse meÌ„ like teÌ„nis bales turne theÌ„ vpside downe but a iust gouernment the which hath excellente Reason though often times we see not the same For soden alterations do not please God that in Iest sporte hee might lifte vp a loft those whom by and by after hee determyneth to cast downe but rather the wickednesse of men altereth the state because no man doth acknowledg that the state coÌ„dition of all men standeth in his determination and power But because they are set aboue others they doe not only contumeliously cruelly triumph ouer their neighbours but do also fret and fume against the author of their dignity Therefore let vs be well assured that whatsoeuer is high and excellent in the world is subiect vnto God and that the whole World is gouerned by him insomuch that some are aduaunced and extolled to honors seate and other some slide from their Throane or at leaste fall downe headlonge This cause and end of alterations are shewed by Dauid and Daniell in their places of the which we haue spoken before Wee see how that the Princes of this worlde are proude passing measure the they geue them selues to excesse to ryot and how that the sweetenesse of prosperouse fortune hath bewitched them It is no marueile if the Lorde cannot beare so great ingratitude Hereupon oftentimes it commeth to passe that they abyde not longe stable whom God lifteth aloft Moreouer the maiesty gloriouse pompe of Princes and Kinges amazeth the common sorte of men so that very fewe thinke that there is any other Maiesty or Power aboue the same But if Princes mighte bringe their Scepter with them from their mothers wombe if so be their kingdome might last foreuer al knowledg of God of his prouidence would by by vanish away Therefore the Lord lifting vp those aloft which are of low degree doth deride as it were openly the pryde of the world withall teacheth his children simplicity and modesty Now let vs note wherefore Marye sayth that the Lord casteth downe princes from their Throanes Kingdoms are altred by Gods prouideÌ„ce exallteth them of low degree namely to teach that the Worlde is not guyded by the blinde wheele of fortune but that all chaunges and alterations whatsoeuer come by the prouidence of God B. And it is not vnlikely but that she had respect vnto the tyranny of Herod and to other wicked men which at that time wickedly oppressed the people of God whose miserable destruction she foresaw Christe their King and deliuerer being nowe incarnate Peraduenture also shee had respect vnto the Maiesty and Kingely power of her Auncetors the which power Pompe seeing they were wicked was brought to naught but was now to be restored by her Childe borne of so abiect and base a mother into a farre better State then euer happened to her auncetors 53. He filled the hungery with good thinges and the ryche hee hath sente away empty C. By this verse she prooueth that God doth gouern with excellent equity those thinges which seeme to trouble the whole order of the World and to peruert the Iudgements of the same He filleth sayth she the hungery with good thinges because they being abased sigh vnto the Lord that they might be for an example vnto others and maketh riche men poore needy because they trusting in their riches swell and wax proude So that wee see the cause why God is pleased with alterations is because great riche mighty men being puffed vp with their fullnes Pride in prosperity â—o be takeÌ„â—eede of arrogate all things vnto them selues attribute nothing vnto God Wherefore let vs beware that we wax not proud in prosperity Wee must also beware of the swellinge fulnesse of the fleshe least at the laste it make vs sodaynely empty agayne But this doctrine bringeth no small comfort to the godly who knowinge their neede and as it were hungery persons sighe and groane vnto God bycause God filleth the hungery with good things The which Sentence is ofteÌ„times to be read in the scriptures and is therfore to be noted that we may know our stability to be founded vpon the prouidence of God BV. Others will haue those that huÌ„ger and thirst after righteousnes to be here vnderstoode who being taught by the spirite of God and beinge voyde of all vaine confidence feele how needy empty they are of all good things and how that they are nothing haue nothing and can doe nothinge of their owne strength And therefore they forsake them selues and flee vnto Christe the onely Welspring of all goodnesse Hee filleth these with a certaine treasure of goodnesse that they may abound in all grace and in all good words works On the contrary part he sendeth empty away from him the rych which promise to them selues of them selues all thinges that when they thinke themselues to be wise iust and ryche they may be found voide empty of al these things We haue many examples in the Gospell but specially that of Simon of Mary Magdalene also of the Pharisey â—uk 7.36 â—uk 18.10 and the Publicane And S. Paule sayth What shall wee say then That the Gentyles vvhich followed not righteousnes haue obtained righteousnes â—om 9.30 eueÌ„ the righteousnes which coÌ„meth of Fayth But Israell which followed the law of righteousnes hath not attained to the law of righteousnes 54. He hath helped his seruant Israel that they might bee mindefull of his mercy C. In this laste parte Mary applyeth generall sentences to the present Circomstance This ought to be the order of the wordes The Lord hath remeÌ„bered his mercy which hee promised that hee would performe to Abraham to his Seede for euer and therefore hee hath holpen his seruaunt Israell Concerning these promyses reade the first of Mathewe the firste verse C. The suÌ„me is this that God hath now performed fulfilled the saluation which hee promised before vnto the Fathers The latine woorde for the which wee haue here Hee hath holpen is Hee hath taken vp In the which speach we haue an apte metaphor For so the state of the people was fallen and decayed that there was small hope that the same shoulde bee restored and set vp againe Therefore hee is sayd to haue taken vp Israell bycause God by reachinge out
had commaunded concerning his name Otherwise he had not obayed the cōmaundement of God But hee shal be called Iohn C. Why God gaue this name vnto Iohn the Baptiste wee haue declared before verse 13. Bu. We haue also an example of faithful obedience in the Parents of Iohn in that they obayed the cōmaundement of the Angell receyued not counsailes aduice of their kinsfolkes who not knowing the coūsaile of God thought it best to retayne the approued Custome But custome ought alwayes to gieue place vnto the truth though it be neuer so exellent 61. And they sayd vnto her There is none in thy Kynred that is Named wyth this Name B. This must be vnderstoode of such as were presently aliue or at least of those which were not longe before disseassed For amonge his auncetors many were called by the name of Iohn as he which was Priest when the Temple was builded by Salomon the King And it agreed very wel that looke what name the Priest had vnder the Typical Salomon the same the Priest of the true Salomon shoulde haue For this our Iohn now that the kingdome of Christe began and the building of the spirituall Temple being settinge vp had the office of the more true Priesthoode teaching the people the most wholesome knowledge C. And wee see the custome is taken for a sufficient testimony It was sufficient for them to alleage the Auncient maner and custome the which is geuen to all men almost by Nature Custome vvithout the truth is vayne But what other thinge is custome oftentimes then meere corruption That therefore which is builded vppon Custome alone is infirme and vaine 62. And they made Sygnes vnto his father how he would haue him called A. To make an ende of the contencion the Kinsfolkes seeke to be certefied by makinge Sygnes vnto Zacharias by what Name hee would haue the Childe called who was before instructed of the same by the Angell 63. And hee asked for wrighting tables and wroate sayinge his name is Iohn And they marueiled all B. Hee meaneth waxen Tables in the which in olde time they were wonte to write BV. That which his Tongue coulde not doe hee doth by his hande and by wrtinge requiring Tables by signes and beckes and not by voice E. For when the Mother and Kynsfolkes coulde not agree the Fathers authority was requisite to ende the cōtencion But hee had not as yet the vse of his Tongue when hee stoode in moste neede of the same Therefore when by signes it was demaunded of him what name hee woulde haue geeuen to hys Sonne hee vnderstanding the matter required his writinge Tables that by dumbe Letters hee mighte vtter that which by voyce hee coulde not And when the Tables were broughte vnto him hee wroate thus His name is Iohn Geuinge them to vnderstande that this name was geuen vnto him by the Angell before hee was conceiued Sayinge his name is Iohn If he spake what needed hee to write Wherefore this word saying in this place muste not bee referred to Zacharias him selfe but to the writinge of Zacharias which spake after a sorte And at this agrement of the Parents they marueyled all 64. And his Mouth was opened immediately and his Tongue loosed hee spake and praysed God C. GOD doth adorne and make noble the byrth of his Prophet by restoringe to his Father his Tongue For there is no doubt but that hee put of this Benefite vnto that Day to this ende and purpose that hee might draw all men to the admiration of Iohn And praysed GOD C. Zacharias is sayd to prayse GOD not onely to shewe him selfe thankefull but also that they might knowe that their kinsman and neighbour was punished bycause hee was to slowe to beleeue For hee was not ashamed to glorifie GOD to his owne shame And thus it was knowne to all men that the Infante was not borne by Chaunce or according to common order but promised by heauenly Oracle 65. And feare came on all them that dwelte nyghe vnto them and all these sayings were noised abroade through out all the hyll Countrey of Iury. And feare came on all them C. In this place Feare signifieth Reuerence which came from the feeling of Gods power For the workes of God ought so reuerently to bee considered that they oughte to make vs seriously affected And God doth not dally in his miracles but stirreth vp the mindes of men which he seeth to be sluggish and dull Throughout all the hill Coūtrey of Iury A. The Lord wrought not a miracle to the ende a fewe onely might know the same but to the ende many might be brought to reuerence by this so notable a worke C. Therefore LVKE sayth that the Fame of these things was spred abrod throughoute all the Hill Countrey of IVDEA Howbeit it profited many nothinge at all that they were so touched with the power of GOD for a time bycause when IOHN began his Office of Teachinge fewe remembered how wonderfull his birth was But GOD woulde haue the Fame of these thinges bee spred abroade not onely for their cause which heard but also bycause the miracle might bee more certayne in all Ages which at that tyme was knowne in diuers places 66. And all they that hearde them laide them vp in their hearts sayinge what maner of Chylde shall this bee And the Hande of the Lorde was with him Layde them vp in their hearts A. This is spoken accordinge to the Hebrew phrase and signifieth as much as to consider with ones selfe to deliberate in the minde of any thinge what the meaninge and Effecte of the same should bee C. And here we haue a common spectacle of mans Ingratitude set before our eyes For when vaine and friuolouse thinges doe take to deepe roote in our myndes the rememberaunce of geuinge thankes vnto GOD which oughte for euer to remayne vanisheth away Luke speaketh not of sencelesse wicked men or of the cruell Contemners of God For hee sayth that they layed them vp in their heart meaning that they had a deepe consideration of these thinges And it is lykely that some were mindefull of them for a time but the greater parte within a while after put away that feare which they had cōceiued Notwithstandinge wee must note that they wente not out of the way when they referred the miracles which they sawe to that exellencie which the Infante shoulde haue For we sayd that such was the coūsayle and purpose of GOD that Iohn might afterwards come abroade with great commendation Therefore they sayd What maner of Chylde shall this bee B. Bycause they sawe the mightie power of the Lord which was shewed in sundry Myracles concerninge the Childe there was cause why they should looke for great things concerninge him and should bee as it were afearde for the more present maiesty of the Lord. And so are the hearts of men framed that the more they see his outstretched Arme and power the more they feare God Hereupon it
whole Worlde except he do with some pleasauntnesse temper that which is terrible Therefore the Reprobate do faint at the sight of GOD bycause hee appeareth vnto them no otherwise then as a seuere Iudge but to the faithfull hee appeareth with testimony of his goodnes in Christ and therefore they are not swallowed vp of feare For beholde I bringe you tydinges of great Ioy C. The Angell to recreate the mindes of the Sheepheardes testifieth that hee is sent of GOD to declare his mercy For this only voice doth not onely erecte and comfort men at the brinke of dispaire but doth also restore such as are lost and bringeth them from death vnto lyfe so soone as they heare that the LORD is their louinge and mercifull GOD. BV. Ioy is compared with Sorrowe and torments which come of sinne and damnation and of the Sentence pronounced against vs for sinne The Incarnation and natiuity of the Sonne of GOD taketh away griefe and the horrible feare of Gods Iudgement filleth our heartes with vnspeakeable Ioy knowen onely to the faythfull Wherefore the Angell calleth the same great Ioy. C. To the ende we might know that wee muste not onely principally reioyce ouer the saluation offered to vs in Christe but also that the greatnesse of the benefite is so great large that it doth counteruaile all the sorrowes Griefes and Vexations of this present lyfe To this spirituall great Ioy Paule calleth the faythfull sayinge Phili. 4.4 Reioyce in the Lorde alway and agayne I say reioyce Also The peace of God which passeth al vnderstanding keepe your hearts mindes through Christe Iesus Wherefore let vs learne so to content our selues with Christe alone that the feelinge of his grace may surpasse all the griefes of the fleshe and at the length abolishe them cleane away That shal be to all people C. Although the Angell speaketh to the sheepheards onely he geueth them notwithstandinge to vnderstande that he bringeth vnto them the tydinges of saluation so that not onely they might heare it but others also Wherefore note here that this Ioy belonged to all the people bycause it was offered to al generally For God had promised Christ not to one or two alone but to all the seede of Abraham And whereas the Iewes were depriued of the greatest parte of Ioy which appertayned vnto them their vnbeliefe was the cause therof euen as at this day God calleth all men generally to saluation by the Gospell but the vnthankefullnesse of the Worlde bringeth to passe that very fewe enioy this grace which is offered vnto all men Seeinge therefore this Ioy was shut vp amongest a fewe it is called common in respect of God Moreouer although the Aungell speaketh of the elect People onely the vaile being now taken away the same Ambassage belongeth vnto all Mankinde For CHRISTE bringeth peace not onely to those that are nigh but also to those which are a farre of Ephe. 2.17 as well to Straungers and Forrayners as to them of the Housholde But bycause vntill the resurrection of Chryste there was a speciall couenaunte with the Iewes therefore the Aungell doth seperate them from other Nations For CHRISTE was a Mynister of the Circumcision for the truth of GOD to confirme Rom. 15.8 the Promises made vnto the Fathers Ephe. 2.14 But the vaile or difference beinge taken away as wee sayd before ingraffed the Gentiles into the body of this people Therefore there shal be now Ioy to all People both to Iewes and to Gentiles For it was sayde before In thy Seede shall all the Nations of the Earth bee blessed Gen. 22.18 All Nations but yet they alone which are elect out of the Iewes and Gentiles Verse 34 For Christe was made to many of the Israelites a stone to stumble at 1. Cor. 1.23 and many of the Gentiles also haue counted the Crosse of Christ foolishnesse 11. For vnto you is borne this day in the city of Dauid a sauiour which is Christe the Lord. For vnto you is borne C. Here is expressed the cause of Ioy namely bycause the Redeemer promysed longe before is nowe Borne to restore the Church of God into his former state For the Aungell doth not speake as of a matter altogether vnknowne but beginneth his Ambassage at the Law and the Prophets Bycause hee had vsed this forme of speach in vaine to the Gentiles to Prophane men saying that Christe the Lord was borne a sauiour vnto them First of all wee are taught by these words that whatsoeuer Ioy men haue conceiued is but vaine deceiptful vntill they haue peace with God and are Reconciled vnto him by the Grace of Christe No Ioye vvithout the Lord. The wicked do oftentimes reioyce with drunken mad Ioy but except a Peacemaker betwene God and them they must needes be disquieted vexed with cruell prickes of coÌ„science Furthermore thoughe they pamper theÌ„selues in their delights their owne pleasures are vnto them seuerall Torments Gods loue the cause of perfected Ioy. Rom. 14.17 Therefore this is the beginning of perfect Ioy to feele the fatherly loue of God towarde vs which doth onely quiet and pacefy our mindes And this Ioy is in the holy Ghoste in the which Paule placeth the kingdome of God Wherefore the Angell of the Lord doth preach the Promises of the Messias to come which were so greatly desired to be fulfilled when hee saith that Christe is borne The which made the Sheepheards to be very attentiue the more easely to cast a side feare He sayth To you which contayneth great waight So also the Prophet speaketh To vs a Childe is borne Esay 9.5 to vs a sonne is geuen And Zacharias sayth Beholde thy Kinge commeth vnto the poore Zâ—ch 9.9 The Angell sayth here vnto you bycause ells they might haue sayd To whom speakest thou And of whom doest thou tell vs Hee aunswereth To you the Messias promised in the Lawe is geuen A Sauiour C. CHRISTE is called a Sauiour bycause hee bringeth with him to all that beleue full and perfect saluation Which is Christe the Lorde A. Concerninge this name of Christe wee haue spoken before in our annotations vppon the first Chapter of Mathew verse 16. Note heere howe hee teacheth the Office of Christe or of the Messias whom they looked for namely that he should saue And from what hee shoulde saue it is declared in another place where it is sayd Math. 1 1â— For hee shall saue his people from their sines The Lord This name the Angell geueth vnto Christe bycause he should haue the gouernment of the whole that he might exercise his Domination or Rule here For as GOD doth oftentimes pronounce in the Prophets that he alone is our Lorde our Kinge and Lawgeuer euen so when hee manyfested his Sonne in the flesh hee declared him to bee the same in whom hee woulde raigne and gouerne Wherefore we haue one God from whom are all thinges and we in him
them now that they wondered at the woordes of Symeon May it bee that they being offended at Chrystes humilitie beleeued none of those thinges which they had seene and heard GOD forbid For Luke meaneth not that they wondered as at a newe thynge but that they reuerently considered and imbraced with conuenieÌ„t admiration this Prophesie of the Spirite vttered by Symeon that they might profite more and more in the knowledge of Chryst R. Therefore they wonder not because they beleeued not but because they beleeue Faith admiratioÌ„ are â—oyned togeâ—her therefore they wonder For they which do not beleue doe not wonder but do contemne and scorne But they which beleeue the more excellent testimonies that they heare of Chryste the more plainely that they know CHRIST the more they are held with admiration Whereupon also the name of the Lord is called VVonderfull and hys VVoorkes also Not because they are not beleeued but because the Godly heare them with greate admiration of Fayth C. Therefore by thys Example of Chrystes Parentes we are taughte that so soone as wee are endued with a true Fayth wee must seeke euen the leaste that may be to confirme and increase the same For he hath truly profited in the woorde of God which ceasseth not to marueyle daily at all whych he heareth so that the same make to the increase of Fayth 34. And Symeon blessed them and sayde vnto Mary his Mother Behoulde this Chylde is set to bee the fall and vprysing agayne of many in Israell and for a signe which is spoken agaynst And Symeon blessed them C. If you restraine this to IOSEPH and MARY it maketh no great matter but because LVKE seemeth to comprehende CHRIST also it may bee demaunded by what right and authoritye Symeon vsurped vnto hym the office of blessing For commonly the lesse is blessed of him which is the greater as teacheth the Apostle Heb. 7.7 Also it seemeth very absurd that any Mortall man shoulde pray for the Son of GOD. VVee aunswere that the APOSTLE speaketh not generally of euery Blessynge but of the Blessynge of the PRYESTE onely Num. 6.23 of the which Mention is made in the Booke of Numbers For Men by Custome Salute and wysh well one to an other But it is more likely that Symeon rather blessed them as a common man one of the multitude then as a pryeste For pryest was he none Moreouer it is no absurdity if we say that he prayed for the happy successe of the kingdome of Chryst R. Therefore Symeon saluted them wished them well and prayed that they might haue prosperity Behould this Chyld is set to be the fall A. Symeon added to his blessing that which seemeth far contrary to the promises R. For before hee set forth Chryste with excellent tytles He called him the Saluation of God the lighte of the Gentiles and the Glory of the People Israell a little before hee blessed them all and wished that all things might happen well and prosperouslie vnto them and now hee seemeth to vtter the cleane contrary concernynge Chryst Hee saith that he shall bee the Destruction of many in Israell and a signe whych is spoken againste Howe doe these thinges agree with the tytle of Saluation and Glory A. But the olde man doth not here dote or speake hee knoweth not what but beinge rather led by the holy ghost he preacheth that concerning Chryste which was shewed longe before by the Prophetes as wee shall see anone C. Simeon dyrected this speach properly vnto Mary Notwithstandyng it doth generally belonge to al the Godly This admonition was very necessarie for the Vyrgin least she beginning with Ioy should exceede in sorrowe in the ende And to this ende also it serued that she might not looke to haue Chryst receyued with the general coÌ„sent of the people but that she might rather arme her selfe agaynst with inuincible fortitude against all contrarie assaultes And wyth all the purpose of the holy Ghost is to geue vnto all the Godly a generall Lesson that seeing the world to resiste Chryst of malicyous wickednes they should notwythstanding be nothing at all dyscouraged therewith Wee know what a greate let the Obstinacie and vnbeliefe of the worlde is vnto vs but we may wel inough ouercome the same if wee wyll beleue in Chryst For wee shall neuer see men so well disposed that the greater parte will follow Chryst Wherefore they must needes be thus instructed which wil be the disciples of Christ that they may abyde in his fayth But this among all other was the greatest temptation that Chryst came among his owne and his owne dyd not onelie receiue him but reiected hym who notwithstanding boasted them selues to be the Church of God but specially because the high pryestes scrybes to whom the Regiment of the church was committed were his mortal Enemies For who woulde haue iudged him to haue bene theyr king of whom he seemed to be so opprobriously reiected Therefore not without cause Symeon foresheweth that Chryst was ordained to be Destruction to many that amonge the people of Israell But wee must noate that destruction came here hence for that the vnbeleuing doe resist and kicke agaynst him the which is straighte after expressed when SimeoÌ„ calleth him a signe which is spoken agaynst And for a signe which is spoken agaynst C. Therefore because the vnbeleuing are Rebels vnto Christ they crushe and breake them selues vppon him Whereuppon followeth they re destructioÌ„ Euen as if Symeon should say Hereof wee may beholde the mallice of men yea the wicked inclination of mankynde for that all men eueÌ„ as if they had conspyred together Christ is destructioÌ„ to the vnbeleuing doe wtstand and resiste him For there coulde not be such a generall consente of thys worlde to gainesay the Gospel except there were a certayne naturall stryfe contention betwene the Sonne of God and men For although the Enemies of the Gospell do disagree among theÌ„selues and are drawen into diuerse partes and fashions eyther by ambition or fury yet notwithstandynge in this they all agree to withstande the Sonne of God Wherefore it is truly sayd that it is to euidente a proofe of mans wickednesse that Chryste is in many places resisted And although it seeme to bee to monsterous outrage for the world to rebell agaynste the maker of the same yet notwythstandyng because the Scripture hath foreshewed that the same should come to passe there is no cause why such Examples should trouble vs but rather our faith beyng armed with those weapoÌ„s may prepare it selfe to fight with the contradiction of the world And because God doth now gather vnto himselfe an Israell out of the whole world and there is no more difference betwene the Iewe and the Gentile the same must now befall which we reade came then to passe Esay sayde in hys time He is the stone to stuÌ„ble at the rocke to fall vpon and a Snare and meete to both the houses of
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
what busines there is there but neuer any man as yet came from thence which tould any thing either of the Felicitye of Gods Children or of the tormentes of the wicked This thought the Lord purposed in this place to correct and to this end he hath tould vs that the rych man prayed Abraham that hee woulde send Lazarus to his Bretheren that he was aunswered thus They haue Moyses and the Prophetes let them heare them And when he replied that they should be better admonished if a man came to them from the deade it it was answered againe If they heare not Moyses and the Prophets neyther will they beleue though one rise againe from the Deade By whych wordes wee are taught that wee must not tarry vntill the deade rise againe to teache and to exhorte vs wheÌ„ we haue a certain rule of life deliuered vnto vs. For Moses and the prophets wheÌ„ they were alyue were so appointed vnto men to be teachers in their time that the same fruite might come vnto the posterity by their wrytings Seyng God will haue vs to he instructed after this manner to liue well there is no cause why the deade should be sent to testefy concerning the rewards or coÌ„cerning the punishmentes of the life to come neither shall their slouthfulnes bee excusable which make this theyr cloake that they know not what is done oute of the world We know that thys is a common saying amonge wicked men They are fooles which disquiet themselues with feare because there came neuer any from the Deade Chryst seking to take away such bewitchyngs of Sathan calleth vs backe to the Law and the Prophetes accordinge to thys testemony of Moyses Say not hereafter who shall ascend into Heauen Deu. 30.12 or who shall descend into the deepe Or who shal goe ouer the Sea The word is nigh euen in thy hearte and in thy Mouth Therefore they which deryde that the Scripture testefieth concerninge the iudgement to come shall one day feele how intollerable this impiety is to discredite the holy worde of GOD. But Chryst awaketh those that are hys from this drowsines least they beinge deceiued with hope of impunitie neglecte the time to repente And to this ende tendeth the answer of Abraham that because God had sufficiently deliuered the Doctrine of Saluation to his people by Moses and the Prophets there wanted nothing but that all men myght stay and content themselues wyth the same Thus the greater parte of men doe alwayes gape after new Reuelations Now because nothynge more displeaseth God then for men to passe their Boundes he forbidding al men to seeke for the truth at the mouths of Soothesayers and Sorcerers and to desire fained Oracles accordyng to the maner of the Gentiles hee promiseth that hee will geue Prophetes at whose mouth the People may Learne what is profitable for their saluation Deu. 18.10 Wherefore if Prophetes are sent vnto this ende that God might kept hys people vnder the brydle of his worde he which is not content with thys order of teachyng hath not a desyre to Learne but seeketh rather after wycked Liberty Esa 8.19 and therefore God complayneth that iniury is done vnto hym when he alone is not heard from the liuing to the dead Chryste therefore heere condempneth all Reuelations here to be vayne and false And of these Reuelations there are two kindes the one which men desyre for the nonce eueÌ„ of wilfulnesse when they demaunde the truth of the deade whereof sprang Necromancie For wee know that it is a curiositie deuised by the Deuiâ—l and forbydden by the Lord saying Let there not be founde amonge you a Sorcerer or Charmer c. Deu. 18.11 Or that asketh counsayle of the deade Also Esa 8.19 Is there a people any where that asketh not Counsayle of his God should meÌ„ run vnto the dead for the liuing There is another kinde of Reuelation when men requyre not the truth of the deade but are taught by deuelish spyrites and visions euen as do the papists who going about to proue theyr Purgatory set before vs deuelish visions Reuelations But here we are taught not to beleue the Deade but to harken to the prophets For whatsoeuer is necessary for our saluation it is set down vnto vs in the word of God Therefore agaynst all euill Spyrites and visions we must set this buckler if thou bring me any thing but that which is set downe in the law the prophetes I haue thee in suspicion and do iudge thee to be an angel of Sathan Moreouer in that Abraham deuided the word of God into the Law prophets it is referred to the time of the olde testament Question But some will say Why doe we heare Luke Peter and Paule if we must beleue onely Moses and the Prophetes AuÌ„svvere We answer that we heare nothing of Luke of Peter and of Paule but the very same which the Prophets taught For what other thinge is the Gospell but a more ful doctrine which was before preached by the prophets R. Wherefore the way of Saluation must be sought no where els than oute of the holy Scripture which is deuyded into the new and olde Testament Whereuppon Abraham sayeth not they haue reason and humane wisedoÌ„e let them heare and follow the same For although humane reason hath a certayn knowledge of Righteousnes yet neuerthelesse because it wanteth the holy Ghost RoÌ„ 1.16 it hath no knowledge of the Gosple which is the power of God to to Saluation to euery one that beleeueth the same A. Wherefore we must come to Moses and the prophetes who being led by the Spyrite of God haue reuealed vnto vs the good wil of God towardes men â— Ti. 3.17 that the man of God may be perfecte and prepared for euery good worke 30. And hee sayd Nay Father Abraham but if one come vnto theÌ„ froÌ„ the dead they wil repent C. This is a figure called Prosopopoeâ— in the which is rather expressed the sence and feelyng of those that are aliue hen the care for the deade For the Doctrine of the law in the World to cold the prophesies lye deade and no man can abyde to heare God speakyng after his maner Some desyre to haue Angels descend from heauen Other some would haue deade meÌ„ to rise out of theyr Graues Others woulde haue that whych they heare confyrmed with new myracles and many woulde haue voices to thunder out of the ayre But if it shoulde so fall out that God should fatisfy the desyres of all meÌ„ yet they would be neuer a whit the better For God hath both comprehended in his word whatsoeuer is necessarye for vs to be knowen and hath also confyrmed the Authority of this worde wyth lawfull Seales Furthermore Faythe doth not depend vpon miracles but it is the speciall gifte of the Spyrit and it springeth from the word of God Also it belongeth onely vnto God to drawe vs vnto him who will worke effectually by
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
vppon the owners to beate them and by Force of armes to brynge the same with them but onely to aunswere them wyth hys word and by his word to doe that whych they were commaunded For the word that is to say the preching of the Gospell which is the commaundemente of Chryste is that Instrumente by which the Kingdome of God is set vp and preserued This Sword and these weapons are oures Wee spake not now of the Office of the ciuill Magystrate who hath to vse the sworde according to the Lawes and to defende his Subiectes that they may leade a quiet lyfe wyth all Godlinesse and honestie but we speake of the Offyce of the Apostles and ministers of the Church whose Sworde is the worde of God by which Sworde not onely the Externall face of the Church is preserued but also the conscience is in safetie from the inuasion of Sathan that we may be broughte to Euerlastynge Saluation Concerning the exposition of the rest which followeth vnto the 41 verse Reade the 21. Cha. of Mathewe verses 7.9.12.14 41. And when he was come neere he beheld the Citie and wepte on it 42. Saying If thou haddest knowne those thinges which belonge vnto thy peace euen in this thy Daye but now they are hid from thyne Eyes And when he was come nere R. Now the Euangelist sheweth how Christ was affected toward his people the Iewes when he was come into the view of Hierusalem the Metropolitan Citie of Iury And wepte on it C. Seeing Chryst desiered nothing more then to discharge the office whych the Father had committed vnto him and knew that this was the ende of his calling to gather together the lost shepe of Israel he wished that his comming might be wholesome and profitable to all men and sauing health This was the cause why he being touched wyth mercy and compassiō wept for the imminent Destruction of Hierusalem For when he considered that the same was ordayned of God to bee the holy Seate in the which the Couenaunt of euerlasting Saluatiō should abyde the Sanctuarie from whence Saluation should come to the whole world it could not be but that he must needes greatly Lament the Destruction thereof When also hee sawe that people to perish miserably by they re owne Ingratitude and mallice which was adopted to the hope of Eternall Life it is no marueile if hee could not refrayne from teares And whereas some thinke it verye absurde for Chryst to bewayle that Euill which he might haue holpen they may easely be aunswered For as he descended from heauen that taking vpon him our flesh he might be a witnesse minister of Gods sauing health so in like manner hee tooke vppon him the true and naturall Affections of man so farre forth as was necessary for the function which he had taken in hand And we must wisely waigh and cōsider what person he representeth whē he speaketh or seeketh the Saluation of Mankinde Euen as in this place that he might faythfully fulfil the commaundement of his Father it was necessary for him to desire that the fruite of Redemptiō might come to the whole body of Gods Electe people In that therefore that he was geuen vnto this people to bee a minister of Saluation he bewayleth theyr Destruction according to his office Wee confesse he was God but so often as it was meete for him to execute the Office of a teacher his Godheade rested and hyd it selfe as it were least it might hynder the office of a mediator There these teares of Chryst were not fayned he did not as plaiers commonly doe which counterfeite theyr iesture but it was a true affectiō which brast forth those Teares from him And there is no doubte but that hee would wholly frame and bend himself to that people to whom hee was sente And as hee was man so he was moued with compassion as the Apostle Paule teacheth saying Wee haue not such an high prieste as knoweth not howe to haue cōpassion on our infirmities c. He. 4.15 There is nothing more proper to the Nature of man then affections specyally of humanity Therfore as he was God he was immouable from that which hee had decreed in the beginninge and as he was man appoynted to be the sauiour of the people of the Iewes hee sorrowed for that he saw Hierusalem to refuse so greate Grace offered vnto her and because shee knewe not the fruite of his comming Rō 15.8 Paule sayth the Chryst was a minister of the circumcision And the Lord himselfe sayth Ma. 15 24 I am not sent but to the lost sheepe of the house of Israell C. Hee came not therefore to thys ende that the Iewes mighte feele hys wholesome comming So that when he sawe that hee was come in vayne to the Iewes to whom he was specially sente hee abstayneth not from teares when I say he saw the chosen City in that which God would be called vppon to reiecte the author him selfe of Saluation Moreouer by thys his weepyng he did declare that he did not onely Brotherly Loue those for whose sake he was sente but also that the Spyrite of Fatherlye Loue was powred by God into mans nature If thou haddest knowne This is an abrupte kynde of speach C. For we knowe that they in whō there are vehement affections can not vtter theyr meaninge so fully as they woulde Moreouer it may be that two affections meete heere together for Chryst doth not onely take Compassiō vpon the Destruction of the City but doth also cast the vnthankefull people in the teeth with haynous wickednesse for that they reiecting the Saluation offered vnto them willingly broughte vppon themselues the horrible iudgement of God B. For it is likelie that this Cogitation disquieted the Lords minde Beholde I come vnto thee O Daughter Sion and Hierusalem thy Kinge and thy Sauiour euen as thy Prophetes haue promised thee But poore and humble Therefore thou cōtemnest mee at whose handes alone thou mightest receyue righteousnesse Life O that thou haddest knowne the thinges which belonge vnto thy peace and haddest not bene so blynde in thine owne euill And that in this thy Daye when so many so wonderful thinges doe cal thee to know these things For now whilest thou hast mee preachyng the Kingedome of Heauen vnto thee that day of saluatiō visitatiō is risē vpō thee which thou oughtest to know by my life by my Doctrine by so many myracles lately shewed But O thryse yea foure times vnhappy nowe these thinges are hidden from thyne eyes therefore thou arte outragious mad agaynst mee and seekest my Bloude whom thou oughtest with moste Ardent affection to receiue for thy Sauiour and King as doth this multitude Hereuppon it shal come to passe that thou being besieged of thyne enemies shall at the length be layed euen wyth the ground thy Children being slaine and thy houses and costly buildyng beinge beaten downe insomuch that in thee one stone shall not be lefte vppon
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