olde time commaunded the Booke of the Law to be sprynkeled with the Bloud of the Sacrifice 73 According to the othe vvhych hee sware vnto our Father Abraham that hee would gieue vs. According to the othe C. Hee maketh mention of the oth to the ende hee mighte the better expresse how firme stable hys truth is For so GOD beareth with vs that hee vouchsafeth by his name to beare vp our infirmity VVherefore if bare promyses are not sufficient for vs let vs call to mynd this confyrmation the which if it put vs not oute of all doubte wee are to vnthankefull vnto GOD and iniurious vnto his holy name A. This is euen that same which the Apostle wryteth saying Heb. 17. â— wherin God vvilling very abundauntly to shewe vnto the Heyres of promise the Stablenes of hys Counsayle confirmed it by an oath Which he sware vnto our Father Abraham R. Hereby wee see how true and iuste God is in keeping his promises For he doth not onely obserue those promises which hee made by the Prophets but hee also obserueth those CouenauÌ„ts which he made the Patriarkes specially with AbrahaÌ„ Dauid the whych also hee hath confyrmed with an oathe For this is the Testament or Couenaunte which God made with Abraham and hys Seede I wil blesse them that blesse thee and I wil curse them that cursse thee And agayne Gen. 12. â— Gen. 22.7 Thy Seede shall possesse the Gate of his Enemies and in thy Seede shal all the NatioÌ„s of the Earth he blessed And this Couenaunte he confirmed with an othe saying By my selfe I haue sworne I will blesse thee and Multiply thy seede And concerning Dauid it is written I haue made a CouenauÌ„t with my chosen I haue sworn to Dauid my Seruaunte Thy Seede wyll I stablish for euer and set vp thy Throane from one Generation to an other Agayne Psal 89.4 I haue founde Dauyd my Seruaunt vers 21. â—â— 29. with my holy oyle haue I annoynted him I wyll destroye hys Foes before his Face and plague them that hate him My mercy will I keepe for hym for euermore and my couenaunte shall stande fast with him His seede also will I make to endure for euer and his Throane as the Dayes of Heauen These promyses made to Abraham and Dauid concerning Victorye ouer theyr Enemies concernyng Security and Tranquillitie of Lyfe and the perpetuitie of a most happy kingdom seme no tende vnto Externall Blessings only as though they were to bee fulfilled onely in thys VVorlde But by thys verse of Zacharias which is as it wer a paraphrasis of the promises of god which were made vnto Abraham and Dauid we may plainely vnderstand that those promises dyd specially tende vnto spyrituall blessinges For hee expoundeth it that these thynges are to bee vnderstode of those Ennemyes which were ouercome by Chryst Iesus and of that Tranquillity and felicity of Lyfe which is purchased for vs by Chryste For Chryste dyd not conquere eyther the Aegyptians or the Babylonians â—ph 6.12 or the Romaynes by the Externall preparation of warre but hee ouercame those Enemies and deliuered his People from all those thinges of the which Paule speaketh Amongest whome Sathan is the chyefe secondly Sinne into the which SathaÌ„ by suggestion cast Adam Laste of all Deathe and hell Furthermore Chryst restored hys People not to that Security by which they mighte worship accordyng to the Leuitticall Lawe in Hyerusalem the which worship was onely ciuile and a Schoolemayster vnto Chryst but hee forgaue them theyr Sinnes for the which remission the conscience is made so quiet throughe Fayth that now it neyther feareth Sathan nor Synne nor Death nor hel 74. That without feare we being delyuered from the hands of our Enemies myght serue him That without feare BV. This includeth in it selfe that wee are assured of the Blessynges of this Lyfe and also of the VVorlde to come For a Chrystian man is secure and certaine of forgieuenes of hys Sins although as yet he feele them For he is out of al doubt that Deathe hath no Power in hym that Sathan doth not ouercome in him and that the VVorlde can not preuaile in him Notwythstanding vnderstande not thys to bee so spoken as though a Chrystian should haue no feeling at all of Sinne but rather that he is greatly disquyeted and as it were Tormented when Synnes do grieue and that the Image of Deathe dothe terrifye hym in so much that hee being pressed wyth the reproache and shame of the VVorlde standeth naked hath none in the whole Earth of whome he may seeke helpe but God alone Sathan and Sinne are felte but they brynge nothing to passe they ouer come not For the hearte is safe quyet in God Of thys feare the Apostle Paule wryteth thus Yee haue not receyued the Spyrite of Bondage to feare any more Rom. 8 1â— but ye haue receyued the Spyrit of Adoption whereby we cry Abba Father The same Spyrite beareth witnesse to our Spyrites that wee are the Sons of GOD Also 1. Ioh. 4.18 Feare is not in Loue but perfecte Loue casteth out Feare because feare hath painefulnes for he which feareth is not perfect in loue C. Therefore the meanynge of Zacharyas is Feare is coÌ„trary to Faith that GOD can not bee VVorshyped but wyth Peaceable and quyet Myndes For they which are oute of Quyet whych reason and contende wyth them selues whether they haue hym Fauourable vnto them yea or no whether hee accepteth theyr Obedyence or reiecteth the same To bee shorte whych are tossed carryed betweene Hope and Feare do take greate paynes in VVorshypping GOD but yet they doe neuer Syncereâ—y and wyth they re whoale Hearte submyt them selues vnto him For feare and trembling maketh them to abhorre him in such wyse that if it were possible they would haue his deuine Maiesty cleane taken away Psa 130.4 VVe know that no Sacrifice is acceptable vnto God but that which commeth froÌ„ a good will willing mynd Wherefore that men may truly worship God it is necessary that theyr consciences be freed from feare Euen as Dauid also speaketh Mercy is with thee that thou mayest be feared RoÌ„ 14.23 For God wheÌ„ he hath geuen peace vnto men louingly calleth them vnto him and maketh them to come willingly and wyth an earnest desire to worship him HereuppoÌ„ the Apostle Paule sayth that whatsoeuer is not of fayth is sinne But seeing God reconcyleth men vnto hym in Chryst seeing by his Defence he preserueth them that they might be wythout all feare seeing he hath put theyr Saluation into his hand and Custody Zacharias doth iustly say that wee are delyuered froÌ„ fear by his grace Therefore the Prophetes doe make this proper vnto his Kingdome that men might voyd of feare imbrace peace and inioy peaceable blysse That vve being deliuered from the hands of our Enemies A. To these wordes appertayned the promises noated in the verse going before Myght serue
accounted for a deceiuer To preache the Gospell C. Heere Christe sheweth to what ende hee was endued with the Graces of the Spirite namely that hee might Preache the Gospell to the poore Whereupon wee gather that which we sayd before that whosoeuer are sent of GOD to preache the Gospell are first instructed with necessarye Gyftes that they may bee able to discharge so waighty an Office Wherefore very fonde are they who vnder the pretence of the deuine calling vsurpe vnto them the place of Pastors when as in deede they are most vnmeete to execute such an office A. They therefore which will be couÌ„ted true and lawfull Pastors must coÌ„sider that their proper office is to preach the Gospell R. For this great Sheepheard of all other shepheards Christ saith not To rule with externall maiesty he hath sent mee but To preach the Gospell And hee saith to his Apostells Ihon. 20. â—â— As the father hath sent mee so send I you 1 Cor. 4.1 And the Apostell Paule writeth thus Let a man so esteme vs as the Mynisters of Christ dispensators of the Mysteries of God Also 1. Pet. 5.1 the Apostell Peter saith The Elders which are among you exhort which am also an Elder a Witnesse of the afflictions of Christe and also a Partaker of the glory that shall bee opened Feede you Gods flocke which is committed vnto you takinge the ouer sight of them Not as compelled thereunto but willinge not for the desire of filthye luker but of a good minde not as though yee were Lords ouer Gods Heritage but that yee be an ensample to the flocke To the poore By this Name the Prophette gieueth vs to vnderstande what the state of the Church was before the Gospell was preached and what the Condition of euery one of vs is without Christe Therefore he calleth the Poore the Contrite the captiues the Blinde and the Brused to whom GOD promiseth restoringe And although the body of the People was oppressed with so many miseries that to euery member thereof those tytells did very well agree yet notwithstandinge bicause many of them did flatter them selues in their neede in their blindnesse in their seruitude and in death it selfe therefore a fewe were apte and meete to receiue his grace To heale the broken hearted S. They are broken hearted which feele their sinnes for sinnes breake the hearts of men For they bring with them the wrath of GOD the feare of all pearills and the feare of Death and hell But Christe cureth this seeinge hee hath made satisfaction for sinnes and appeased his heauenly father Wherefore hee sayth Mat 11.28 Come vnto mee all yee that traueile are heauy laden and I will ease you And the Lorde himselfe by the mouth of the Prophet saith Hee healeth those that are broken in heart Ps 147.3 and geueth Medicine to heale their sicknesse Againe To whom shall I haue regarde but to the poore and broken in heart Esay 66.2 to him that trembleth at my worde To preach deliueraÌ„ce to the Captiue Christ speaketh not here of ciuill captiues or of externall deliuerance but of a spirituall deliueraunce by which wee are deliuered from the seruitude of Sathan For wee are all by Nature the Captiues of Sathan and sathan hath by his right power of Lyfe and death in vs. For after that Adam sinned wee all which are the Posterity of Adam soulde vnder sinne Rom. 7.14 for sinne wee are deliuered into the power of Sathan Therefore he came to preach deliuerance from Sathan and to restore vs to our former Lord who is GOD the Father of Heauen And hee preacheth Liberty and deliuerance when through his Name hee promiseth remission of sinnes shewing that it is he which satisfied for the same and payde our debtes Wherefore whosoeuer beleueth this preachinge and thereby hauinge obtayned remission of sinnes for Christs sake obtayneth also deliuerance from Sathan and is restored to his former liberty before GOD. And recouering of sight to the blind S. By blindnesse is vnderstoode the extreme and most desperate State Seing Christe is the light of the World when hee shineth not vppon vs what haue we left but Darknesse Hee is the day springe from an high which visiteth vs to geue light to them that sit in darkenesse and in the shadow of death Hee calleth them blinde which sit in darkenesse and in the shadow of death to whom light is rysen of the which we haue spoken in Mathew Chap. 4. verse 16. Freely to set at liberty them that are brused A. That is to say that I may deliuer those which are oppressed with the burthen of sinne may gieue them remission of their sinnes They are brused which lie in sinnes fighte against them and yet notwithstanding cannot ouercome them C. By all these formes of Speache first of all wee are taught to what end the Gospell is preached and what the same offereth vnto vs Namely that whereas wee are ouerwhelmed with all kinde of euills God by his quickening light shineth vnto vs that being brought out of the deepe sincke of death he may restore vs to full and perfect felicity This is no small commendation of the Gospell that wee are sayd and doe in deede to gather such vnspeake able fruite thereby Secondly wee see who they are which Christe inuiteth vnto him maketh Partakers of the Grace coÌ„mitted vnto him namely they which by all maner of meanes are miserable and voyde of all hope of saluation But in like maner wee are taught that wee cannot enioy these benefits of Christe vnlesse wee beinge humbled with a serious feelinge of our euells doe desire him to bee our deliuerer no lesse then they which are hungery desire to bee satisfied with Foode For who soeuer swell with pride doe not sigh vnder their captiuity neyther doe mislike of them selues in their blyndenesse doe with deafe Eares contemne and despyse this Prophesie Reade the 11. Chapter of Mathew the verses .5 and 28. 19. And to Preache the acceptable yeare of the Lord. R. The Prophet alludeth to the yeare of Iubile Leuit. 2â— 8 of the which mencion is made in Moses in the which two thinges were specially obserued the one was the deliueraunce of all Seruauntes in that yeare the other was the restoring of the Possessions of such Landes as were soulde to their olde Lord or ells to their Heyres This was a Ciuill Lawe most fit for the Land of Canaan and necessary for the gouernment of the Iewes In that yeare all quarrells contentions brawles debts Actions Couenants Lawes Letters and seales were ended insomuch that the same yeare was a publique composition and pacification of all ciuill controuersies But as touchinge the externall obseruation of the yeare of Iubile according to the Lawe of Moses wee haue nothinge to doe therewith but onely with the matter it selfe signified by the yeare of Iubile For this Spirituall Iubile began first when Christ began the
as this yonge man is encouraged vpon truste of his Fathers mercy to seeke a recōcilliation euen so vs the feelinge of Gods mercy must be vnto vs the beginning of repentance which stirreth vs vp to hope well And I will say vnto him Father C. Hereby we see that this also is required in true repentance namely that wee being confounded with the greatnes of our sinnes may returne to our heauenly Father For hee did meditate consider this meane in himselfe not thereby to deceiue his Father but to moue him to compassion I haue sinned agaynst Heauen Beholde here how that the subiection obedience due to the Father is appoynted of God For they which sinne against their fathers sinne also against Heauen For in this place heauen is taken for God Therefore they which do truly acknowledge their sinnes must also confesse them vnto God and that is a sure signe of true humillity The confession ought to answere the Offence When men are priuy to our sinnes we cōfesse our sinnes also before them otherwise we cōfesse to God alone if we offend him alone For the confession must be esteemed by the nature of the faulte I am no more worthy to be called thy sonne R. It doth not only suffice to acknowledge sinne but wee must also haue such a feeling of sinne in our Cōsciences that we must not only Iudge our selues vnworthy to bee called the sonnes of God but also that wee haue deserued extreme death damnation Psal 38 3 So Dauid acknowledged his sinne when he sayd Thy arrowes sticke fast in mee and thy hande presseth mee sore there is no rest in my boanes by reason of my sinne So Daniell acknowledged his sinnes and the sinnes of the Israelites Wee haue sinned wee haue done wickedly Dan. 9.5.8 we haue liued vngodly And thus so many as seeke to attaine true saluation confesse their sinnes Notwithstanding in this pointe perfect repentance doth not cōsist neyther doth righteousnesse follow hereof by and by but wee must go forwarde to other degreese of repentance that is to say we must conceiue a good hope that the Father will not reiecte vs although wee bee not worthy of Pardon 20. And hee arose and came to his father But when he was yet a great way of his father saw him had compassion and ran and fell on his necke and kissed him This is the thirde parte of the Parable concerning the mercy of the father toward the sonne When he was yet a farre of Here wee see that God doth not tarry vntill we come vnto him for he meeteth vs. Let vs therefore call that to minde which was spoken in the eleuēth verse going before that God is not simplely compared to a man but that his mercy goodnesse is a hundred foulde more toward vs. Therefore there is no doubt but that so soone as wee are touched with repentance God receiueth vs into his fauour C. This therefore is the principall poynte of the Parable If men which are by nature desierouse of vengeance may notwithstandinge bee moued to bende and yeelde by fatherly pitty gently to pardon their sonnes willingly to require them being miserably lost God whose exceeding goodnesse excelleth all the loues of fathers will be no more seuere toward vs. And verely there is nothing spoken here of an earthly Father which God doth not promise concerning him selfe Before the cry sayth hee I wil heare them Esai 65 2◠Psal 32.5 Therefore as the Father is not onely here intreated with the prayers of his Sonne but also goeth forth to meete him and imbraceth him beinge rent and torne and deformed before he spake one worde euen so God looketh not for long intreaty but so soone as the Synner hath purposed to confesse his falt he meeteth with him of his owne accorde And fell on his necke kyssed him C. The Father doth not here cōplayne he chydeth not he threateneth not but by and by Imbraceth him Whereby wee see that the grace of GOD is offered vnto Sinners before they come vnto him by repentance For hee it is that worketh repentance in our heartes by his Grace that wee may come vnto him And in this poynt a mortall man is improperly compared vnto God For it belongeth not vnto an earthly Father by the secret instincte of his spirite to renue the stubborne heart of his Sonne Ezec. 11.19 as GOD doth who maketh of stony hearts flesshy hearts 21. And the Sonne sayde vnto hym Father I haue sinned against Heauen in thy sight am no more worthy to be called thy Sonne C. Here is noted the other parte of repentance of the which wee spake euen now when as the feeling of sinne is Ioyned with sorrow and shame For hee which is not sory that he hath sinned hath not his falt before his Eyes will neuer come to goodnesse Therefore it is necessary that a dislyking of our selues goe before Repentance And there is greate wayte in this maner of speache that the younge man is sayd to tourne to him selfe Esay 46.8 as one that was caryed away with wandering desiers of the flesh to forget him selfe And am no more worthy to be called R. Great and haynous are the sinnes grieuouse also is the sorrow but short is the confession S. Hee doth not reckon vp the circumstances of the sinnes according to the Custome of Hypocrits hee sayth not I haue lost so much money in such a city with play and so much in that City by Harlots in this and in that Feaste I haue bene drunken Thou hearest none of these circumstances but in a short summe he comprehendeth all his offences Luk. 18.13 A. euen as did he which sayd Lord bee mercifull to mee a sinner 22. But the Father sayde to his Seruantes Bryng forth the best Garment and put it on him and put a Ringe on his hande and shooes on his feete 23. And bring hyther that fat Calfe and kill it and let vs eate and be merry c. R. As Luke hath very liuely expressed in the Prodigall younge man firste of all the Image of a sinner lost with riotouse liuing and secondly of a repentinge Sinner euen so now hee setteth forth in his Parente the Image of the exceedinge clemency and goodnesse of GOD. C. And althoughe in Parables as wee haue sayd it were very fond to discusse euery particuler thing here notwithstandinge the letter shall not be wrested if wee say that our heauenly Father doth not onely Pardon Sinnes to forget them for euer but doth also restore vnto vs those Gyftes which wee haue forsaken Euen as when hee tooke them from vs he chastised our ingratitude that he mighte make vs ashamed with the reproche of our nakednesse For this my sonne was deade A. The Scripture is wonte to call those men Deade men which are Addicted and geeuen to sinne Whereby wee may gather that Repentance is a Resurrection from Death 25. The Elder Brother vvas in
Gospell of the kingdome of God After that Iohn vvas taken BV. Now the Lord himselfe commeth forth to whom Iohn had opened and prepared the way that preachinge the Kingdome of God hee might nowe begin to raygne in the elect But before all thinges the tyme and the place is here noted The time as After that Iohn was taken Luke 4. The place that is to say Galile This is to be noted that the Lorde gaue place to the fury and extreme rage of Herode departing out of the way for a time and that he was led of the spirit as Luke expresseth By the which we are taught that if we do truely coÌ„mit our selues vnto the Lord his spirit shall safely direct vs in all things whether we flee or abyde incounter with our enemies For so the spirit led Christ our Lord and so also it led the Apostles from the fury rage of their persecuters that they myghte preache farther and sometimes made theÌ„ stand to it stoutly voyde of al feare in somuch that they were conquerers of their enemies either by lyfe or death That flight by the which the glory of Christ is deminished is vnworthy of a Christian and neuer vsed of the saynts but when thou doest so flee that thou mayest the more conueniently set forth the glory of God seeking nothing that pertayneth to thy selfe but only seekest to discharge thy office keeping thy selfe vntill thy hower be come thou dost nothing but that Christe did here at thys time at other times also Accordinge to whose example the Apostle Paule fled out of DAMASCO Act. 9 Looke by what spirite these men fled by the same spirite also they afterwardes of their owne accord offred themselues to their Persecuters Iohn 18. Euen so Chryst willingly met with those that sought his death Paule coulde bee stayed by no meanes from his Iourney which hee tooke to Hierusalem Act. 20 21. although hee knewe that tribulation imprisonment was there prepared for him A Christian therefore ought so to flee that hee hinder not the glory of Christ to the setting forth whereof hee is consecrated Wherefore we must prayâ—â—â— to the father that he will vauchsafe to gieue vnto vs that good spirit which may guide vs in the righte way not suffer vs to be caried after our owne will For no certayne thing can be coÌ„maunded as concerning sight neither can it bee praysed in all pointes nor altogether discoÌ„mended Preaching the Gospel of the Kingdome What the Gospel of the kingdome is reade the 4. Chapter of Mathew 15. And saying The tyme is come and the kingdome of God is at hande repent and belieue the Gospell The time is come BV. The Euangelist Marke is not content that hee hath declared the scope and suÌ„me of the preaching of the Lord but also addeth by by a certayne maner and forme of hys preachinge that by one Sermon wee might gather the order of the rest Notwithstanding he hath not rehearsed all things that he spake word for worde but onely the chiefe principal partes of the which fower are here declared Fyrst The time is come This thinge dependeth vpon the promises of the old testament For the lawe and the Prophets appoynted some certayne in the which the saluation of all the faythfull might be finished by the incarnation death of Christe the sonne of God For the prophet Daniell heard these words of the Angell Gabriell Three score ten Weekes are determined ouer thy People and ouer thy holy City that the wickednes may be consumed that the sinne may haue an ende that the offence may bee reconsiled to bring in euerlasting righteousnesse Daniel 9. to fulfill the visions and the Prophets and to anoynt the most holy one And in another place it is sayde Gene. 49. The Scepter shall not departe from Iuda and a lawe geuer froÌ„ betwene his feete vntil he come which must be sent This time sayth Chryst is fulfilled As if hee should say This day hath the father performed that which he promised to the fathers And herevpon followeth the seconde thinge which Marke noteth which maketh the firste more euident And the kindome of God is at hand BV. By Christ a way is made to the faithfull to come vnto the Father into the kingdome of God and moreouer God raygneth vpon the earth by the spirite by force and by his worde in the middest of the faithfull All those thinges therefore which the Prophets had foreshewed as concerninge saluation euerlasting lyfe righteousnesse of saintes and the kingdome of God in this world they are euen now at hande and are offered fulfilled by Christ Then also he doth gouerne vs when he doth make him selfe manifest vnto vs by his word when we forsake our own will which thing coÌ„meth to passe by the power of the holy Ghost WheÌ„ Christ came the state of the People of the Iewes was miserable and much impayred by horrible dissipation all men did that whych seemed good in their owne Eyes But they beinge gathered together by the word of the Gospell felt the kingdome of God if so bee that they were of the number of those which submitted theÌ„selues thereunto with obedience And now followeth the thirde parte of the sermon of Christ Repent That is to say let euery man enter into hys owne conscience let him acknowledge how corrupt daÌ„nable a sinner he is of him selfe let him also coÌ„fesse his sinnes and when he hath so done let him tourne froÌ„ theÌ„ and beholde the great mercy of God For the fourth parte followeth by the which the third is absolued And belieue the Gospell As if he shoulde say Although yee feele your selues to be sinners and to be condemned by the iust iudgement of God yet notwithstaÌ„dinge dispayre not in your sinnes belieue the Gospel which sayth that God to saue sinners sent his onely begotten sonne into the worlde that euery one which belieueth in him should not pearishe but haue life euerlasting Beleue therefore in the sonne of God the sauiour of the world By fayth taste of the gyftes of God Iohn 3. by faith Ioyne your selues vnto God A. If any man doe demaunde howe Marke here seperateth repentauÌ„ce from the doctrine of the Gospell when as notwithstanding it depeÌ„deth of the Gospell you may finde how to answere it in the fourth of Mathew 16. As he walked by the sea of Galile he sawe Simon and Andrew his brother casting nets into the sea for they were fishers A. As concerning the exposition of this verse in which is intreated of the calling of certayne of the Apostells reade the fourth Chapter of Mathewe 21 And they came into Capernaum and straite way on the Saboth dayes hee entered into the Synagoge and taught And they came into Capernaum BV. These things also doe pertayne to the place of doctrine and do shewe how greatly men ought to endeuoure them selues to preache the Gospell because the Lord him selfe preached
is nothing hyer but onely height it selfe there is Chryst in his Diuinity euen as the daie sprynge or Sunne rysing For he proceeded from the Father euen as the beams of light proceede from the Sun Thus Chryst speaketh of himselfe Iohn 3.13 No man ascendeth into heaueÌ„ but he which came downe from heauen For he hath not his Oryginall froÌ„ the Earth where hee was conceiued and borne In like manner he saith I wente oute from the Father Ioh. 16.28 and came into the world This Sonne of God sayth Zacharias hath visited vs comming to vs into the Earth and hath geuen to vs myserable dampned Sinners remission of Sinnes 79. To geue light to them that sate in Darkenesse and in the shadowe of death and to guide our feete into the way of peace To geue Lighte to them that sate in darkenes C. In this Zacharias extollâ—th the mercy of God that the shadow of Death being put away the lighte of Lyfe was restored vnto the People of God And this seemeth to be an allusioÌ„ to the Woordes of the Prophet where Chryst is called the Sonne of righteousnes carying health in his wynges Mala. 4. â— that is to say in his Beames WheÌ„ the Sun ryseth we know by Experience the health followeth the same For by the rysing therof we feele our selues more mery and chearefull of the which sicke persons haue best experience As touching light and darkenes we haue the like speaches in Esay A people which walked in darknes saw great light Light is rysen vppon them that dwelte in the shadovve of Death The like we haue in many other places Concerning the which matter Esay 9.1 read the annotations vpon Mathevv BV. Therefore he perseuereth in the Metaphor Mat. 4.16 As the Sun geueth lighte vnto oure Bodies so Chryste geueth lighte vnto our mindes And withal he sheweth wherefore he calleth Chryste the day sprynge Namely that he might lyghten such as sit in Darkenes and in the shadow of Death By these words we are taughte that there is no quickning light in the world without Christ but that all thinges are couered with horrible darkenes of Death therefore Esay in another place testifieth that this benefite is proper to the Church onely Behould sayth he darkenes shall couer the Earth and a thicke miste the People Esay 60.1 but vppon thee shall the lord aryse and his glory shall bee seene in thee Notwithstanding it may be demauÌ„ded how the Israelites sate in the shadow of Death Question whose hearts the Lorde alwayes illumined by fayth Ansvver We answer that the Godly which liued vnder the Law being beset round about with the darkenes of Death behelde a lyghte a farre of in the comming of Chryste by which they were refreshed leaste they should bee ouerwhelmed with presente Death It may also be that Zacharias had respecte to the miserable estate of hys tyme. But this is generally true that by the comming of Chryst a lighte is risen vp to al the Godly which were from the beginning and which shall be to the ende to quicken them because he hath poured lyfe also into those that were deade BV. Furthermore Zacharias ioyneth heere the Iewes and Gentyles together and describeth the Condytion of mankynde and the office of Chryste Therefore he sayth Chryste therefore came that he might be the lighte of the World and to illuminate meÌ„s hearts by the Ghospell and to call them vnto him which were held in Captiuity vnder Sathan in blyndnes in the darknes of Vnbeliefe that so he might dyrecte theyr feete into the way of peace Read the 4. cap. of Math. verse 16. Note heere that if the electe before they bee called be in the shadow of death what shall wee thinke of the Reprobate To be short we must set agaynst the shadow of Death the light and brightnesse of Chryst who putteth away these darkenesses that we might be illumined vnto Saluation His brightnesse aloane ought to be sufficient for vs. To directe our feete into the way of peace C. By this parte Zacharias teacheth that the perfection of al goodnes and the summe of all felicity coÌ„sisteth in Chryst aloane The Name of peace may be taken in his owne proper sence welinoughe because the illumination of Chryst is able to pacify mens mindes But because the Hebrevves by peace vnderstande the happy Successe of all things there is no doubt but that Zachartas wente here aboute to make Chryst the Author of perfect blessednes least we should seeke for any maner of goodnes elsewhere but being perswaded that we are perfectly blessed in Chryst we might stay our selues vppon him alone To the which effect pertaine these words of the Prophet The Sunne shall shyne to thee no more by day Esay 60.19 nor the Moone by night but the Lord shal be thy euerlastynge lighte But if Zacharias by the onelie sighte of his Sonne being yet an Infante was led to speake so notably of the Grace and vertue of Chryst before hee was borne are not they to vnthankfull which thinke not so Honourably of Chryst after that hee is deade rysen agayne and ascended into Heauen that he mighte sit at the ryght hande of his Father as they ought and do diminish his Power of a Sauiour the Tytle whereof was geuen vnto him by the holy Ghost he being yet in his mothers wombe For wee must remember that which we spake before how that Zacharias spake not of hymselfe but by the dyrection of Gods Spyrite R. This is the Summe of Zacharias songe in the which seeing the truthe is specially commended and the mercy of God Gods benefites declared which are come to vs by Chryst manifested by the preaching and Testimony of Iohn let vs confirme our Faith and shewe our selues thankefull vnto God that with thankefulnes we may keepe and enioy those Benefites which by Gods liberality wee haue receiued throughe Chryst 80. And the Chyld grew vvaxed stronge in Spyrite and was in wyldernesse till the Day came when hee should shew himselfe vnto the Israelytes And the Chylde grewe C. Thys the Euangelyst Luke addeth to knit vp the history And waxed stroÌ„g in spirit As the Natiuity of Iohn was wonderfull so the increase of his age was not without admiration For as hee grewe in stature and in Body so also hee was corroborated with the streÌ„gth of the Spyrite Not that he had nowe vnderstanding but because there was a straunge and vnwonted towardnes in the Child which was a signe that the holy Ghost dwelt in him C. Therefore according to the portion of euery age the holy Ghost sheweth it self more and more both in words and also in deedes And was in wildernesse A. Reade our Annotations vpon the first Verse of the third Chapter of Mathews Gospell Til the day came c C. That is to say he lay hid vntill the time came in the which the Lord had determined that he should shew himself C. Whereby wee gather that Iohn
Resurrection of CHRISTE bee vnto vs to bringe vs vnto GOD For CHRISTE was not onelye taken vppe from the Earth that he might draw all things after him but sitteth also at the right Hande of his Father that wee beinge Pilgrimes in the Worlde may meditate with our whole heart of the heauenly Lyfe A. Let vs therefore learne in all our busines and affayres to remember our Lord and Redeemer to prayse his Grace and to geue Glory vnto hys name The effectes of faith are thaÌ„kes geuings by which it declareth it self thankefull towards God and prouoketh others by the confession of the word to receiue the word Euen as it was toulde vnto them C. Luke heere setteth forth vnto vs the true nature of piety when he saith that the testymony of the Aungell was as it were a Rule vnto the sheepeherds to frame all things by For faith is then rightly furthered by the workes of God if so be it directeth all things to this ende that the truth of God which is reuealed in the word may more brightly shine 21. AND when the eighte Dayes was come that the Chylde shoulde bee cyrcumcysed his name was called Iesus which was so named of the Aungell And when the eight Dayes was come R. Luke in fewe wordes describeth the cyrcumcisioÌ„ of our Lord Iesus Chryst But yet these few wordes do set forth vnto vs the manifold Graces of God C. Concerning the circumcysing of Children the eight Day wee haue spoken in the firste Chapter going before the 59. verse And whereas the Lord would haue the cyrcumcision put of vntil the eight Day Circumcision a signe of the obserâ—ation of the lavv it may seeme to be done in consideration of the tendernes of his Age because the cutting of new born Chyldren should be daungerous But God would haue his son circumcised to the end he might make him subiecte vnto the law For Circumcision was a Solempne signe by which the Iewes entered into the obseruation of the law Paule sheweth the reason when he sayth He was made vnder the law to redeme Gala. 44. those that were vnder the Law Chryst therefore receiuing circumcision professed himselfe to bee a Seruaunt of the law to set vs at libertie And by this meanes not onely the bondage of the law was by him abolyshed but also the shadow of the Ceremony applied to his sound body that it mighte shortly after haue an end For although the abrogation thereof dependeth vppon the Death and Resurrection of Chryst yet notwithstanding thys was after a sort the beginning of the same that the Sonne of God suffered hymselfe to be circumcised A. Whereuppon the Apostle doubteth not to say that we are deliuered from the cursse of the Law because Chryst hath made hymselfe subiect vnto the law B. And the equity of the Law is that which byndeth all men to kepe the same Gala. 44. which curseth and condempneth all those that traÌ„sgresse the same But there is no maÌ„ neither hath there ben any so holy that he hath fully satisfied kepte the whole law For we are all carnall conceyued and borne in sin sould vnder sinne Therfore Chryst came into this world and made himselfe subiect vnto the law by circumcision for he which is cyrcumcised saith Paule Gala. 5.3 is a dettor to the keeping of the whole law hath perfectly fulfilled the law that so many as beleue in him might be redemed from this heauy yoake of the law that the law mighte henceforth haue no Power to curse or condempne them For the law requyreth perfect righteousnesse and holynes But to them that beleue in Chryst theyr sinnes are not imputed but are counted iust and holy through Chryst And they which are accepted for iust and holy they haue that alreadie whych the Lawe requyreth Namely Righteousnes and holines Rom 8.3 And they haue the same not by the merite of theyr Woorkes RoÌ„ 10 4. but by Fayth through Chryst who by sin condempned sinne in the fleshe that the righteousnesse of the law might bee fulfilled in vs and who is the ende of the lawe to the iustifying of euery one that beleueth WheruppoÌ„ Paule wryteth thus Chryste hath redeemed vs from the cursse of the law Gala. 3.13 being made accursed for vs. That the Chyld shoulde be cyrcumcised C. Concerning Cyrcumcision reade the seuentene Chapter of Genesis His name was called Iesus This place testifieth that the accustomed manner of the Iewes was to name theyr Chyldren on that day that they were cyrcumcised Names geueÌ„ at Circumcision euen as we do at this day in the Solempnization of Baptisme And it is very common in the Scriptures to bee seene that the Lord geueth the name vnto men according to the office to the which hee calleth them So Abraham being ordayned to be a Father of many Nations was called Abraham by whych name the Lord expresseth the very same thing to the which he had chosen him Gen. 17.4 Therefore when this blessed Sonne of Dauid was sence to be the Sauiour of the world vnto the vttermost parts of the earth and that by him alone the electe might be redemed necessarilye be receiued his name from aboue by which the very same was signified For Iesus or Iehoua according to the Hebrew tongue signifieth a Sauiour Math. 1. according to the Interpretation of the Angell saying For hee shall saue hys people from theyr sinnes Where it is to bee noted that he saith from theyr sinnes to shew that he shal not be a carnall Kinge as the Ievves looked for which with VVeapons should delyuer the people from earthly Bondage but from their Sinnes For by his Death he hath once made satisfaction for the sinnes of all the Electe Rom. 8. â— so that there is now no dampnation to those that beleue in Chryste And not onely this but because sinne is alway with vs hee doth also euer saue preserue least sin should raigne in vs. He hath once redemed vs yet he doth alway preserue for euer This name God gaue vnto him as we said by the Angel In him therfore and in no other Saluation is to bee found because this name was not geuen vnto hym by Fortune Chaunce or by Humane Rashnes And he was not without cause pronounced by the Angell to be Iesus but to this end that we forsaking all other opynion of Saluation may houlde fast by him as by our onely Sauiour Whereuppon the Scripture sayth that there is no other name vnder heauen geuen vnto men in which they shal be saued Act. 4.12 Christes merites are our SaluatioÌ„ This prayse is wholy geuen vnto Chryst Therefore it coÌ„meth not to passe by our merite that we are saued but Chryst onely saueth vs by his grace Wherefore we must repose our whole trust of Saluation in the Merits of Chryst Which was so named of the Angel C. The Angell noateth heere two Thynges Namely that the Name of IESV was not
Elizeus the Prophet and none of them was clensed sauing Nahaman the Syrian C. Christ therefore added this to shew that he must haue respect vnto the will of his Father 4. Kin. 5.14 and that of his owne will hee tooke nothing vpon hym For why was Elias sent vnto a straunge Wydowe but onely bycause it so pleased God to haue it Also why did not the same befall other Leapers which happened to Naaman a straunger but onely bycause Elizeus had receiued no such commaundement of the Lord C. And although Christe doth particularly wound the Nazarites with these Examples yet notwithstanding withall hee reprehendeth the ingratitude of the whole Nation bicause all of them for the most parte were wonte the nearer that GOD came vnto them the more disdaynefully to contemne him For howe commeth it to passe that GOD shoulde preferre a Straunge Woman before all the Israelites but onely bycause the Prophet being reiected of them was constrayned to seeke his abode in a prophane Land Also to what ende would the Lord haue Naaman the Syrian to bee healed of Elizeus but only to the shame and reproch of the people of Israell Therefore the sence and meaning is this The same happeneth now which came to passe longe ago at what time the Lord sent his power to straungers which were farre of bicause he was reiected of his owne people Neuerthelesse Christe gieueth vs to vnderstand that nothing of his own glory is deminished in that hee is not regarded of his owne Countrey-men bycause GOD cannot adorne and extoll his Sonne in another place wythout their Ignominie and shame euen as before tyme hee honoured his Prophets in the middest of the Gentiles By this meanes the proud and foolishe boastinge of the Fleshe is beaten downe seeinge wee see that the Lorde doth raigne and send downe his gratious Dew not onely where and when it pleaseth him but also in farre Corners not regardinge the Land which he had chosen for his Inheritance And hereof wee may gather a generall Doctrine namely that it is not our parte to prescribe and appoint vnto GOD howe hee shall bestowe his Benefites who at his owne pleasure aduaunceth to honour the basest and most contemptible reiecting the chiefe Wee must also note the Antithesis or Comparison betwene Israell and the prophane Gentiles and with all wee must knowe that none are chosen before others for their owne worthines but that the same commeth rather to passe by the wonderfull Counsayle of GOD the reason whereof though it bee hydden from vs yet notwithstanding we must adore the height depth of the same 28. And all they in the Synagoge when they hearde these thynges were filled with wrath B. The Nazarites were greatly offended with this Reprehension C. They vnderstoode whereunto those two Examples tended which Christe had vttered namely that the Grace of God should be taken from them and be bestowed elswhere Therefore they tooke it to their reproch But when their Consciences shoulde haue bene pricked to the quicke and correctinge and amending their faults should haue fought for remedy they are onely moued wyth fury and outrage Thus the wicked doe not onely resist the Iudgements of GOD obstinatly but doe also cruelly set vpon his Seruāts Notwithstandinge hereby it appeareth of what force those reprehensions bee which proceeded from the Spirite of God For they inflame their mindes with madnesse which would willingly make a scorne of them So that there is no cause why we should meruaile to see the wicked at this day when they are prouoked by the preaching of the Gospell to vtter their blasphemies being ready also to kill the Mynisters thereof for they will admit no new or straunge thinge 29. And rose vp and thruste him out of the City and led him euen vnto the edge of the Hill whereon their City was builte that they might cast him downe headlonge A. If so be that Christe had flattered them after the maner of the Pharises they would haue honored him greatly R. But bicause he noted their ingratitude vnbeliefe by his Sermon they are so mad and outragious agaynste him that they seeke to destroy him not onely as a simple Heretike but also as the author of all impiety and some execrable Manster hated of God and men Heere in the Nazarites let vs beholde what is the lot of the Mynisters of Gods Worde amonge wicked men For euen as Christe was Derided of his Citizens preachinge the Gospell out of Esay the Law setting threatninges and punishmente before their eyes was caried to death euen so all the Mynisters of Gods worde if they preache Christe the magnificent promises of the Gospell and doe place their hearers in the kingdome of heauen and in euerlastinge felicitie their rewarde at the handes of the wicked is to be laughed to scorne and to bee disdayned as a babler And if they preach the Law and the threatnings of the law and cry out against the sinnes of men and deliuer them vnto Sathan for the destruction of the fleshe that the soule may bee saued in the day of the Lord Iesus then are they called raylinge Knaues Traytors Seditiouse persons and such as are vnworthy to liue vpon the Earth and they are caried to death euen as if they were the most wicked of all other For thus it is wont to come to passe Math. 7. ◠that when pearles are cast before Swyne and that which is holy geuen to Dogges the one will treade the Pearles vnder their feete and the other turning vpon their Benefactors will all to rent them What then Shall not the Woorde of God therefore be preached Yes verely it must be preached For although there bee many which contemne and persecute the same yet notwithstanding the lord hath alway his shepe which heare the voice of the sheepherd and although the Preacher of the Worde be in many daungers yet neuerthelesse not one of his Enemies can hurt the least hayre of his heade without the good will of GOD. 30. But hee passing through the middest of them went his way C. Luke geueth vs to vnderstand that Christe miraculously by hys Deuine power escaped present death R. The Nazarites held him Captiue and led him to cast him downe headlong from the toppe of the Hill but hee escaped from them so freely that they themselues know not by what meanes hee had gotten out of their handes C. By which example wee are taughte that although the aduersaries preuaile so that our lyfe seeme subiect vnto their will yet notwithstandinge the power of GOD shall haue the maisterye to saue and defend vs so longe as it is his pleasure to keepe vs in the Worlde For GOD can tye their hands dasell their Eyes and bereaue them of their Wittes to haue his purpose This power shall alway preuaile how soeuer the wicked fret and fume C. For thus saith Christe in an other place Ihon. 11.9 Are there not Twelue howers in the day If any
the more certainely know what the Samaritās mēt in excluding Chryst out of theyr City first of all we must noate that Chryste came out of Galile into Iury wyth a greate trayne For not onely the twelue Apostles went with him but also many other Disciples out of whome after ward he choase seuentie whom he sent forth to preach the Gospell of the kyngedome of GOD. VVith these also were ioyned certayne Women whych ministred vnto Chryst and to his Dysciples of theyr Goods as it appeareth in the 23. Chapter following C. Therefore Messengers were not sente to prepare dainty Cheere or to chose out a Glorious pallace but onely to tell that there came a greate company of Guestes But they being excluded and hauing the Repulse tarryed the comming of theyr mayster R. Then we must see why the Samaritans did not receiue them 53. And they would not receiue him because his Face was as thoughe he would goe to Hierusalem R. Therefore when the messengers were entered into a certaine Citye of the Samaritans to prepare for the Lorde for those which were with him such thinges as were necessary the citizens expulsed them not suffering the Lord to come within theyr Gates because they saw him going toward Hierusalē not doubting but that for Solempnity and to worship in the Temple at Hierusalem he had taken this Iourney vpon him For this thing the Samarytans could not abyde hauing a temple proper to themselues in the mount Garesim which Temple was builded by Samabalath Daryus Liefetenauot for his Sonne in law Manasses sake who was expelled the Priestehood of Hyerusalem in the which Temple they came so fast to Worship that thereof oftē times Seditions aroase and murders were committed betwene the Samaritanes and the Iewes as is to bee seene in Iosephus Ios 11. cap 7. 8. booke 12. cap. 1. Ioh 4.20 That woman which disputed with our Lord by the Wells side made mention of this Hill And heere wee see that which wee noated a litle before in the second place namely that whē men disagree amōg them selues in the Doctrine of Relygion they doe easely burste for the into mutuall hatredes For it was a Signe of cruell hatred to deny foode to the hungary and Lodging to the weary But the Samaritanes doe so hate abhorre the Iewish Relygion that they thinke him worthy of no humanity which followeth the same Peraduenture also the griefe of that Contumely disquyeted them for that they knew theyr temple to be detested of the Iewes as a Prophane thinge and them selues accoūted for the false Worshippers of God But for somuch as superstition beyng once receiued is hard to bee remoued they contented with wicked emulatiō and spite euen to the vtmoste in defending the same Yea the burning contention at the last grew so farre that with one flame it consumed both nations for it was the occasion of the Iewish war as Iosephus witnesseth R. And wee know that there was such spyteful hatred betwene the Iewes and the Samatitanes that the Iewes thoughte it a hainous offence to eate meate with the Samaritans Whereuppon that woman of Samaria sayde vnto Chryst How commeth it to passe that thou being a Iewe askest Drynke of me which am a Samaritane For the Iewes haue nothing to do with the Samaritanes Ioh. 4.9 B. Therfore these Samaritanes did not refuse to receiue the Lord for any special hatred they bare vnto him but for that contentious sake concerning the excellencie of the Temples thinke that they in contempte of theyr Temple were going to Hierusalem to worshyp C. And although Chryst might easelie haue put away this enuy yet notwithstanding he would rather professe him selfe to be a Iewe then by false denial of himselfe to get harbour 54. When his Dysciples Iames and Iohn sawe this they sayde Lorde wilt thou that wee commaund fire to come downe from Heauen and consume them euen as ELYAS dyd R. These words declare that the Disciples were not onely greatly mooued wyth anger agaynst the Samaritanes but also thought that they shoulde doe very good Seruice vnto God if so bee they burnte with Fyre the City the Citizens together Fyrst they set before theyr Eyes the inhumanity of the Samaritans in excluding innocent mē Secondly also theyr Impiety in that they excluded Iesus the true Messias Sauiour of the VVorld C. Moreouer it may be that the very Region or Countrey it selfe moued them to desire to thunder agaynste the Wycked 4 Ki. 1.10 For sometime Elyas had ouerthrowen there with Fyre frō heauen the Kyngs Souldiers whych wer sent to take him Therefore it came into their myndes that the Samaritanes were ordayned to the like Destructiō who so disdainefully reiected the Son of God And heere wee see whereunto the foolish imitation of the holy Fathers may leade vs. Iames and Iohn pretend the Example of Elyas but they doe not consider how much they differ frō Elyas they doe waigh theyr rashe and vndiscreete zeale neither haue they respecte vnto Gods calling Euen wyth the like pretēce the Samaritans maintayned theyr Idolatry The woman of Samaria saying vnto Chryst Our Fathers VVorshipped in this Mountaine ◠4.20 C. But they erred both because they makyng no difference were rather Apes then Followers of the Holye Sainctes And it is doubtful whether they think that they haue this power in their owne hand or whether they desire of Christ that the same may bee geuen vnto them But it is most likely that they beinge puffed vp with a vaine trust in themselues doubte not but that they are able to execute vengeance so that Chryste would but say the worde What then sayth Chryst to these thinges 55. Iesus turned aboute and rebuked them saying Ye wot not what maner Spyrite ye are of Luk 2.34 2. Co. 2 16 B. For although the Lord was set to be the Destruction of many as Simeon sayde and the Apostles appointed to be the sauor of Death vnto many by the Gospell which of it selfe is the oder of Life yet notwithstandynge hee would not haue them to be so ready to take vengeaunce vppon those that had sinned specially if the same were principally committed agaynst him but in all thynges to preferre his spyrite that is to say a minde which sought to saue many and to destroy none C. So that by this answer Chryst dyd not onely restrayne the vnbrideled motion in hys two Disciples but also prescribed vnto euery of vs a rule lest we should geue place to our vndiscret zeale For he which will enterpryse any thynge must be well assured that hee hath the Spyrite of GOD his Author and guide and that hee is led by the ryghte and pure Instincte of the same Many are led and carried by a feruent zeale but if the Wysedome of the Spirite be wantyng they burst forth into foming Rage It commeth also often times to passe that the Affections of the Fleshe are myxed wyth a boysterous zeale and that they
him selfe For although those Prophets Iust men chosen of the Lord and holy kings also were the sonnes of God yet notwtstanding he did not reueale vnto them those thinges which hee reuealed vnto these Fisher men excellent neyther in Dignity neyther in Wysdome nor in righteousnesse And this desier of Iust men is described in that righteous Simeon Luk 2.25 For bycause they sought the glory of GOD and bycause more ample knowledge of God was to be reuealed therefore they wished prayed for the coÌ„ming of Christ most earnestly as is to be seene in diuers places of the Prophets and Psalmes 25. And beholde a certayne Lawear stoode vp and tempted him saying Maister what shall I do to inherite eternall lyfe 26. Hee said vnto him What is written in the Law how readest thou 27. And he answered and sayd Thou shalt loue the Lord thy God c. C. This occasion mooued the Lawear to aske of Christ this question namely bycause hee was an Interpreter of the Law hee is offended at the doctrine of the Gospell by which hee thought the authority of Moses was deminished Howbeit hee is not so much affected with the zeale of the Law as hee was grieued that his Honour and Countenance should bee deminished Hee demaundeth therefore of Christe if hee will professe any thinge more perfecte then the Law as wee haue shewed in the 22. Chap. of Math. vers 36. and in the 12. Chap. of Marke vers 28. What is written in the law C. He heareth another aunswere of Christe then he looked for And verely Christe brought no other rule to leade a Godly and an vpright Lyfe then the very same which Moses had prescribed already bycause vnder the perfect loue of God and our Neighbour is contayned the whole perfection of righteousnesse Notwithstanding wee must note here that Christe spake concerninge the attaynning of saluation according to the question demaunded For he doth not shew playnly here as hee doth in another place how men shall come to eternall Lyfe but how they must liue that they may be counted righteouse before God And it is certaine that it is prescribed in the Law how men shoulde frame their lyues and that they may get saluation to them selues in the presence of God And whereas the Lawe can doe nothing else but condemne and is therefore called the doctrine of Death 2. Cor 3.7 Rom. 7.13 and is sayd to increase our conditions the falt is not in the Doctrine but in our selues bycause wee are not able to doe and performe that which it coÌ„maundeth Therefore though no man is iustefied by the law yet it coÌ„taineth perfect righteousnes because it doth not â—asly promise righteousnes to the obseruers of the same if so be a man do fully obserue all that it commaundeth Neyther ought this maner of teaching to seeme absurde vnto vs in that GOD first of all requireth the righteousnes of workes and then offereth the same free without Workes bycause men must needes be conuinced of their Iust condemnation that they may flee vnto the mercy of GOD. And therefore Paule compareth both kinde of righteousnesse together Rom. 10.5 to the end we might know that wee are therefore iustified freely of God bycause wee are destitute of our owne righteousnesse And Christe in this aunswere framed him selfe to the Lawear hauinge respect vnto this question For he demauÌ„ded not from whence wee shoulde seeke Saluation but by what Workes the same was to be obtayned Thou shalt loue the Lorde thy God A. Mathew sayth that Christe made this answere and not the Lawear Reade Mathew 28. And he sayd vnto him Thou hast answered right this doe and thou shalt liue C. This Promise is not contrary to free Iustification by Fayth For God doth not therefore Iustefie vs freely bycause the Lawe doth not shewe perfect righteousnesse but bycause none of vs are able to fulfill the same and therefore he sayth that wee cannot get Lyfe in the same bycause it is weake in our fleshe as Paule playnely teacheth C. Wherefore these two do very well agree together Rom. 8. â— That the Law doth teach how men should get righteousnesse by Workes and that no man is Iustified by Workes bycause the defection is not in the Doctrine of the Law but in men Furthermore the purpose of Christe was to put away by this answere the false surmise of many which were vnlearned who thought that hee destroyed the whole Lawe 29. But hee willinge to iustefy himselfe sayd vnto Iesus And who is my Neyghbour BV. This argueth that this Lawear was an Hypocrite specially when our Euangelist sayth that hee was willing to Iustefy himselfe that is to say to purge him selfe from all faulte and sinne and to boast him selfe for righteouse as though he performed all thinges in the Lawe and had left nothing vndone And who is my neighbour C. This question might seeme nothing to be longe to the Iustification of man But if so bee we consider that the hypocrisie of men is chiefly espied in the second table bycause while they fayne them selues to bee exellent Worshippers of God they doe openly violate the loue which they owe to their Neyghboures we may thereby easly gather that the Pharisy vsed this Couert to the ende he being vnder the false Cloake of holynesse mighte not come into the light Therefore when hee perceiued that the Rule of Charity was against him hee seeketh startinge hoales in the name of Neyghboure least hee mighte seeme to bee a Transgessor of the Lawe And first of all wee see that the Scribes in this poynte had corrupted the Law deming none to bee their neighboures but such as were worthy Whereupon they held this as a sure ground that a man might hate his enemies BV. Therefore by contempt and of a certaine disdaine the Lawear speaketh these thinges As if hee should say I loue my Nation whom should I loue else Hee vnderstoode not that in this woorde Neyghbour hee which was most farre of eyther in bloud affinity acquaintance or country was contayned and that the Commaundement of Loue is not limmited to our Aliance kinne or acquaintance And yet for all that we must not deny but that the nearer that any man is vnto vs by any of these the more ready wee must bee to help and shew our loue For so humanity requireth and Gods Lawe permitteth who by his Prouidence hath thus apoynted Reade more in the 22. Chap. of Math. vers 39. 30. And Iesus answered and sayd A certaine man descended from Hierusalem to Iericho and fell among thieues which robbed him of hys Raiment wouÌ„ded him and departed leauing him halfe deade E. By this Parable the Lord declareth that euery one is our Neyghboure whom we can or ought to help Christ might simply haue taughte that this worde Neyghbour ought generally to bee extended vnto all men bycause all mankinde is Ioyned together by a certaine holy knot of society And in deede the Lorde put downe
whē men did not helpe the poore Beggar Dogges did licke his sores and did the duty of humanity C. And there is no doubt but that those Dogges were directed by the secrete Prouydence of GOD who by theyr Ensample condempned thys VVicked Rych man For what can bee more Monsterous then that a man should bee holpen of Dogges whych was neglected of his Neighbor Yea and not to geue somuch as the crūms of breade to one that was pyning hungary to helpe whome the Dogs lycke him wyth theyr Tongues Therefore so often as brute Beastes doe that whych wee oughte to doe let vs know that they are appoynted of GOD to bee witnesses and Iudges against vs the more to bewray our fault A. Let vs learne then to doe good that we may feele the goodnes and clemency of God 22. AND it came to passe that the beggar dyed and was caried by the Aungels into Abrahams Bosome The rich man also died and was buried Both theyr Deathes are declared the which altered the state and conditiō of them both C. Death is common to them both but for a dead man to be carried by the Angels into Abrahams Bosome is a felicity more to be desiered thē al kingdomes Poore Lazarus had no body to care for him and now he hath the Angels his ministers But to be geuē to euerlasting tormēt is a horrible thinge to be redemed with a hundred liues if it might be And we haue here set before vs an euident lesson in the person of Lazarus teaching vs not to thynke them accurssed before GOD whych liue a wearisome and painefull Lyfe languishing with continual sorrowes For in him the Grace of GOD was so hidden and oppressed with the deformity of the Crosse that flesh Bloud could see nothing but maledictiō But we see what a precious soule lay hid in a foule and corrupted body which was carried by the Aungels into a blessed Life Wherefore it dyd nothing at all hurte him that he was in Contempte and vtterly destitute of Mans helpe who being ready to departe thys mortall Lyfe had the Heauenly Spyrites ready to attende vppon him Moreouer we may behoulde in the Rich man as in a cleare Glasse how lyttle wee ought to regarde Temporall Felicity which bryngeth eternall destruction Into Abrahams Bosome B. Thys poore Lazarus was carried into the Bosome of Rich Abraham Abraham therefore is preferred before Lazarus least any man should condempne Riches C. What sundry Expositions many Interpreters of the Scripture haue made concerning Abrahams bosome it shall not be needeful to shew It may suffice onely to know what is the true meaning thereof according to the Scriptures For as Abraham was therfore called the Father of the Faithful because in him the Couenaunt of Euerlasting Lyfe was layed whych beyng Faythfully kepte fyrst for his Sonnes and afterwardes deliuered to all Natiōs and all they are called his sons whych are Partakers of the same Promyse Euen so after Death they are sayd to bee gathered into hys Bosome because they receyue the same Fruite of Fayth wyth him It is a Metaphor taken from the Father into whose lap or Bosome the Chyldren do come whē they resorte home in the euening from theyr Labour Seeing therefore the Children of GOD being dispersed are Pilgrims in thys VVorld euē as in this present Race they follow the Fayth of theyr Father Abraham Euen so when they are deade they goe to blessed reste in the which he carryeth for them Therefore as Abraham is called the Father of the Faythfull Rom. 4.11 so wee must be gathered into his bosom So longe as we are in the worlde wee liue in his house and after Death we are sayd to be receiued of hym and to bee gathered into his Bosome If any man demaunde whether the Godly at thys Day bee in the like condition after Death Question or whether Christ by rysing agayne hath opened hys bosome in the which as well Abraham himselfe as all the Godly also do rest Wee answer bryefly that as the Grace of GOD hath more euydently shyned vnto vs by the Gospell Ansvvere and as CHRISTE the Sonne of Righteousnes by his comming hath brought Saluation vnto vs which was in olde time set before the Fathers to behoulde in Darke Cloudes Euen so there is no doubte but that the deade are come more neare vnto the fruition of Heauenly Lyfe And by the way let vs noate that the Glorye of Immortallitye is put of vntyll the laste Day of Redemption As touchyng the Name that quiet Hauen of euerlastyng Peace to the which all the Faythfull do Sayle out af this present Life may bee called as well the Bosome of Abraham as of Chryst But because we are proceeded further then did the Fathers vnder the Law this distinctly shal be more aptly noated if we say that the members of Chryst are gathered vnto theyr Head so the Metaphor concerning Abrahās bosome shall cease euen as the bryghtnesse of the Sonne when hee ryseth darkeneth all the Starres Notwithstading by this maner of speach which Christe vsed we may gather the the Fathers while they liued vnder the Law imbraced by the faith Inheritance of heauenly life into the which they were receyued when they were deade The Ryche man also dyed A. Ryches coulde not deliuer this man from death Heb. 9.27 for it is decreed that all men shal on e dye Rychmen therefore perswade them selues in vaine that they shall haue perpetuall felicity in this present Worlde And was buryed C. Christe here expresly speaking of the Buriall of the riche man maketh no mencion what was done to the body of Lazarus not that his body lay vppon the face of the earth for wilde beastes vnburied but bycause hee was contemptuously cast into a pit without honour contrariwise the riche man was sumptuously buried accordinge to his riches some parte of his Pompe and pride following him to the Graue But how ridiculouse and foolish this ambition is their soules which are in hell doe testefy Wherefore wee haue heere a consolation if so bee our deade Carcasses are not honourably buryed or be cast forth for wilde Beastes For this did nothing at all hurte the poore man no more than the expence coste did profite the ryche man in his Funerall Otherwise we know that decent buriall is lawdable and the duety of humanity 23. And being in hell in torments he lift vp his eyes and saw Abraham a farre of and Lazarus in his Boosome C. Although Christe sheweth a Hystory yet notwithstanding hee describeth spirituall things vnder figures which he knew were meete for our vnderstanding For mens Soules haue not fingers and Eyes neyther are they thirsty neither haue they mutuall talke one with another as is here described betwene Abraham and the glutton but the Lord maketh here a discription of the State of the Life to come so farre forth as our vnderstanding is able to comprehend And the summe is this that the soules of the
chosen before of God eueÌ„ to vs which did eate and drinke wyth him after he roase from the dead Wherefore when we heare the Chryste did eate after his resurrection let vs impute it to the cause afore alleadged C. And here the faithful must omit all curious questions as these If so bee this corruptible meate were concocted and digested what Nourishmente dyd the immortall body of Chryst receyue thereby also what became of the excrementes As though it were not in hys power which created all things of nothing to consume quite and cleane a litle meat at his pleasure Therefore as Chryst did truly taste the fish and the honicombe to shewe himselfe to be man so there is no doubte but that by his deuine power he consumed that which hee had no neede to receiue to hys nourishment Gen. 18.8 So in like maner we doubte not but that the Aungels did eate and drynke at Abrahams â—able euen aâ— they had taken on them true Bodyes Yet notwythstanding we graunte not that they did eate and drynke to satisfie the infirmity of the flesh And if wee graunt that the bodies which they had taken for a time after they had done theyr messuage were broughte to nothing who will deny but that the same happened to that which they dyd boath eate and drynke 44. And he sayde vnto them These are the wordes which I spake vnto you whylest I was yet wyth you that all muste needes bee fulfylled which were written of mee in the law of Moises and in the prophets and in the Psalmes R. After that our Sauiour Chryste had prooued by manifeste and euydente signes to his Disciples that he was risen from death to life he proceedeth to set forth that which was most necessarie of all other to enlarge the Borders of his Kingdome and to set forth the glory of his maiesty on Earth For Christ came not into this world to profite the nation of the Iewes only but that hee might bee saluation to the whole world Chryst roase again from death not that this one Iewe or that may haue life but that the hapynes of euerlasting life might be offered to all nations A. For so it was prophesied before I haue geuen thee a Lyghte to the Gentiles that thou mayst be my saluation to the whole world R. And there is not a more conuenyent Instrument whereby these things may be reuealed to the whole world Esay 49.6 and to all nations then the preachynge of the R. And there is not a more conuenient instrumeÌ„t whereby these things may be reuealed to the whole worlde and to all nations than the preaching of the Gospell concerning Christ Wherefore Chryst would not onely approoue his Resurrection before his Disciples but ordained also the open preaching of the gospel that thereby we might learne the profit of his Resurrection C. And first of all he speaketh concerning his office the cause of his resurrection that the Apostles might knowe that they should be witnesses of the same and might also teach to what ende the faith of the resurrection of Christ did belong For it is somewhat to beleeue the historie of the death and Resurrection of Christ but the speciall thing is to know the cause Wherefore he proceedeth farther when he saith that all that hath bene foreshewed of him must bee fulfilled These are the wordes which I spake By whiche wordes Christ doth secretely reprehende the grosse forgetfulnesse of his disciples who being familiarly taught concerning his resurrection to come were so astonished at the same as if they had neuer heard any mention thereof For his words are asmuch as if he had saide Why doe yee doubte as in a new or straunge thing the which notwithstanding I haue oftentimes foretold you Why do ye not rather remeÌ„ber my words For if ye haue hitherto accouÌ„ted me of to be a teacher of the trueth yee ought to haue knowen this thing by my doctrine That all must needes be fulfilled Moses law the Prophetes and the Psalmes haue speciall respect vnto Christe doe prophesie of Christ coÌ„mend Christ do sende vs to Christ our sauiour alone And although at sometime they seeme to handle other thinges yet notwithstanding the spirit hath alway regarde vnto Christ Seeing therefore the whole Scripture setteth foorth vnto vs Christ who alone is our righteousnes and redemption wee ought to be diligent in nothing more then in hearing the Scripture and in studying of the same day and night C. Herby also we are taught the certaintie of the Scriptures For the Father which speketh in them is not like vnto men which promiseth much and performeth litle for one iote or title of his promises shal not fayle Wherfore we may assure our selues of all those thinges contained in the Scripture euen as if they were already fulfilled A. Heauen and earth saith our Sauiour Christ shal passe Lu. 21.33 but my word shall neuer passe away 45. Then opened he their wittes that they might vnderstand the Scriptures C. Bycause the Lord hauinge done before the office of a Teacher profited lytle or nothing with his Dysciples hee beginneth now to teache them inwardly by his holy Spirite For words are spoken in vayne vntil such time as our mindes are illumined with the gift of vnderstanding Psa 145.8 It is very true that the worde of God is lyke vnto a Candell but it shyneth in the darknesse and amonge such as are blynde vntill the Lord geue the inward lighte vnto the eyes whose proper gift is to illumine the blynde And hereby it appeareth how great the corruption of our Nature is seeing the lyght of lyfe offered vnto vs in the word of God profiteth vs nothing at all Now if wee be not able to vnderstande what is ryght how shall wee bee able to obay Wee must needes confesse that wee are vnable and weake in euery respect insomuch that the heauenly Doctryne doth nothinge at all profite vs but as wee are illumined by the holy Ghoste 1. Co. 3.18 Therefore to the ende we may be meete Disciples for him it is coÌ„uenient that wee cast away all trust and confidence in our selues and to craue for lyghte from Heauen and forsaking also the foolyshe Opynion of Freewill to commit our selues to Gods gouernment R. Therfore it is not sufficient to heare and to reade the Scriptures dilligently but we must also rightly vnderstaÌ„d and beleeue that which wee heare and reade The Iewes haue reade the scripture but they doe not rightely vnderstand the same The Apostles also and the reste of the Dysciples knewe the Scriptures concerning the kingdome of Christe but they did not rightly vnderstand the kingdome of Christ wherefore they needed an Interpreter And we cannot haue a better or more learned Interpreter than Christ himselfe of whom all the Scripture speaketh which is also the true lighte Ioh. 1 9 lightening euery one that commeth into the Worlde Question C. But heere it may bee demaunded why Christe