A catholike and ecclesiasticall exposition of the holy gospell after S. Marke and Luke. Gathered out of all the singular and approued deuines, vvhich the Lorde hath geuen to hys church by Augustine Marlorat. And translated out of Latine into English by Thomas Timme minister. Sene and alowed according to the order appointed.

❧ THE XIX. CAP,

AND IESVS ENTE∣red in, and went throughe Iericho.

C. Hereby it appeareth how litle curi∣ous Luke was in obseruing the order of times. For after he declared the Mi∣racle which he shewed vppon the blind Beggar when he was gone out of Ie∣richo. He now recited what hapned in the city of Hiericho.

2. And beholde, there was a man na∣med Zacheus, which was the chief amonge the Publicanes, and was rich also.

C. Wee haue heere set before vs a no∣table Example of Repentance in thys Zacheus being one of the chiefe amōg the Publicanes and a rich man, The which doth exaggerate the difficultye of conuersion in Zache. For what was more difficile then a man which was chiefe of Publicanes and rich also, to seeke Chryst, and for the desyre he had to see him to clymbe into the Top of a Tree. This shewed a singuler and fer∣uent desire to see Chryst, which Rych men commonly disdaine to do. It may be also that others desired to se Christ but there is good cause why Luke ma∣keth mention of this man aboue all o∣thers, both for the quallity of the per∣son, and also for the wonderfull cōuer∣sion of the man which was sodaynelie wrought. S. Hereby we see that Rych men may be saued though it seeme vn∣possible vnto men. For those Thyngs which are impossible with men ar pos∣sible with God.

3. And he sought meanes to see Iesus what he should be, and coulde not

for the preasse, because he was lit∣tle of stature.

B. We must note here the order of iu∣stification in Zache, and the force of re∣pentance. First, he was moued with a desire to see Christ by the fame which he heard euery where of him, and by the spirite of the Father drawing him to the Sonne. C. For although faith as yet was not framed in Zache, yet notwithstanding this was a certeine preparatiue. For he could not so gret∣ly desire the sight of Christ, without a heauenly motion, to that ende which by & by followed. For some no doubt were driuē by vaine curiosity, to come also from far to se Christ: but the end and successe declared that the seede of pietie was included in the minde of Zache: so the Lord oftentimes before he manifest himselfe vnto men, dothe inspyre them with a blynd affectiō by which they were caried vnto him, as yet hidden and vnknowne vnto them. And although they haue no reason for that which they doe, yet notwithstan∣ding they loose not theyr Laboure, for Chryst will shewe himselfe vnto them in due time. B. Wherefore wee must note in Zacheus this feruent desire of seeing Chryst, who doth not onelie de∣sire to see, but doth also declare wyth what zeale hee was mooued. Let vs brynge the like mynde, and Christ wil meete with vs. But whereof cōmeth this desire? Surely, not of Flesh, but onely of the Spyrite of God, who so worketh in vs, that we our selues seme Authors, Rich mē which are to them selues, had rather haue one farthing then the sight of Chryst.

Therefore this preparation of Zache came of God and not of himselfe.

A. For what can we doe of our selues else, but draw our selues more & more frō God? Therefore wee must note y^t which the Apostle saith. It is GOD which worketh in you both the will and also the worke according to hys good will.

4. And hee ran before, and clymed vp into a wilde figge tree, to see him, for he was to come that way.

R. Luke here geueth vs to vnderstand that Zache had knowledge and feling of his sinne, and thought in himselfe y^t God would not suffer his wickednesse and deceyte to goe alwais vnpunyshed and that hee heard say that a certayne man called Iesus went abroad, whom men reported to bee Chryste, whych forgaue sinnes, and promised vnto mē willing to repente, the Kingdome of God. Hereuppon then he being infla∣med with a desire to haue Remission of sinnes, first of all desiered to se who Iesus was: but when he coulde not see because of the preasse of people he ran before and clame into the toppe of a wylde figge tree. Whereby appered his exceeding desire to see Chryste. B. For rich men for the moste part are proud and full of disdaine, and loue to seeme graue, specially before a greate multitude of mē. But this mā though he were riche and in his state and cal∣ling a prince, was notwithstandinge not ashamed in the sight of the whole multitude to clyme vp into a tree lyke a Boy: the which peraduenture hee would not haue don if so be any prince of this world had passed by. But nowe he regardeth not the scoffes & scornes of men. so that hee may see Chryst.

Whereby we may gather that Zache sought in Iesus more thē the outward sight of his person.

5. And when Iesus came to the place

he looked vp and saw him, & said vnto him, Zache, come, downe at once: for to day I must abide at thy house.

C. This is a singular example of grace, in that the Lorde preuenteth Zache, and tarrieth not bis bidding, but of his owne accorde biddeth him∣selfe to be his guest. We know how o∣dious and detestable the name of a Publicane was at that time, y^e which Luke a little after expresseth. Nota∣ble then was the humanity of y^e 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, whō he had drawen vnto him before by the secrete motion of the holy Ghost: by∣cause it was a more excellent gifte to dwell in his heart, thē to enter into his house. S. therfore he reiecteth not this Publicane, but willingly without bid¦ding 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 one∣ly y^t 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 often∣times 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 de∣sire. A. We haue many examples of this exceeding goodnes of God to∣wardes men in the holy Scriptures, which testifie that godly men haue re∣ceiued much more than either they de∣sired or hoped for.

6. And he came downe hastely, & re∣ceiued him ioyfully.

R. Here nowe, Faith euidently bur∣steth forth, and sheweth it selfe in Za∣che, which was before but begunne in him. Hee did not onely without de∣lay 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 re¦dily and speedely comming down frō the tree receiued Chryst ioyfully, wee may therein more euidētly behold the power and direction of y^e holy ghoste. For although hee were not as yet en∣dued with a pure Faith, yet notwith¦standing this Docillitie and Obedi∣ence was the beginning of Faith.

S. For it is manifest that this obedi∣ence came not from man, specially frō a rich mā, but ••rom the spirit of God.

7. AND when they all saw it they murmured saying, y^t he was gone in to tarry with a man that is a sin¦ner.

C. The towne dwellers, and perad∣uenture 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 of∣fered elsewhere. But let vs see what an vniuste and wicked murmurynge this was. They thinke it absurde that Chryst should geue so much honor vn∣to a wicked man. For this word (Sin¦ner) in this place (as in many other places also is not taken in the commō sence, but it signifieth a man of filthy and most wicked life. Admit that Za∣che 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: ney∣ther 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 Tri∣bute 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 not∣withstanding 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 fa∣ther. With the lyke fortitude & bould¦nesse 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 wyc∣ked med. B. Furthermore, these mur∣murers shewe what wicked cauillers they were, because in murmurynge a∣gaynste Chryste, they accused his Fa¦ther which sente him, whose comming was profitable as may be gathered by the aunswer of Zache. By which ans∣wer 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 on∣ly restore that which he had wrongful∣ly taken, but geeueth also the halfe of his goods to the poore. This verely is the worke of GOD: against y^e which whosoeuer shall speake shall be eniu∣rious 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 Za∣che are true workes and good in dede, and such as y^e word of God requireth pertayning to the Lawfull Fruits of Repentaunce. By this successe we ou∣ghte 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 y^e fruites and external signes. Because it was likely that he increased his ry∣ches 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 not∣withstandinge 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. Euē 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 ra¦ther let him labor with his hands the thing that is good, that he may helpe the poore and needy. Therefore wee must begin with the heart, but our re∣pentāce must also be declared by good workes: not y^t by this satisfaction wee may redeme the punishmēt which we haue deserued before God: for we can∣not make satisfactiō to god: for thē we should ouerthrow y^e benefit of Christs death. This Zache doth not redeme y^e punishmēt which he had deserued be∣fore God, but blotteth out the offences made before men.

If a man haue done any man wronge he ought to make restitutiō. 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 note that Zache doth not offer vnto God the pray of his Rapine and Rob∣bery 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 after∣warde, 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 wrōgs 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 whatsoe∣uer he had gotten by fraude, but also geueth his iust and rightly gotten pa∣trimony to the poore. Wherby he she∣weth that of a wolfe he is not only be∣come 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 con∣secrate our selues, and al that we haue to a holy and Godly vse, and so it will come to passe that euery mā 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, and had her com∣mendation 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.

And againe: He which soweth lyttle shall reape litle: and he that sovveth in geuing largely and frely shal reap plentiously. Let euery man doe as he hath purposed in his heart, not grud∣gingly or of necessity: For God loueth a chearefull Geuer.

Therefore, in that Zache geeueth y^e 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 y^t faith and Charitie in Zache. If he had pro∣mised to haue geuē but the thyrd part of his goods, Chryst would not haue reiected the same, who vouchsafeth to receiue a cup of co••de water so that it come from a sincere affection of y^e gie∣uer. 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: be∣cause that he is also the Chylde of Abraham.

C. Chryst gieuing testimony vnto Za∣che, pronounceth that there is no de∣ceipte 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 adop∣tion, he doth iustly thereof gather that the same house was the heyre of Sal∣uation. 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 Childrē of Abraham from forreners. Therefore let vs know that the same is commen∣ded 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 be∣fore he was conuerted. Wherfore this was the beginning of Saluation to heare Chryst preaching concerning y^e free mercie of God, concerning the re∣concilliation of men vnto him, and cō∣cerning the redemption of the Church and that this Doctrine was to be im∣braced by Faith. Therefore not onelie Liberallity is commended in Zache, but Faith also by which his Workes were accepted.

And whereas Chryst saith that sal∣uation is come to this house, hee mea∣neth 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 y^t peo∣ple. The Publicanes and Harlots shal enter into the Kingdome of God be∣fore you:

10. For the Sonne of man is come to seeke and to saue that whych vvas lost.

R. In these wordes Chryst maketh an¦swere vnto theyr murmuring whych sayde that he went to tarry wyth a man that was a sinner: the whych hee cōfuteth 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 no∣thing in this cōuersion or chāge 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 Phy∣sition, but they that are sicke. This sentence of Chryst verely is a Golden sentence, setting forth vnto vs y^e chiefe & proper Office of Chryst for y^t which hee came into this Worlde. For they which are afflicted, and are at y^e 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 Sal∣uation. But Chryst for this cause spe∣cially came into the world to seeke and saue that which was loste. One peri∣sheth with sinnes, another with sicke∣nes, another with pouertie, another with infamy, and another with the hor¦ror of death, and of hell. What then? Shall we therefore dispayre? God for∣bid. 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.

11. And as they heard these thinges he added and spake a parable be∣cause he was nighe to Hierusalem, and because they thoughte that the Kingdō of God, should short∣ly appeare.

R. Now followeth y^e parable of a cer∣taine 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 oc∣cupyed. And, vpō what occasiō Christ toulde this parable, the Euangelyste sheweth in few and manifest wordes. BV. The Disciples (as we haue said oftentimes) thought that the Kynge∣dome of Chryst should be Carnal and Earthly, and that it should euē shortly begin at Hierusalem. Wherefore the Lord sheweth that his kingdom shall be celestiall: and that he would ascēd into heauen when he had disposed and ordered his Apostles, and geuen to them the holy Ghost to go forth into y^e whole worlde, that is to say, to brynge them by the preaching of y^e world to y^e Kingdome of Chryst. C. Howe bee it this is monsterous ignoraunce, that the disciples being so oftentimes tau∣ghte concerning the Death of Chryste at hand, would notwithstandynge styll talke of his kingdome. And here was a double error: First, that they imma∣gined a blessed rest without the crosse, Secondly: because they iudged of the Kingdome of God by carnall reason. Whereby it doth appeare how slēder and obscure their Faith was. For al∣though they had tasted the hope of the Resurrection, yet notwithstanding it was so small that they held nothynge firme and certaine concerning Chryst. They beleue the redemer which was promised longe before, whereby they conceiue the hope of the renouation of the Church, but the same knowledge tourneth by and by into fained imma∣ginations, which either peruerte or obscure the force of his Kingdome. This is brutish dulnesse to hasten to the Triumph before the battayle was begun: specially seeing Chryst a litle before toulde them that a sharpe and and shamefull death tarried for him. A. Thus we see that many infirmities remaine in the Sainctes, and greate imbecillity of faith oftentimes, to the ende we may know that Saluatiō cō∣meth of God, and might craue of hym daily the increase of our faith.

12. He sayd therefore. A certain no∣ble man went into a farre coūtrey to receiue for himselfe a kingdom and to come agayne.

R. Fyrst let vs see heere whome thys Noble man doth represente whych wente into a farre countrey to receiue a kingdome: for it is a parable. Thys Noble man is our Lord and sauiour Iesus Chryste. For he goeth nowe to Hierusalem not to receiue an Earth∣ly or Corporall Kingdome (as the A∣postles dreamed) but that hee myghte goe from thence into a far Countrey to receiue a spyrituall and euerlasting Kingdome. The death of Chryste is his going. A. Euen as it is sayde in Iohn. Before the feast of passouer Ie∣sus knowing that y^e hower was come that he must goe out of the World to the Father. &c.

(Into a farre Countrey. C. The farre Countrey, signifieth all that time in the which Christe is absent from vs, euen from his death vntil his comming againe to Iudgement in y^e last day as wee haue shewed in Math. (To receiue for himself a Kingdom) R. The resurrection of Chryste frō death and his assention into heauen is a receiuing of the heauenly kingdom the which Kingdome Chryst hathe so receiued that he hath not forsaken hys Church (for he said. I will bee vvyth you vnto the end of the world)

But because hee doth not rule in thys world a corporall kingdome. A. For thus he testefieth concerning the con∣dition

of this Kingdome. My kinge∣dome is not of this Worlde (And to come agayne.) S. That is to say, in his second comming to Iudgemente. A. For it was sayd vnto the Galileās which behelde and wondered at hym as he entered into heauen.

Yee men of Galile why stand yee ga∣sing vp into heauen? This same Iesus whome yee see taken vp into heauen shall so come euen as yee haue seene him goe into heauen. S. Peter also hath the like.

13. And hee called his ten Seruants and deliuered them ten pieces of money saying vnto them Occupy till I come.

A. The Euangelist Mathew expres∣seth not the number of the Seruantes as doth our Euangelist heere: but he maketh mention of a greater summe of money R. Therefore when Chryste toke this Iourney, he called his tenne Seruauntes, and gaue vnto them ten poundes to euery one a pounde, that they might be occupyed in the tyme of his absence. These Seruaunts ar the Apostles and preachers of the word to whome Chryst committed the Offyce and ministerie of preachinge the Gos∣pell. For by the Gospell as the church is builded, so the Riches of Christ are increased, which riches are men obtai¦ning Saluation by faith in Chryste. To euery one as (saith S. Paule, is grace geuen according to the measure of the gifte of Chryst. Wherefore, hee saith. When he ascended into heauē he led Captiuitie captiue, and gaue giftes to men. And straite after the same Apostle saith. Hee gaue some Apostles, some Prophetes, some Euā∣gelistes, some Shepeheards and Tea∣chers to the gatheringe together of the Sainctes into the worke of My∣nistration, into the edefyinge of the body of Christ. Furthermore wee vn∣derstande here all those which are cal∣led by the Gospell to the faith of Iesus Christe. For to euery one of these GOD hath gieuen proper and spe∣ciall Gyftes, as well Spirituall as Corporall. There are diuersities of giftes, yet but one spirite, and there are differences of administrations & yet but one Lord, & there are diuers maners of operations, yet God is one which woorketh all in all. There∣fore the giftes of God (whether they belonge to the mynde as knowledge & wisedome: or to the body, as health comelinesse Fortitude, Riches, and such like) are geuen to this ende of God that vntill Chryst come to iudge the quicke and the Deade, euerie one may bee occupied to increase the Ri∣ches of our Lorde and also to exercyse in them selues faith and charity. For when the Lord gaue vnto his seruants these poundes, he commaunded them saying (Occupy til I come) A. What it is to occupy, and why the lyfe of the Godly is compared to occupying we haue shewed in Mathew.

R. Hee doth not occupy well, who being Rych oppresseth the Poore and pilleth others by frawde and deceipt, but he is well occupyed which vseth hys riches accordyng to the wyl of the Lord, to help the Church and y^e poore.

Hee doth not occupy wel which be∣ing endued wyth Power, abuseth the same to Tyrannie, but which bendeth the same to the preseruing of the com∣mon Wealthe, and of the Churche. Hee doth not Occupy well, which ha∣uynge Wysedome dysdayneth other in Respecte of hymselfe: but whych geueth Counsayle to such as wante the same.

Therefore euery gifte of God hathe his lawfull occupation which must be followed according to y^e word of God. And it is not to be omitted that thys noble man gaue not all the poundes to one man, but to euery seruant a poūd. This was don to declare that hee gie∣ueth nor all gifts to one man, but to e∣uery man his seuerall and proper gift. For there is no one man that hath all gyftes, and needeth not the giftes of o∣ther men. The body (saith S. Paule) is not one member, but many. And the Eye cannot say to the hand. I haue no neede of thee: neither can the head say to the feete. I haue no neede of you. &c.

14. But his Citizens hated him, and sent a messenger after him saying we wil not haue this man to raign ouer vs. R.

The citizens of Chryst were y^e Iewes. For Chyrst was promised vnto thē, & was at the last borne of theyr stocke. They ought there aboue all other to haue acknowledged Christ theyr king, but these were the first of all other y^t reiected him, that he might not raigne ouer them. For this is to send a mes∣sage, and to say (Wee will not haue this man] He came into his own, and his own receiued him not. A. Further more they said. We are Moses Disci∣ples. We know that God spake vnto Moses, but as for this fellow we wot not whence hee is. And againe. We haue no King but Caesar.

S. Luke also sheweth that the Rulers of the Iewes, the Elders and Scribes and Annas the chiefe prieste, and Cai∣phas, and Iohn, and Alexander, and so many as were of the Priesthood, assē∣bled themselues together at Hierusa∣lem after the Resurrection of Chryst and calling the Apostles before them, setting forth the Kingdome of Chryst by the preaching of the Gospell, com∣maunded them with threatenings not to speake or to teach any more in the name of Iesu. What els was this but to reiecte Chryst the Chiefe Kynge & Lord, and with presumptuous boulde∣nesse to say. We will not haue this mā raigne ouer vs? B. Whereuppon the Apostle Paule spake thus vnto the Iewes. It was meete that the Worde of God should first haue bene spoken to you, but seeing yee put it frō you and thinke your selues vnworthy of euerlasting life, loe wee tourne to the Gentiles.

Moreouer these words. We will not haue this man to raigne ouer vs, may be very well applyed to the Turkes & Saracens whych deny Iesus Chryst, and also to the Papistes which perse∣cute the Gospell of Chryst. Finally y^e Wicked and Impenitent which haue most neede of all other to heare y^e prea¦ching of the Gospell, doe notwithstan∣ding deride and dispyse the same. A horrible thinge to be spoken. As often as mē do persecute y^e Gospel, & deride the word of God, doe sin, so often as they sende a messuage vnto Christ and say. Wee will not haue this man to raigne ouer vs. The Pope which fry∣eth the preachers of the Gospell in the fire, sendeth after Chryst and saith. Raigne not thou after me, but Sathā shall Raigne. The Dronkarde sayth. Raigne not thou ouer me O Chryste but let Bacchus raigne. What is hee that is able to number thē whych re∣bell agaynst Chryst, & refuse to beare his yoake.

15. And it came to passe that when he had receiued his kingdome and retourned, hee cōmaunded these Seruants to be called vnto him to

whome he had geuen the Money to wit, how much euery man had done in occupying.

A. Concerning the returne of Christe to Iudgement we haue spoken before. R. Chryst in this time doth patientely beare the messuages, the which not∣withstanding are very contumeliouse, he winketh and holdeth his peace, but he will not alway holde his peace.

[He commaunded these Seruauntes to bee called) R. This shall bee when Chryst shal cal mē before him, to whō he hath geuen giftes whether they bee corporall or spyrituall. And therfore in another place he saith.

When the Sonne of man cōmeth in his Glory, and all his holy Angells with him, then shall hee sit vpon the Seate of his Glory, and all Nations shall be gathered together before him, and he shall seperate them one from another. And againe hee saieth. The hower commeth whē they that are in the graues shal heare the voice of the Sonne of man, and come forth, they that haue don good into the re∣surrection of Life, & they that haue done euill into the Resurrection of Condempnation. And S. Paule saith. Wee shall all be brought before the Tribunall Seate of Chryste, for it is written, I liue, (saith the Lord) euery knee shall bovve before me, and eue∣ry tongue shall confesse vnto God. Therefore euery one of vs must geue an accounte vnto God.

16. Then came the first saying Lord thy piece hath gained ten pieces.

R. Amonge all the men which shalbee brought before the Tribunal Seat of Chryst, there are fower orders noted vnto vs by the Seruauntes and Cyti∣zens in this parable. The firste Ser∣uaunt (which with one pound gained ten poundes, and hearde it sayde vnto him. Well thou good Seruaunte, be∣cause thou hast bene Faithful in a lit∣tle, haue thou authority ouer ten Ci∣ties) doth signifie y^t sorte of mē which haue vsed theyr giftes in the chyefeste degre of Faith and Charitie (so much as is possible to be done in this mortal fleshe to the honor of God, and to the profite of theyr Neighbour. In thys Company, Moses is comprehended, whom when the Lord had made Ru∣ler ouer the people of Israell, rather desiered to be blotted out of the booke of the lyuing, and to be stoned of y^e peo∣ple, then to forsake that people, and to leaue them to Destructiō. Dauid, the Prophetes, Paule, and other the A∣postles, which with theyr one Pounde gayned ten poundes are to be reckned in this Order, that is to say, whych so faythfully followed theyr callyng that in the Iudgement of man, they wāted nothing that was requisite for faith & Charitie.

18. And the second came saying. Thy piece hath gained fiue pieces.

R. This Seruaunt signifieth y^t sort of men which with meane fayth & chari∣ty walked in Gods calling. Such are al the cōmon sort of Godly men which by faith leade a life irreprehensible. A. which alway haue this before theire Eyes, Be yee holy, for I am holy.

20. And another came saying. Lorde beholde heere is thy piece whych I haue layed vp in a Napkin.

R. This thyrd Seruaunt which layde vp his money in a Napkin, and accu∣sed his mayster of Tyranny, represen∣teth the thyrd sorte of men, whych are

Hypocrites. For Hypocrites because they wante a true and Liberall sayth in God through Chryst. Fyrst of all thynke God to be a tyrant. For y^e ma∣ner of tyrantes is, to take vp y^t whych they layed not downe, and to reap that which they sowed not, that is to say, to take y^t which is other mens by vio∣lence. The manners hipocrites attry∣bute vnto God, & thinke that because God hath geuen a Law which no man is able with his whole strengthe per∣fectely to fulfill, he doth vniustlie re∣quyre the same to be fulfilled of men, & doth cruelly condempne men for y^t not fulfilling of the same. Secondly, they lay vp theyr pound in a Napkin, that is to say, they forsake the lawfull cal∣ling of God, and those good workes which God hath commaunded and fol∣low theyr owne Superstitions, theyr consciences not onely doubtyng of the mercy of GOD, but also fearing his wrath. But what followed at the last?

22. Then he sayth vnto him. Of thy owne mouthe will I iudge thee, thou euill Seruaunte: Knevvest thou that I am a strayte man, ta∣king vp that I layde not downe, & reapyng that I did not sowe.

R. First of all hypocrites are repre∣hended and condempned vppon theyr owne wordes. For if so be they thynke God to be a cruel tyrante, why do they not follow that way, by which GOD may be made a fauourable and merci∣full Father? And if so be they feele by Experience that a man cannot fulfill the law with his whole strength, why do they not seke for that way, by which the righteousnesse of the law may bee fulfilled in them after another maner? And this way is a true & liuely fayth in Iesus Chryst. For after that Iesus Chryst is receiued by Fayth. GOD which otherwise is a seuere Exactor of his Law, is not only reconcyled vn∣to him that beleeueth, and forgieueth his Sinnes, but also imputeth vnto him all the righteousnesse of Chryste, indewing him with his holy Spyrite, that he may not onely haue the perfect fulfilling of y^e Law in Chryst through Fayth, but may also himselfe by hys owne works follow the Law of God, so farre forth as may bee done in thys Fleshe. And this is to geue the Lorde his owne agayne with aduauntage. For Iesus Chryst is our portiō, who being receiued by Fayth, bringeth w^t him the Gifte of the fulfillinge of the whole Law.

For the Exposition of the reste vn∣to the 26. verse, read y^e 24. cap. of Mat. verse 28.

26. For I say vnto you, that vnto e∣uery one which hath shalbe geuē, and from him that hath not shalbe taken away, euen that he hath.

R. This Iudgemente agaynste Hypo∣crites must be dilligently noted. And this sentence is taken from the cōmon manners of men. For in this world a∣monge men the matter standeth so y^t they which are riche, are honoured of other men with Gifts and rewards, & theyr Riches doe increase, but they which are poore are not onely neglec∣ted, but also haue that litle which they possesse taken from them. But oure Lord doth alwayes that thing lawfull in his Iudgement agaynst hypocrits, which the men of this world doe some time vnlawfully. For y^e Godly do tru∣ly follow their vocation by faithe, not onely for the rewards sake, but also be¦cause they haue a delight and pleasure to obay Gods wil, and to follow Ver∣tue,

although there were no reward a∣poynted for the same. And althoughe they alway follow good workes, yet notwithstanding they say we are Vn∣profitable seruauntes.

But Hypocrites do nothing but for a rewarde, and do promise vnto them∣selues for theyr merites not onelie the Felicity of this world, but also great happynesse in the Kingdome of heauē. But when they come to the Iudgmēt of God, those hypocrits are so far from hauing that which they loked for, that the same which they made surest ac∣counte to enioy, shall be geuen only to the Godly: and they themselues caste into vtter darkenesse. And this is to take away that one pound from the vn∣iust Seruaunte, and to geue the same vnto him that had ten pounds. For as in this world Giftes are geeuen vnto rich men that they may be more rych, and from the poore that little whych they haue is taken away. Euen so in y^e Iudgement of God, to those that haue Chryst by faith, y^e true Felicity, y^e fruit of fayth is geuē, which hypocrits ar∣rogated to themselues onely for theyr merits, & they which haue not Christ by fayth, as they are depryued of true felicity, so if they possesse any parte of Gods giftes, they shall haue no fruite at all thereby, but the whole Fruicte thereof shall come to the Godly alone: the which God hath approoued by dy∣uers examples in this world. Dauyd had faith and the workes of fayth, but Saule the hypocrite had neither true fayth, nor yet the workes of faith.

But what ensued? To Dauyd which had, the Kingedome was geeuen that he might abound: & from Saule which had not, the kingdome was taken a∣way which he had. Mathias had fayth and the workes of fayth. Iudas Iscari∣ot, had neither faith nor the workes of fayth, to Mathie therefore whych had, the Apostleship was geuen, and from Iudas which had not, the Apostleship which he had was taken away. Wher∣fore though in an other place wee are forbidden to couet another mās goods: yet for al that in this place there is a lawfull way set before vs, wherby we may without sin, yea, with great rygh∣teousnesse, couet that which is none of our owne, to wit, Chryst, whom wee ought to get by faith, and to follow the present calling of Chryst with all dilli∣gence. Read the 13. of Mat. verse 12. and 25. cap. verse. 29.

27. Moreouer those mine Ennemyes which woulde not that I shoulde raigne ouer them, bring hither & slay them before me.

R. Last of all the Citizens which ha∣ted theyr Lord, and sent a messuage af∣ter him saying. We wil not haue this man to raigne ouer vs, do represente y^e fourth sort of men, that is to say, those which persecute Chryst and his Gos∣pell. In the number of persecutors, y^e chiefe and pryncipall are the Iewes, who killed the Prophets, and Chryst himselfe: secondly those Popes, Bish∣ops, and tyrants which hate the word of God & the Professors of the Gospel. Thyrdly, Epicures and Contemners of Religion, and with them al wycked and impenitent Persons. What then shall become of these? Heare y^e iudge∣ment of the Lord.

(Bryng them hither and slay them.)

BV. Chryst alludeth to the manner of the Prynces of thys Worlde which commaund Rebels to the slayn in their presence, when they haue recouered theyr Kingdome from theyr rebelliō. But hee meaneth that Euerlastynge Death is prepared for Vnbeleeuers, and Blasphemers, of whych he spea∣keth in another place.

Goe yee curssed into euerlasting fire prepared for the Deuill and his Aun¦gels. But the purpose of Chryste was not onely to terrefye those Rebelles with the horrible vengeance of God a∣gaynst them, but also to keepe those y^t are his in the fayth of Subiection.

For it is no small Temptation to see y^e Kingdome of God dispersed by y^e trea¦son and Rebellion of many. Therefore to quiet our selues in trouble, Chryst sayth, that he wyll come, and by his cō∣ming will take vengeaunce on y^e wyc∣ked. R. Chryst the Sonne of GOD hath spoken this. Therefore Heauen and Earth shall sooner passe then hys word fayle.

Concerning the Exposition of the 28. Verse. Reade the 22. Chapter of Mathew. Verse 26. And for the other verses next following them, reade the 21. cap. of Mathew, verses. 1. and. 2.3. and 6.

33. And as they were a loosynge the Colte, the owners thereof laid vn¦to them. Why lewse yee the colt?

R. This is another miracle in that the owners of the Asse and the Colte are so sonne pacefied with one worde, inso∣much that they suffer straunge and vn∣knowen men to carry away the Colte. By this place it is declared with what power and weapons the kingdome of Chryst is defended in this worlde and preserued. For Chryst when hee com∣maunded the Disciples to brynge the Asse, willed them not rayle vppon y^e 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 y^t whych they were commaunded. For the word that is to say, the preching of the Gos∣pell (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 Magy∣strate, who hath to vse the sworde ac∣cording to the Lawes, and to defende his Subiectes that they may leade a quiet lyfe wyth all Godlinesse and ho∣nestie: 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 y^e Externall face of the Church is pre∣serued, but also the conscience is in sa∣fetie from the inuasion of Sathan y^t 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 cal¦ling, 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 tou∣ched wyth mercy and compassiō wept for the imminent Destruction of Hie∣rusalem.

For when he considered that the same was ordayned of God to bee the holy Seate in the which the Coue¦naunt 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 Destruc∣tion thereof. When also hee sawe that people to perish miserably by theyre 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 E∣uill which he might haue holpen, they may easely be aunswered. For as he de¦scended 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 y^e func∣tion which he had taken in hand.

And we must wisely waigh and cō∣sider what person he representeth whē he speaketh or seeketh the Saluation of Mankinde: Euen as in this place, that he might faythfully fulfil the com¦maundement of his Father, it was ne¦cessary for him to desire that the fruite of Redemptiō might come to y^e 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 De∣struction according to his office. Wee confesse he was God: but so often as it was meete for him to execute the Of∣fice of a teacher, his Godheade rested and hyd it selfe, as it were, least it mi∣ght hynder the office of a mediator. There these teares of Chryst were not fayned, he did not as plaiers common∣ly 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 mo∣ued with compassion, as the Apostle Paule teacheth saying.

Wee haue not such an high prieste as knoweth not howe to haue cōpas∣sion on our infirmities &c.

There is nothing more proper to y^e Nature of man then affections, specy∣ally of humanity. Therfore as he was God, he was immouable from y^t which hee had decreed in the beginninge and as he was man appoynted to be the sa∣uiour of the people of the Iewes, hee sorrowed for that he saw Hierusalem to refuse so greate Grace offered vn∣to her, and because shee knewe not the fruite of his comming. Paule sayth y^e Chryst was a minister of the circumci∣sion. And the Lord himselfe sayth.

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 y^e chosen City, in y^t 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 iudge∣ment 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 cō∣temnest 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, y^t 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 Ar∣dent affection to receiue for thy Saui∣our 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 be∣inge beaten downe, insomuch that in thee one stone shall not be lefte vppon another. The which vnspeakable euils shall therefore come vppon thee, be∣cause thou hast not knowne this pre∣sent time of thy visitation, in y^t whych my Fathers Grace hath visited thee by me, and hath gentely called thee to Saluation, as he neuer did before, nor neuer shall hereafter.

(And that in this day) C. This is an amplification taken of the time: as if he had sayd. Although thou haste bene hytherto most obstinately wicked aga∣inst God, yet notwithstanding it were now time to repēt. For my father hath ordayned me as the onely remedy.

Now therefore if thou knewest. It is an exclamation euen from the bottom of the hearte: but with so great affec∣tion that sorrowe suffereth him not to proceede with the whole sentence. E∣uen as when we sorrow extremely our mouthes are stopte. C. And he geueth them to vnderstande that the Daye is now come which was ordayned by the Eternall Counsayle of God, for y^e sal∣uation of Hierusalem, and promysed by the Prophetes, but if they toke not this opportunity, the gate of Saluati∣on should be shut vp for euer.

This Scripture vseth this maner of Speach.

Now is the accepted time, now is the Day of Saluation.

Also it is sayd. Seeke the lord whyle he may bee founde, call vppon him whyle he is nigh.

A. Howbeit otherwise this worde (Day) may bee taken in the good, and in the euill parte, as. Remember the Chyldren of Edom (O Lord) in the Day of Hierusalem. &c.

For this word (Day) is taken aswell for the Iudgement as for the mercy of God. When hee punisheth hee calleth also to repentaunce: but hys mercy is greater when hee calleth vs by clemē∣cie and pitie, and not wyth strypes and affliction. But we must note that the

Lord doth oftentimes call vs, special∣ly (that is to say) more openly at one time then at another.

Sometime hee seemeth to forsake his Church, euen as if the truthe were quite extinguished as we haue felt vn∣der Antechryste. But now in geuynge vs Lighte by his Gospell, he dothe as it were reache oute his hand vnto vs. There is therefore a speciall callynge to the which excepte we aunswere wee shall haue afterward no excuse.

No man can complaine that hee wan∣teth calling, but yet notwithstandyng our Fathers shall not suffer so greate Iudgement as we shall: because they saw not that Day which wee see. The faulte increaseth according to the Cir∣cumstance of time, and the punishment of the faulte is more or lesse according to the degree. C. Wherefore the more nigh that God commeth vnto vs, and offereth vnto vs the Lighte of his doc∣trine. If we neglect the same, the lesse excuse we haue.

(Which belonge vnto thy peace) C. By the name of peace, hee vnder∣standeth all the partes of Felicitye ac∣cording to the Hebrue phrase. As if he should say. Which is thy true blessed∣nesse, and which way thou must attain to the same. For he doth not simpelye saye that Hierusalem knewe not her peace, but the thinges which belonge vnto her peace, because it is often sene that men knowe their felicity, but be∣ing blynded with their owne wycked∣nesse they know not the way & means to come by the same. As for example: All men confesse that it is Felicitye to be ioyned with God, but yet they re∣iecte the Gospell which is the mean to obtaine the same.

(But now are they hidden.) C. This is spoken to deminish the faulte of Hierusalem: For her monsterouse blyndnes is rather noted to her shame and reproach, because she saw not God when he was present. For Chryst was very GOD, manifested in the Flesh: whome to reiecte what blyndnesse can be more horrible? We graunte that it belongeth to God onely to illumyne y^e eyes of mens mindes, and that no mā is meete to vnderstand the misteries of the Kingdome of heauen, excepte God doe illuminate his minde by his holy spyrite: but therefore they are vnwor∣thy of pardon which perishe by theyre brutish blyndenesse. Also our Sauy∣our Chryst mente hereby to take away the offences which otherwise myghte hynder the rude and weak. For seeing all men had that City in estimation, y^e Example thereof two waies was of greate waighte, either to hurt, or to profite. Therefore leste the vnbeliefe thereof, and proude contempt of y^e Gos∣pell might hynder or hurte any man, y^t fowle blyndnesse is condempned.

R. Concerning the which the Prophet had spoken thus.

Goe and tell this people: Heare in deede, yet vnderstand not: see plain∣ly, and yet perceiue not. Harden the heart of this people, stop their eares, and shut their eies.

43. For the Dayes shall come vp∣pon thee that thy Ennemyes also shall caste a Banke aboute thee, and compasse thee rounde, and keepe thee in on euery side.

C. CHRISTE now taketh vppon him a new Person.

For hitherto he sighed and wepte, but now taking vppon him as it were the Person of a Iudge hee spea∣keth more vehementlye to Hierusa∣lem, threateninge the Destruction of the same.

So also the Prophetes thoughe they weepe for the Destruction of those for whome they ought to bee careful, yet notwithstanding they bend and frame theyr mindes to sharpe threateninges: because they know that they haue not onely a Charge of mens Saluatiō cō∣mitted vnto them, but also that they are created proclaymers of Gods iud∣gement. The which ought dilligentely to bee noted of all those that are myni∣sters of the Gospell. For they ought to obserue a measure in their affection y^t nothing stay them from the Obediēce of God, and the discharging of theyre Dutie. Thus did the Prophet Ieremy who at diuers times bitterly beway∣led and lamented the calamity of the people, yet notwithstanding he is cō∣maunded freely and bouldly to preach the afflictions and Captiuity to come.

In like manner let the ministers of Gods word remēber that they oughte so to be touched with pitty and com∣passion towardes such as perish, that neuerthelesse they threaten vnto them the Iudgement of God to come.

44. And make thee euen with the Ground: and they shall not leaue in thee one stone vppon another, because thou knowest not the time of thy visitation.

C. Hee threateneth horrible punyshe∣mentes to Hierusalē, because she knew not the time of her Visitation, that is to say, because shee contemned the re∣demer offered vnto her, and imbraced not his Grace.

R. The time of Visitation is taken two manner of wayes in the Scryp∣tures. C. For the wicked haue theyre time of visitation when God taketh vengeance vpon them.

R. I (sayth he) in the day of ven∣gence will visite their Sinnes.

Also it is sayde. I will visit or brynge fower plagues vpon them: The swerd shall slay thē. The Dogges shal teare them in pieces, the fowles of the aire and beastes of the earth shall eate thē vp. C. The Godly haue theyr time of Saluation, when the Lord calleth thē to Saluation. R. Or when he desyue∣reth them from euill and blesseth thē. As appeareth by this place.

When yee haue fulfilled seuētye yeres at Babylon I will visite you. I wyll brynge you home, and of mine owne Goodnesse I will carry you hi∣ther agayne into this place.

And agayne. Beholde I will loke to my sheepe my selfe, and visite them. Like as a sheepehearde that hath ben amonge the flocke, seeketh after the Sheepe that are scattered abroade: E∣uen so will I seeke after my shepe &c. Seeing therefore Christ commeth not to destroy but to saue men, and calleth the time of his comming the Time of his visitation, it is manifeste that in this place by the time of Visitation is not mente the time of Wrath, but the time of mercy: not the time of punysh∣mente, but the time of deliueraunce: not the time of Slaughter, but y^e time of Saluation. And the time of mercye and Saluation is when the woorde of God is reuealed, by which the clemen∣cie of God is offered vnto vs, and by which wee are called to repentance, & are admonished to receiue the Grace offered vnto vs.

So it was the time of Saluation when Noe by the worde of God called those of his time to repentaunce before the Floude.

So it was the time of Saluatyon when Lot called the Sodomites be∣fore fire came from heauen, when Mo∣ses called the Aegyptians before the

drowning in the red Sea, when the Prophetes called the Israelites before the inuasions of the Assyrians & Ba∣bylonians, to repentance and offered vnto them by promises Gods sauynge Healthe. So also it was the tyme of Visitation, when Iohn Baptyste, when Chryste himselfe and his Apo∣stles preached the Gospell saying. Re∣pent, for the Kingdome of Heauē is at hande. Therefore, not to acknow∣ledge the time of Visitation is not to know the word of God reuealed, not to beleeue the Gospell, not to obey Gods calling, and not to repent. And these were the Wickednesses, for the which the Iewes so miserabely peri∣shed. For although they sought by all meanes to deliuer them selues from Destruction and to be saued: yet not∣withstanding by those things where∣by they sought to bee saued, they lost Saluation. A. For Israell sayeth S. Paule, which followed the law of ry∣ghteousnesse, came not to the Law of righteousnesse. Wherefore? Because they sought it not by faithe, but as it were by the workes of the Law.

C. Therefore, because Hierusalē shewed her selfe Vnthankefull vnto God, and woulde not acknowledge her Redeemer, it was necessarye that she should be quite ouerthrowen and shoulde feele such grieuous punish∣mentes that shee might bee a terrible example to all men.

Wherefore let the seuerity of those punishmentes which happened vnto them terrefie vs, least by our Negly∣gence we extinguish the light of Sal∣uation, but rather let vs ernestly seke to receiue the Grace of God. R. For if God (sayth S. Paule) spared not y^e Naturall Brawnches, take heede least he spare not thee also. Therfore when in these yeares the time of oure Visitation commeth, and that y^e Gos∣pell of Iesus Chryst, by the clemency of God the Father is offered vnto vs, by which all the benefits of God, and Celestiall and Euerlasting Graces are offered vnto vs: Let vs repent in time, and obey the Commaundemēts of GOD.

45. And he wente into the Temple and began to caste out them that soulde therein, and them that boughte.

A. Now Luke sheweth briefly what our Sauiour Chryst dyd in Hierusa∣lem, when he was come into the tem∣ple. (Hee began to caste oute them that soulde therein) R. What they were that buying and sellyng in the Temple, it may easely bee gathered by the other Euangelystes. For al∣though y^e casting out of y^e buyers and Sellers, of the which Iohn maketh mention: was at another tyme then was this of the which Luke speaketh heere: yet notwithstending by euerie of them it may bee gathered that the Temple was fowly abused.

Iohn sayth. He cast out of the tem∣ple Sheepe and Oxen, and poured out the Chaungers money, and ouer threw the Tables. Mathewe sayth, y^t he ouerthrew the Seats of them that sould Doues. Marke addeth, And would not suffer that any mā should carry a Vessell through the temple.

By these places it doth manifestelie appeare, that the Iewes had so pro∣phaned the Temple with Marchaun∣dyce, that they did not onely keepe a commō Market there of those things which belonged vnto the Sacryfices and Oblations, but exercised also pro¦fane Trades. Wherefore, Chryste re∣formeth the temple.

Reade the 21. Cap. of Mat verse. 12.

46. Saying vnto them. It is written my house is the house of Prayers, but yee haue made it a Denne of Theeues.

R. This testemony of Scripture is in Esay, where the Prophet though hee meaneth specially that the Gentyles shall bee numbred amonge the people of God (My house (sayth he) shal bee called the house of God to al Natiōs] Yet notwithstanding, because by the name of Temple or house, he meaneth the temple of Hierusalem, & teacheth also that this externall Temple ought not to be prophaned with marchādise and Wickednesse. For whether you speake of the Externall Temple in Hierusalem, it was appointed for ado∣ration, or for the worshipping of God: because in dedication of the same Sa∣lomon sayth. Hearken vnto the pray¦er which thy Seruaunte prayeth in this place: And regard thou the sup∣plication of thy People when they pray in this place, and heare thou in Heauen thy dwelling place, & when thou hearest haue mercy.

Or whether thou speak of Chryste figured by the External Temple, and reuealed to all the Gentiles, it is not a house of ciuill businesse, because hys kingdome is not of this worlde, but it is the House of Prayer, because it is sayde of the same. Whatsoeuer yee aske the Father in my name hee will geue it you. (But yee haue made it a Den of Theeues.] Chryst accuseth y^e Iewes because they had made of the house of God which ought to haue bē the house of prayer a Den of theeues. Ieremy cast the very same aforetyme in theyr teeth, saying, Haue you not made this house in the whych my name was called vpō, a Dē of theues? And the Prophete and Chryst speake thus, not that the Iewes beside theyr buying and selling spoyled and kylled men in the Temple, but by thys Ac∣cusation they haue respecte speciallye to the wicked Doctrine of the Iewes, concerning Sacrifices and the seruice of God. For they thought and taught also that Sacrifices and other Cere∣monies of the Law were true satisfac∣tions for sinnes, and the perfect fulfil∣ling of the Law. Hereupon came buy∣ing and selling in the temple. Hereup∣pon came the Tables of the Money Chaungers. Hereuppon the Seates of them that soulde Doues, that who∣soeuer entered into the Temple might see that to be sould which he might of∣fer to make satisfaction for his sinnes and to fulfill Righteousnesse. But thus to thinke of Sacrifices, so to teach concerning the Externall Wor∣shippings of God, was nothinge else but to kill and spoyle men. And as the true and Eternall Saluation is more precious then Corporall Life, so they are more cruell theeues whych wyth theyr wicked Doctrine kyl the soules of men, then are they which wyth a Sword take away this Corporal life. Wherefore the Iewes are iustly accu∣sed to make of the House of prayer a Den of theeues.

Reade more in the 21. Chapter of Math. Verse 13.

47. And he taught daily in the tem∣ple. But the high Priests and the Scrybes, and the chiefe of the peo∣ple wente about to destroy him.

C. Marke and Luke first of all shewe of what kynde of men the Church cō∣sisteth, namely, of a base and raskall multitude, secōdly, who were Christs Enemies, namely the high priests and Scribes, and all the Rulers, And this

is part of the folishnesse of the crosse, that God, leauing the excellency of the world, chose that which was foolyshe, weake, and contemptible. A. Chryste taught in the temple to shew what ou∣ght chiefly to be don there: Whereup∣pon also afterward hee saith. I was al∣wayes teaching in the Sinagogue, & in the Temple, in the which all the Iewes came together: and in secrete spake I nothing. And the nearer hee drewe to tht Crosse, the more earnest∣ly he fulfilled his office, (But y^e priests and Scribes) R. Wee see here in the priests and scribes the Image of true impiety. That which Chryst did is the worke of the holy Ghost, the which al∣so the priesis & scribes ought to haue had in admiration, and to haue immi∣tated also, because they had the lawe∣full administration of Ecclesiastycall matters. But so farre were they from acknowledging the worke of God and repenting, that they were rather pro∣uoked to cruelty and to conspyre the death of Chryste. Such is Obstynate wickednesse. It will not be brought to Godlines, neither by doctrine, nor by miracles. nor by example. As Pharao and Iudas that Traitor, were made y^e worse by miracles and admonitions. Euen so he which is indurate and har∣dened in impiety, goeth forward in his filthines whatsoeuer thou dost, wher∣fore we ought to take hede of nothing more then least we fall from pietye to impiety, and if it fortune that through the imbecillity of the flesh wee fall, let vs by and by repēt, least impiety take rooting in vs, and brynge vs to Euer∣lasting destruction.

48. And could not finde what to do, for all the People stucke by hym when they heard him.

R Whereas the Chiefe Pryestes and Rulers of the People did not out of Hande kyll Chryste, there wanted no will in them: but they wanted oppor∣tunity to bryng theyr will to passe.

Mathewe sayeth that they feared the people because they held him as a pro∣phet. Dyd the Common People then defende Chryst from the Crueltie of the hyghe Pryestes? No verely, for they shortly after cryed. Away wyth him, away with him, crucefy him. But the Common People which fol∣lowed Chryst, made the high pryestes after a sorte afearde, but in very dede not the People, but the Deuine cal∣lyng made Chryst fearefull to y^e wyc∣ked hygh Pryestes. For CHRIST taughte the People, and confirmed his Doctryne wyth myracles, by the de∣uine calling. In the whych Callynge whosoeuer walketh, hee shalbe feare∣full and Terryble not onely to men whych are hys Aduersaries, but also to Sathan himselfe.

Are there not (sayth he) twelue ho∣wers in the Day? If a man walke in the Day he stumbleth not, because hee seeth the light of this world. Hee wal∣keth in the Day which walketh in Gods calling. So when Iacob wente with his vnprepared family to Bethel the feare & Terror of God so inuaded those that dwelte in all the Cyties thereabout, that they durst not perse∣cute them, because Iacob went to Be∣thel at the calling of God. So Moses though he brought many plagues vp∣pon the Aegyptians, and though Pha∣rao threatned to kil him, yet notwith∣standing not one in so mighty a kyng∣dome durst lay hand on him because y^t which he did was Gods calling. So it was said to the Israelites when they wēt into the lād of Chanaan. I wil sēd my feare before thee, & wyl destroy al the people whether thou shalt go:

because the Israelites went by Gods calling into the Land of Chanaan.

To the Apostles also it is sayd. When they shall deliuer you vp. Be yee not careful how or what yee shal speake: for I wyll geue you a mouth & wise∣dome, the which all your aduersaries shal not he able to gaine say or resist: because the Apostles preached y^e Gos∣pel by Gods calling. But these things are not so to bee vnderstoode concer∣ning the feare of the enemies, that they shall neuer doe any harme to those which walke in Gods calling (for oftē∣times they oppresse and kill them) but that they can not hinder the Lawefull course of Gods calling, & do any hurte and harme before the appoynted time, and without the will of God, to him y^t walketh in Gods calling. For whoso∣euer dwelleth vnder the defence of the most highe, shal abyde vnder the sha∣dow of the Almighty. Also, hee shall geue his Angels charge ouer thee to keepe thee in all thy waies. They shal hold thee vp in theyr hands least at any time thou dash thy fote against a stone. Wherefore let vs not feare y^t violence and threateninges of our aduersaries, and cast aside Gods calling, but let vs goe forwarde with bouldnes in Gods calling. For so it shall come to passe y^t we shall not onely bee terrible to oure Aduersaries, but shall also bee preser∣ued in all euils and aduersities.

C. Lastly, the wicked conspyracie of the Priestes and Scribes was re∣pressed, because Chryst was appointed by Gods secrete decree to suffer the Death of the crosse. A. For it was ne∣cessary that the same should be true which our Sauiour Chryste had so oftentimes spoken to his disciples, say∣ing. The Son of man shall be deliuered to the high priests and Scrybes, and they shall condemne him to death, and shall deliuer him to the Gentiles to be mocked, to be scourged, & to bee crucy∣fied.

Notes

• Phi. 2.13.
• Phi. 2.13
• 3. Ki 3.12. Luke. 1.13
• Lu, 2i, 1 Ma. 10.42
• 2. Co. 8.12
• 2. Co. 9.6.
• Ma. 21.31
• Ma 9.12.
• 1. Ti. 1.15
• Iho. 13.••
• Ma. 28.29.
• Iho. 18.39
• Act. 1.11. Act. 3.19. Phi. 3.20 1. The. 4 16.
• Ma. 25.14
• Ephe, 4.7•• and. 11.
• 1. Co. 12.14.
• Ioh. 1.11.
• Io. 9.28
• Io. 19.15.
• Ac. 4 5.18
• Act. 13.45
• Ma. 25.31
• Iho. 5.28.
• Rō. 14.10
• Ex. 32.32.
• 1. Pe. 1.16 Eph, 5.11,
• Ma. 25.41
• He. 4.15.
• Rō. 15.8.
• Ma. 15:24
• Esa. 49.8. 2. Co. 6.2.
• Esa. 55.6.
• Psa. 137.7.
• Esa. 6.9.
• Ex 32.34. Leui 26.16
• Ior. 15.3.
• Ier. 29.10.
• Eze. 34 11
• Ma. 3.2. Ma 14.17.
• Rō. 9.31.
• Rō. 21.31.
• Ihon. 2 Math. 21 Mar. 11
• Esa. 56.7
• 3. Ki. 8.30
• Ioh. 18.36 Ioh. 26.23
• Iere. 7.11
• Ioh. 18.20 Ma. 26.55
• Ma. 21.46
• Ioh. 19.15
• Ioh. 11.19
• Gen. 33.
• Ex. 23.27.
• Lu. 21.14
• Psa. 91.2
• Ma, 20.18