hee would saue the secreate purpose of his grace Yet it is demaunded howe God for hys electe sake moderated these calamities and did not altogither destroy the Iewes when as many reprobate desperate leud people were preserued The answeare is easie part of that nation was deliuered that so he might bring forth his electe which were mixed amongest them as seede separate from the chaffe Though both the reprobate and the elect were partakers of this tēporall preseruation yet because it profited not those it is aptly ascribed to these for that the wonderful prouidence of GOD directed it for their preseruation 23. Then if any shall say vnto you He rehearseth againe that whych hee had spoken of deceiuers and not without a cause For there was more daunger lyke to come by thys temptation least miserable men afflicted and troubled being deceiued by a false title shoulde in steade of Christe seeke after spirites and for the helpe of God take holde of the sleightes of the deuil For when the Iewes were so hardly oppressed for contemning theyr redemption and were to be wythdrawne from theyr infidelitie by suche violent remedies Sathan subtilly proposed newe thynges for them to trust in whiche might draw them the further from GOD. And certainly there is nothing more daungerous then when we want counsell in aduersities vnder the pretence of the name of God to be deceiued with lies which doe shutte vppe the gate of repentaunce against vs and encrease the darkenesse of infidelitie and at the length doe carye vs headlong as menne amased wythout hope of recouerie to madnesse So that in respecte of that great danger it was conuenient that the same shoulde be rehearsed and especially sith Christe declareth that the false prophets shall be so throughly furnished to deceiue as with signes and wonders whych shal amase the mindes of the simple For sith that God doeth testifie the presence of hys power by myracles and are therefore seales of true doctrine no meruaile if the deceiuers doe gette credite thereby And in suche maner of scorning doeth God reuenge the vnthankefulnesse of menne that they might beleeue a lye whiche refused the truthe and that they shoulde be blinded more and more which shut theyr eyes at the light offered them And yet he trieth their constancye wythall whych appeareth to be so muche the better while that no subtelties can ouerwhelme them Further sith the Lord sayeth that the Antichristes and the lying prophets shall be furnished wyth myracles there is no cause why the papistes shoulde vnder thys pretence bee so proude or why we shoulde be afraide of their glorious boasting They confirme theyr superstitions by myracles for the sonne of God foretolde that by suche meanes the faith of many shoulde be ouerthrowne VVherefore wise menne ought not to esteeme them so as to account them sufficient of themselues to prooue thys or that kinde of doctrine If they excepte that by thys meanes the myracles should be ouerthrowen and brought to nothing whereby the authoritie as well of the lawe as of the Gospell was established I aunsweare that there was a certaine marke of the spirite grauen in them whych shoulde putte the faithfull out of all doubte and feare of erring for so ofte as God doeth shewe foorth hys power for the confirming of hys children he woorketh not so confusedly but that there shoulde appeare a manifest distinction to shew it free from all deceite Note that the myracles do so confirme the doctrine that the doctrine also doeth so shyne foorth and it scattereth all the cloudes wherewyth sathan darkeneth the mindes of the simple To bee short if we desire to auoide such subtelties let vs holde the signes and the doctrine so ioyned togither as that they may not be separate 24. So that if it were possible they shoulde deceiue the very electe Thys was added to make menne afraide that the faithfull mighte the more carefully apply and bende themselues to beware For where false prophets shoulde passe wyth suche vnbrideled libertie and shoulde haue so great power giuen them to deceiue it were an easie matter for them to entrappe in their guiles the secure and heedelesse people Therefore Christ exhorteth and stirreth vppe his disciples to watche Further hee telleth them also that there is no cause why they shoulde bee troubled at the newnesse of the matter if they shoulde see manye in euery place caried into errour But as hee commaundeth hys to bee carefull least sathan circumuent them ere they be aware so againe he giueth them great occasion for them to hope well wherein they myght quietly repose themselues while hee promiseth them that vnder the defence and keeping of God they should be safe against all the guiles of sathan Therefore thoughe the estate of the godly be fraile and brittle yet they haue a sure pillar shewed them heere whereupon they may rest for it is not possible that they shoulde fall away from saluation whyche haue the sonne of God for their faithfull keeper For they haue not such a strong defence of themselues as may resist the assaultes of Sathan but because they are Christes sheepe whome no manne can take out of hys hande Iohn 10. 28. And it must be noted that the strength and assurednesse of our saluation resteth not in vs but in the secreat election of god For though our saluation is kept by faith as 1. Pet. 1. 5. it is sayde yet it behoueth vs to goe further for wee are therefore safe because the father hath giuen vs to his sonne and the sonne sayeth that nothing shall pearish which is committed to him 25. Beholde I haue tolde you before Marke setteth downe the meaning of the Lorde more fully But take yee heede beholde I haue shewed you all things before By which woordes we are taught that they are without all excuse which are ouerthrowne by those offences whereof Christ hath spoken before For sith the will of God shoulde be a rule to vs it is sufficient for vs that we were warned in time before that so it pleased hym Further when he calleth himselfe faithfull and sayeth that he will not suffer vs to be tempted farther then we shall be able to beare 1. Cor. 10. 13. we shall neuer be without power to resist so that slouthfulnesse nouryshe not our infirmitie 26 Beholde he is in the desart Luke mixeth this speache with an other answeare of Christ for when the Pharisies asked him of the comminge of the kingdome of God he sayd that it should not come with obseruation It followeth in the text set downe by Luke that he tourned to the disciples and sayd that those dayes should come when they shoulde see no more one day of the sonne of man By which words his will was to forewarne vs to walke in the light least the darkenesse of the nyghte should ouertake vs. For this should be a sharp spurre to them to prouoke them to profite so long as they enioyed the presence of Christ sith they
be as it were forgetfull of him selfe and should praye for the common safegarde of the congregation If wee shall saye that it was not inconuenient that Zacharias hauing perfourmed his chiefest parte of prayer should then secondly haue some priuate consideration of him selfe it were not an vnapt answere But it is scarse probable that Zachary shoulde then haue prayed for the obtayning of a Sonne whereof he was past hope by the olde age of his wife Neither is there any certaine moment of tyme gathered of the woordes of the Angell VVherefore simply I interpreet that his desire was nowe heard which long beefore he had powred out before GOD. Furthermore the desire of hauing ofspring so there be no excesse is godly and holy as may be gathered out of scripture which esteemeth this not in the last place â—mong the blessings of God Thou shalt call his name The name of Baptist I thinke was giuen vnto him to declare the effecte of his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the whiche the Greekes say Iohn with the Hebrewes doth signifie the grace of God But manye thinke the Sonne of Zachary so to bee called as beeloued of God I doe not thinke that fauour here to bee commended which god thought him priuatly to be worthy of but that which his message was about to bring to al men The time doth encrease the authoritie and estimation of his name because that before he was borne God imprinted in him a signe of his loue Matthew Marke Luke 1.   14. And thou shalt haue ioye and gladnesse and manye shall reioyce at his byrth 15. For hee shall be great in the sight of the Lorde and shall nether drinke wine nor strong drink and hee shal be filled with the holy Ghost euen from his mothers wombe 16. And many of the children of Israel shall he turne to their Lord God 17. For hee shall goe beefore him in the spirite and power of Elyas to turne the heartes of the fathers to the children and the disâ—bedient to the wisdom of the iust men to make ready a people prepared for the Lord. 14. Thou shalt haue ioye The Angell dooth signifie greater ioy then that Zachary as could comprehende of his new ofspring For he declared that hee shoulde haue such a sonne as he durst not wish for And streight wayes hee goeth further that that ioye shoulde not be priuate whereof the onelye parentes shoulde take their delectation or that it might keepe it selfe in priuate houses but shoulde bee common also to straungers to whome the profitte of his natiuitie shoulde bee declared Therefore it is like as if the Angell had sayde not a sonne to haue beene borne alone to Zacharias but a teacher and a prophet to all people The Papistes abused this place that they might bring in a prophane custome in celebrating the birth day of Iohn I let passe this that they woorshippe this day too much contrary to all good order with daunsinges leapings and all kinde of lasciuiousnesse with libertie of banketting which order they faigne to bee sacred vnto them and that they suffer them selues in that celebration to bee deluded with magicall artes and deuylish deuises no otherwise then as in the ceremonies of Ceres At this present it shall be sufficient for mee briefly to declare the Angelles woordes to haue beene wrested of them vnwisely to the annuall celebrating of his byrth day when the Angell simplye did commende the ioy which should come to all godly men by the fruit of his doctrine For they reioyced for a prophet to be borne vnto them by whose ministerie they were brought in hope of saluation 15. For he shall be great Hee confirmeth that which he sayde of ioy because that Iohn was appoynted to a thing great and vnaccustomed Neither yet are the vertues wherein hee did excell so much here praysed as the greatnesse and excellencie of his office is extolled Lyke as Christe when he affirmeth him to bee the chiefest among the children of women he hath not respect so much to the holynesse of his life as to his ministerie That which streight wayes after followeth Hee shall neither drinke wine nor strong drinke is not so to bee vnderstoode as though it were an especial vertue of Iohn to be a refrayner froÌ„ wine but because that by that especiall marke God would note his seruaunt whereby the worlde might know an euerlasting Nazarite The priests also refrayned from wine and strong drinke when they supplyed their courses in the temple The same abstinence was prescribed to the Nazarites vntill their vow were fulfilled And GOD would shewe by a notable token that Iohn in all his life was a Nazarite dedicate vnto him as we read also the same of Sampson But vnder this colour there is not to be faigned a woorshipping of GOD in abstinence from wine as Apes that with ambition will followe whatsoeuer they may perceiue of their fathers deedes Onely let all men haue temperaunce in estimation they that finde hurte in drinking of wine let them willinglye abstaine they that lacke let them take the want of it in good parte For that which pertayneth to the name of Sicera I willingly agree to their iudgement which shed with the Hebrewes doe thinke to be called euery kind of made wine Hee shall be filled with the holy Ghost This more inwarde note wherewithall the Angell saieth Iohn shall be signed was farre excellenter then the outwarde and visible signe In these woordes I thinke nothing els to be noted then his apparaunt towardnesse which might shew a hope of his excellencie to come Further I saye not such towardnesse as is also in prophane men but such as might accorde to the greatnes of his office The sense therefore is that the power and grace of the spirite shoulde not then onely shewe it selfe in him when that hee should aspyre to his office but that euen from his mothers wombe hee shoulde excell in the giftes of the spirite which as certaine signes shoulde testifie what hee should be For from his mothers wombe is as much to say as from his first infancie I graunt truely the power of the spirite to haue wrought in Iohn when he was yet included in his mothers wombe But in my iudgement the Angell here meant an other thing that Iohn being yet an infant should be brought as it were into the theatre with a singular commendation of the grace of God of the fulnesse it is not meete that we should more subtilly dispute or rather triffle with sophisters For the scripture doth by this name signifie no other thing then the excellent and not common aboundaunce of the giftes of the spirite To Christ alone we knowe the spirite to haue beene giuen without measure that wee might all drawe of his fulnesse and to be giuen to other by a certaine measure But they that aboue our common capacitie are endued with more plentifull grace are sayde to beefull of the holye Ghoste
the contrary reasons enforced her selfe to obedience and this is a right proofe of faith when we restraine our mindes hold them as prisoners that they dare not oppose this or that against God so on the other side libertie to contend is the mother of infidelitie And these words are not of smal waight Behold the seruant of the Lord for shee offereth dedicateth her self wholely vnto God that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand and as much as they canne they hinder his worke But faith dooth present vs before God that we may be ready to obey Then if the holy Virgin was the seruant of the Lord because that she obediently submitted her selfe to his gouernement there is not a worse contempt then by fleeing to denie him that obedience which he deserueth doth require To be short as faith only maketh obedient seruants to God and deliuereth vs into his power so infidelitie maketh vs rebels and runnagates Be it done vnto me This clause may be expounded two waies either that the holy Virgin passeth into a prayer and request or els continuing in the same matter shee proceedeth in resigning and deliuering her selfe vnto God I simply interprete it that shee being perswaded of the power of God and willingly following whether he calleth she doth also subscribe vnto his promisse and so doeth not onely wait for the effecte but also doeth earnestly desire the same And it is to be noted that shee rested vppon the woorde of the Angell because shee knewe that it came from God weighing the dignitie of the same not of the minister but of the authour   Luke 1. Matthew Marke 39. And Marie arose in those daies went into the hill countrey with hast to a citie of Iuda 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 42. And shee cried with a loude voice and sayde Blessed art thou among women because the fruite of thy wombe is blessed 43. And whence coÌ„meth this to me that the mother of my Lord shoulde come to me 44. For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my bellyâ— for ioy 45. And blessed iâ—â—hee that beleeued for those things shall be performed which were tolde her from the Lorde 39. And Marie arose This iourney wherof Luke maketh mention testifieth that Maries faith was not vnfruteful because that gods promisse was not so soone forgotteÌ„ as the Angel was out of sight but that remained fast in her minde And her haste witnessed her earnest ardent affection Hereof it may be gathered that all other businesse being set aside the Virgin as it was meete did accompt of and preferre this fauour and grace of God Yet it may be demaunded for what purpose she toke this iourny It is certain that she went not thither only to make search enquiry for she nourished the sonne of God as well in her heart by faith as conceiued in her woÌ„be neither can I subscribe to the iudgement of some which thinke that shee went thether to salute her For it seemeth more probable to me that partly to encrease and to confirme her faith partly that they one with an other might set foorth the glorye of God was the cause that moued her And there is no cause why we shoulde accompt it an absurd thing that she by the sight of a myracle did seke for confirmation of her faith because that it was not in vaine that the Angel did propose the same vnto her For although that the faithful are coÌ„tent with the bare only word of the lord yet in the meane time they despise not any of his works which they think may any whit preuail for the supporting of their faith And especially it behoued Mary to accept this aid profered her vnles she wold haue forsaken that which the Lord had willingly geuen her Furthermore the seeing one another might stir vp as wel her as Elizabeth to a greater thankefulnesse as by the text it appeareth For the power of God was more euident and notable in that at once they see his grace powred vpon them both because that comparison did adde no small light But Luke doeth not declare which was that Citie wherein Zacharie dwelt but onely maketh mention that it pertained to the tribe of Iuda and also that it was placed in a hill country whereof is gathered that it was further from the towne of Nazareth then was Hierusalem 41. At shee heard the salutation It is a naturall thing that the childe in the wombe of a woman great with child should moue at a sodaine ioy But Luke would note vnto vs some extraordinary thing It appertaineth nothing to the matter to entangle our selues in subtile questions whether the infante knewe that Christe was presente or whether this was a sense or feeling of godlinesse Let this one thing rather suffice vs that the infant leapt by the secrete motion of the spirite Neither doth Luke attribute any proper sense to the infant but doeth rather signifie that thys was a portion of the worke of God in the mother that the infant sprang in her wombe That he sayeth that she was filled with the holy Ghoste the meaning is that shee besides the accustomed maner was sodenly endued with a spirite of prophesie For shee was not without the giftes of the spirite before but then the power appeared farre more plentifull and wonderfull 42. Blessed art thou Shee seemeth to place Marie and Christ in like degree which were nothing meere nor conuenient but I willingly admit their iudgement which thinke that the cause of her blessednesse is rendered in the second parte of the sentence For it is oft vsed to put a copulatiue in steade of a woorde causall therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne And although this was not the chiefe felicitie that Marie had to beare Christe in her wombe naye this dignitie in order came behinde that that shee was by the spirite of Christe borne againe into a newe life yet was shee woorthely called blessed whome God made woorthy this singuler honour that she should beare vnto the world his sonne in whom shee was spiritually regenerate And to this day we cannot make mention of the blessing brought vnto vs through Christe but also that we must remember how honourably the Lord aduaunced Marie in that he would that she should be the mother of his only begotten Sonne 43. VVhence commeth this to me This modestie is to be noted that Elizabeth considering the great graces of God in Marie doeth geue vnto her that honor that is due and yet lifteth her no higher wherby God might be offended then was conuenient For there is such wickednesse planted in the world
some great and singular thing in time to come of that infant For it was the will of God to set him forth with these rare tokens from his mothers wombe least that afterwardes as an vnknowne person or as one of the common sorte he should goe forth to execute the office of a Prophet First Luke declareth that Mary was almost three monethes with her coâ—â—e euen vnto the day of her deliueraunce for it is probable that there was no other cause of her tarrying but that shee might enioye the sight of the heauenlye grace whiche the Angell tolde her of for the confirmation of her fayth 58. And her neighbours and cosines It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child or whether they had heard before that an Angell had appeared to Zachary which had promised him a sonne Certainly this was no small benefit of God that a barren woman whose course of age was now past should beare a childe beyonde the order of nature Therefore it may be that for this so great a cause they extolled the greatnesse of the goodnesse of God Furthermore on the eight day as the custome was for dutie for humanitie sake they came togeather But this occasion doth God vse that he might make them witnesses and beholders of his power and of his glory And it is not to be doubted but that there came a greater concourse of the people because of the extraordinarie birth for they accounted it as a wonder to see an old and a barren woman sodenly to become with childe And now when the child was borne the wonder was renued and encreased VVe gather by the words of Luke that although they circumcised their children at home yet they did it not without a concourse and an assembly of men and that not without a cause for seeing that it was a publike sacrament of the Church it ought not to be administred secretely or priuately 59. They called him after the name of his father VVe know that in the beginning names were giuen to men either of the euent of thinges or else by propheticall instinction to declare note some secrete work of God But after in processe of time when there was more store of names so that conueniently they could not dayly inuent new they being content with their old and accustomed names called their children by the names of their auncesters So there were many Zacharyes before Iohn his father and it may be that he came of the sonne of Barachias And we know that most commonly that is holden for a law which is receiued into vse and custome Therefore these men striue that their custome might be obserued in naming of the child But as there is no religion to be put in names so no wise men wil deny the faithful in this behalfe to make a godly and fitte choyse that they may giue their children such names as may teach them and admonish them of their dueties Furthermore let them borowe the names of the holye Fathers that so they may prouoke theyr children to follow their examples rather then take them from prophane men 60. His mother answered It is vncertaine whether that Elizabeth was also taught by an Oracle But it is most like that when Zacharyas sawe him selfe punished for his slacknes to beleeue that he tolde his wife by writing that which the Angell had giuen in commaundement as concerning his name for that otherwise shee woulde not haue obeyed the commaundement of God Why also this name was giuen to the Baptist from aboue I haue before declared The kinsfolkes although they knew not the cause yet they are moued with the newnes of the thing especially because that they suppose that this is not vnaduisedly done 64. His mouth was opened God renoumeth the birth day of his Prophet by restoring the tongue to the father And it is not to be doubted but that this benefit was differred to this day for this end and purpose that hee might turne mens eies vpon Iohn It is sayde that Zacharyas praised god not onely that he might declare his thankfulnes but that his kinsfolke and neighbours might know that this punishment was laid vppon him because that he was so slacke to beleeue And hee was not ashamed with his owne reproache to declare and sette forth the glorye of GOD. So it is euery where knowne to all men that there is a childe borne not at aduenture or after the common order but promised by heauenlye Oracle 65. Then feare came on them all This feare whereof Luke maketh mention in this place sprang of the feeling of Gods power For the workes of God are with such reuerence to be considered that they may earnestly moue vs. For God playeth not with his miracles but he stirreth vp the senses of men which otherwise he perceiueth to be slow and dull And Luke saith that this fame was spread abroad throughout al the hill countrey of Iudea Although that many tooke no profit by it yet they were for a time touched with the power of God for when that Iohn beganne to execute his office few did remember how wonderful his natiuitie was But God would that the fame of these thinges should be spread abroad not for their sakes only that heard the same but that the miracle might be of more credit in all ages after which was then so famous in euery place yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man For when as vaine and foolish thinges are fast fixed in our mindes the remembrance of the graces of God which ought alwayes to be fresh in memorie is presently let passe and forgotten Luke speaketh not of blockish men or of bruitish coÌ„temners of God For hee saith that they layd vp these thinges in their heart that is they were diligent to consider these thinges And it is probable that some at the time remembred these matters but the greater part had shortlye after cast off this reuereÌ„t feare which they had coÌ„ceiued Yet it is to be noted that they did not digresse from the purpose which referred these miracles which they sawe to the excellencie which should in time to come be found in the childe for such was the counsell of God as we haue saide that Iohn should not after come abroad without singular commendation In that Luke saith that the hand of God was with him this is the meaning The grace of God was euident so many waies which openly declared that he was not a common man It is a figuratiue speech which affirmeth that the power of God was as plainely shewed as if the hand of God had beene openly seene that euery man might readily discerne that God was present Mathew Marke Luke 1. 67. Then his father Zacharyas was filled with the holy Ghost and prophecied saying 68. Blessed be the Lorde God of Israel because he hath visited and redeemed his people 69.
And hath raised vp the horne of saluation to vs in the house of his seruaunt Dauid 70. As hee spake by the mouth of his holy prophetes which were since the world began saying 71. That hee would send vs deliueraunce from our enemies and from the handes of all that hate vs 72. That he would shew mercie towardes our fathers and remember his holy couenaunt 73. And the oath which he sware vnto our father Abraham that he would graunt vs. 74. That we being deliuered out of the handes of our enemies might serue him without feare 75. All the dayes of our life in holinesse and righteousnesse before him 67. Zacharyas was filled with the holy Ghost But a litle before it is shewed what this manner of speach meaneth that is that the seruantes of God are indued with more aboundant grace of the spirit the which they yet were not without before VVe read that the spirit was giuen to the Prophetes not that they were at other times without the same but because that the power of the spirite did more plentifully and fully shew it selfe in them as oft as they as it were by the hand of God were brought into the light to execute their office Therefore the knitting togeather of those two clauses which Luke vseth is to be obserued that hee was filled with the holy Ghost and prophecied For it signifieth that hee was then inspired from aboue more then ordinarily so that hee spake not after the fashion of men as a priuate man but that hee spake onelye heauenly doctrine So Paule ioyneth Prophesie and the spirit together 1. Thess. 5. 19. Quench not the spirite despise not prophesie that we might knowe that by the contempt of doctrine the light of the spirite is extinguished But this goodnes of God is worthy to be remembred that Zacharyas had not onely the vse of his speach restored to him againe which for niene monethes hee wanted but also his tongue was made an instrument of the holy Ghost 68. Blessed be the Lord. Zachary beginneth with thankes giuing but with a propheticall spirite he setteth forth the accomplished redemption promised before time in Christ whereof the saluation and felicitie of the Church did depend why he should be called the God of Israel vnder whose gouernment the whole world is subiect it doth better appeare by the texte namelye for that the redeemer was speciallye promised to the seede of Abraham Because that GOD had made his couenaunt onely with one people and nation whereof Zachary was now about to speak For good cause therefore doth he expresly name the name of that people to whom the grace of saluation properly or at least principally was sent and appoynted There is vnder this visiting a secrete opposition because that the countenaunce of God for a time was turned from the wretched children of Abraham for they were fallen into that calamitie and ouerwhelmed with so great a heape of mischiefes that no man would haue thought that God had any regard vnto them Furthermore this visitation of God whereof Zachary mentioneth is put as the cause and the beginning of the redemption Therefore resolue it thus God looked vppon his people that he might redeeme them And seeing that they were prisoners which God redeemed and that this kind of redeÌ„ption was spirituall we thereof gather that euen the holy fathers were not free from the yoake of sinne and the tyrrany of death but through the grace of Christ For Christ is said to be a redeemer sent euen to the holy and elect people of God But if redemption was but then at length brought of Christ when as he appeared in the flesh It followeth that the faithfull which were dead before his comming were all their life time seruauntes of sinne and of death which were a great absurditie I answer that the force and effect of this redemption which was once giuen in Christ was common in all ages 69. He hath raysed vp a horne of saluation That is a power to saue For the throane of Dauid being throwne downe and the people being dispearsed the hope of saluatioÌ„ in outward shew was also falleÌ„ away And surelye Zachary alludeth to the prophesies of the Prophets in the which there is promised a sodaine restitution when that al thinges with them were in greatest miserie and destruction And this sentence is taken out of the Psalm 132. 17 where it is sayde There will I make the horne of Dauid to budde for I haue ordayned a light for mine annoynted If that God doth shew his power to saue vs in no other meanes but in Christ then it is a most hainous offence to bow from him any way if that we hope to be saued from aboue But obserue that that is a horne of saluation to the faythfull which to the wicked is terrible so that dispearseth them or rather ouerthroweth them and beateth them to the dust He calleth Dauid the seruaunt of god not simply because he worshipped God as euery one of the godly doe but in an other respect namely that he was chosen his minister to gouerne and to preserue his people that he and his successours should represent the person and offices of Christ. And although there was then no shew of a kingdome left amongst the Iewes yet beecause that Zachary reposeth himselfe in the promises of God he doubteth not to call Dauid the seruaunt of God in whom God shewed a token of saluation that was to come VVhereof it followeth that Christe is then indeede constituted as the aucthour of our saluation when that there is a throane set vp for him amongst vs from the which he may gouerne vs. 70. As hee spake Least for the newnesse of it the saluation should be doubted of which he saieth was brought by Christ he citeth all the prophetes as witnesses of the same which being raysed vp in diuers tymes doe yet teach with one consent that we must hope for saluation from Christ alone And this is not the onely purpose of Zachary to prayse the fayth and constancie of God because that hee perfourmeth and fulfilleth that which he before in times past hath promised But his minde is rather to call the faithfull to the old prophesies that with the more certeintie and readines they might imbrace the saluatioÌ„ offered them wherof all the Prophetes from the beginning witnessed For truely our fayth in Christ is established vppon a sure stay when as it cometh forth confirmed with the testimonies of al the Prophets He calleth the Prophetes holy that thereby their wordes might haue the greater aucthoritie and reuerence as if he should haue sayde they are not light or common but approoued witnesses yea they are set forth by publike commaundement as if that from heauen they were called for this purpose from the common sorte of men But in small and seueral perticular poyntes to discusse how that all the Prophetes did witnesse of Christ it would be too long Let this suffice for this time â—ith it
and childishly trifle whiche affirme that this name of Iesu was geuen him because he shoulde be called Immanuel For Mathew doth not only snatch at one onely clause but hee comprehendeth what thing so euer was heauenly and diuine in the conception of Christe to that purpose also appertaineth that note of vniuersalitie Now lette vs see howe aptly this prophesie of Isaias is cited thē place is sufficiently knowen and muche spoken of chap. 7. 14. But the Iewes according to their woonted malice depraue the same althoughe that they therein shew no lesse blinde and foolish then a wicked hatred of Christ and of the truthe And many of their Rabbines were growen to that impudencie that they expounded the same of king Ezechias who was at that time borne and was about 15. yeare olde I pray you what maner of libertie of lying is this that they will rather ouerthrowe the order of nature and hide a yong manne againe in his mothers wombe that he mighte be borne at 16. yeares of age then they will admitte the truthe to come to light But these ennemies of Christ are woorthy to be stricken of God with the spirite of giddinesse and astonishment that they might so be besotted Others fain vnto themselues some vnknowen sonne of king Achaz whome the Prophete foretolde that shoulde bee borne But I demaunde by what right he was called Immanuel and howe the earth was subiecte to his gouernment who as a priuate man ended his life without honour for shortly after the same Prophet appoynteth that same childe who so euer he was Lorde of the earthe and they as foolishly doe bable which will that this shoulde be spoken of the Prophet his sonne and truely the Christian wryters were in this matter very grossely deceiued in drawing that prophesie whiche foloweth in the next chapter to Christ. The Prophet there sayeth that by a vision he was commaunded to keepe companie with his wife and the Sonne which he had begotten had this name geuen him by God Make haste and spoyle for in that place is onely noted the vehemencie of the warre which was at hande with horrible destruction wherby it may easily be gathered that these matters were altogether diuers Therefore let vs seeke the righte sense of this place when that at the besieging of the citie of Ierusalem kinge Achaz was afraide naye hee was almoste dismayde with feare a Prophet was sente vnto hym who shoulde promisse that GOD woulde bee the keeper of the Citie But seeinge a simple promisse did not comforte hys confused minde the Prophette was commaunded to geue him what signe so euer hee shoulde aske either in heauen or in earthe VVhen as that wicked hypocrite coueringe his infidelitie refused a signe the Prophette vrged him more hardlye and at the lengthe sayd Yet God shall geue vnto you a signe for beholde the Virgine shall conceiue and bear a sonne c. we interprete this to be spoken of Christ in this manner All you the posteritie of Dauid you endeuour as much as in you lieth to blotte out and abolish the fauour promised vnto you for the Prophet expresly nameth the house of Dauid in reproche yet your vnfaithfulnesse shall neuer bring to passe but that the truth of God shall haue the vpper hand God promiseth that this citie shall be safe and free from the ennemies But if his worde be not sufficient he is ready to geue you a token of assurance at your pleasure you exclude bothe the graces you driue them frō you yet God wil stand fast in the assurance of his couenaunt for the promised redeemer shall come in whome God will perfectly present himselfe vnto his people The Iewes obiect that Isaias shoulde haue done foolishly and absurdly if he shoulde haue geuen to those men in that age such a signe as should be shewed eight hundred yeres after or there about And heere they very proudly lift vp thēselues because that this obiection was let slippe and buried either through the vnskilfulnesse or the carelesnesse of the Christians But the answere seemeth not hard to me if we obserue that the couenaunt of adoption was geuen vnto the Iewes whereof all the rest of God his benefites shoulde depend Therfore there was a general promise wherby God had chosen the children of Abraham as a people for himselfe vpon the which couenant all the special promisses had their ground Againe the Messias was the foundation of this couenant Now we perceiue that the cause of the deliueraunce of this citie was for that it was the sanctuarie of God and that the redemer was to come out from thence This respect being taken away Ierusalem should haue pearished a 100. times Now let the godly readers consider seeing that the king had openly reiected the signe offered him from God was it not conuenient for the Prophet to goe to the Messias as if he shuld haue sayd Although this age is vnworthy of that deliuerance which I promised from the Lord yet God being mindefull of his couenant shal deliuer this citie from the enemies That he might therefore shewe them no particular signe to testifie his fauour this one ought to be enough more then enough that the Messias should come of the stock of Dauid And it is to be noted that the Prophet calleth the vnbeleuers to the general couenant to be a maner of reproofe because that they did admit no particular signe Now it is sufficiently proued as I thinke that when as the gate was shut against al myracles it was high time for the Prophet to repaire to Christe that the vnbeleeuers might know that there was no other cause of their deliuerance then the couenant which was made with the fathers And by this wonderfull maner of teaching it was the wil of God to testifie to all ages that he therfore continually was so merciful to the childrē of Abraham because he had made a free couenant with them in Christ and not for any of their deserts But the Iewes with an other cauil endeuour to shift away this our iudgemēt because that presently it foloweth in the text of the Prophet Afore the childe shall haue knowledge to eschew the euil and to chuse the good the land shal be forsaken of 2. kings c. Heereof they gather that the birth of the childe is promised which shoulde not be long delaied otherwise that should not agree which is spoken of the change of the kingdoms so hard at hand which the Prophet declared should be before the infant had passed the one halfe of his age I answer when as Isaias had brought him as a signe which should be the author of saluation and saide that an infant should be borne which shoulde be the true Immanuel or that I may vse Paules worde God manifested in the flesh 1. Tim. 3. 16. He then generally speaketh of all the infants of that age for the which matter there is a strong reason at hand For hauing first spoken of the generall
couenant of God he retourneth to the especiall promisse for the which cause he was sent so the first place which appertaineth to the last and full redemption noteth one certaine childe to whom the title of God shoulde only belong but the latter place which is referred to that speciall benefit which was then at hand appoynteth the time by the infancie of theÌ„ which then were new borne or shortly after were to be borne Hetherto except I be deceiued I haue with strong sound reasons refuted the cauils of the Iewes wherwith they endeuor to ouerwhelme the glory of Christe least by this prophesie it shoulde shine forth Now it resteth for vs to take away that cauil in the woorde glâ—â— They very frowardly shake vp Mathew who proue that Christ should be borne of a virgin when that the Hebrewe worde doth simplie note a yong woman and they scorne vs as men deceiued with a word wrongfully translated that we shuld beleue that he was conceiued by the holy Ghost wheÌ„ that the Prophet only sayth that he was the sonne of a yoÌ„g woman But first therein they shewe ouer much pleasure in contending while they vrge that worde to be vnderstode of a yong woman known vnto a man which the scripture attributeth euery where to virgins The etymologie also agreeth with the same which signifieth a hiding wherin is noted a maidenly shamefastnesse they bring one place oute of the Prouerbes chap. 30. 19. which yet helpeth them nothing at all for there Salomon speaketh of a maid whom a yong man loueth but it doeth not presently folow that she should be defiled whom a yong man loueth nay the coÌ„iecture on the other part is more probable Furthermore if I shuld graunt that which they require of the word yet the matter it selfe conuinceth them and enforceth them to confesse that the Prophet speaketh of a wonderful and an vnwonted birth He crieth that he bringeth them a signe from the Lord and that no commoÌ„ signe but such a one as shuld excel al others if he had only said that a woman shoulde beare a childe then howe ridiculous a thing had it beene for him to make so solemne a preface VVe see how the Iewes through their owne frowardnesse doe not only set forth themselues to be scorned at but also the most reuereÌ„d mysteries of God And it is not a vaine argument which is gathered out of the whole text a damsel shal conceiue why is there no mention made of the man The prophet commendeth speaketh of some vnaccustomed vnusuall thing Furthermore the commandement of geuing the name to the child was geueÌ„ to the damsel in the which matter the Prophet also speaketh of a thing extraordinarie for although that the scripture declareth that the mothers oft times gaue the names to the childreÌ„ yet they did it by the authoritie of the fathers therfore the Prophet directing his speach to the damsel doth in this childe take from the meÌ„ what right soeuer the order of nature had geuen them Then let this remaine stedfast that the Prophet coÌ„meÌ„deth this great myracle of God that al the godly might atteÌ„tiuely reuerently consider the same which the Iewes do vnworthely prophane applying that to a coÌ„mon maner of coÌ„ceiuing which is spoken of the secrete working and power of the spirite 23. His name Emmanuel The scripture vseth to speake thus that God is with vs when that he is present with vs with his help with his grace exerciseth the power of his hand to defend vs. But heere is the meane expressed wherby God communicateth with men for without Christe we are alienated from God and by Christ we are not only receiued into his fauour but we are also made one with him And that which Paule teacheth to the Ephes. 2. 17. that the Iewes vnder the law were nere vnto God and that there was a deadly hatred betwene him the GeÌ„tiles meaneth nothing els but that God in shadowes figures gaue signes of his preseÌ„ce vnto this people which he had adopted for that promise was in force God in the middest of thee Deu. 6. 15. 7. 11. Also this is my rest Psal. 132. 14. But seing that familiar coniunction of the people with God did depend of the mediatour because that in substance he was not yet fully reuealed by signes he was shadowed His seat and his dwelling place was placed betwene the Cherubims because that the arke was the figure and the visible pledge of his glory But in Christe no more a shadowed but a perfecte presence of God was geuen and shewed vnto the people for the which cause Paul sayth to the Col. 2. 9. that al fulnesse of the Godhead doth dwel in him bodely And truely he could not otherwise haue ben a lawfull mediator except that vnseparable conioyning of both the natures in him had ioyned men to God neither is there anye cause why the Iewes shuld iangle that the name of God is often traÌ„sferred to those monuments wherin he witnesseth his presence to the faithful for it cannot be denied but that this name containeth in it a secreate contrariety which coÌ„pareth the presence of God reueled in Christ with the whole maner of his presence as he was shewed to the old people before the coÌ„ming of Christ. If the cause of this name begaÌ„ then in dede to be manifest wheÌ„ that Christ appeared in the flesh then it foloweth that in times past God was ioyned to the fathers not fully but only in parte wherof againe it is concluded that Christ is God manifested in the flesh And he hath exercised the office of a mediator euen froÌ„ the beginning of the world But because al this did depend of the later reuelation then as though he were cloathed with a newe person he was woorthely at the length called Immanuel when as he came foorth as a priest who with the sacrifice of his owne body shuld wash away the sins of men with the price of his owne bloud shuld reconcile them to his father to be short should fulfil al the partes of mans saluation So first in this name the diuine maiestie of Christ is to be coÌ„sidered of vs that it may haue that reuerence of vs which is due to the only the eternall God But yet neuertheles that fruit is not to be neglected which God would therof gather receiue from vs for as oft as we behold God man in the person of one Christ we may certainly determine that God possesseth vs if by faith we be ioyned vnto Christ. That the number is changed in that verbe they shall call it differeth nothing from those things which I spake before the Prophet speaketh to one virgine and therefore hee vseth the second persone thou shalt call But for what cause this name was firste vttered this is the common confession of all the godly that God gaue him selfe in Christ to be enioyed of vs. 24. Ioseph being raised The readinesse
babe to destroye him 14. So hee arose and tâ—oke the babe and his mother by night and departed into Egypte 15. And was there vnto the death of Herode that it might be fulfilled which was spoken of the Lord by the Prophet saying oute of Egypt haue I called my sonne 16. Then Herode seeing that he was mocked of the wise men was exceeding wrâ—th sent forth and â—lewe all the male children that were in Bethlehem and in all the coastes thereof from two yere olde and vnder according to the time which he had diligently searched out of the wise men 17. Then was that fulfilled which was spoken by the Prophet Ieremias sayingâ— 18. In Rama was a vâ—yce heardâ— mourningâ— and weeping and great lamentation Rachel weâ—ping for her children and woulde not be comforted because they were not Marke Luke 13. After their departure Howe many daies there were betweene the departure of the wise men and vntil the time that Ioseph was commanded to flee into Egypte it is vnknowen neither is it anye great matter but that it is probable that the Lord spared Marie vntil she were strong out of her childebedde that shee might be able to take her iourney And this was the woonderfull counsell of God that he woulde preserue his Sonne by flight and it is not to be doubted but that the minde of Ioseph was shaken with daungerous temptations when as there was no hope shewed him but onely by flighte for in flight there was no token of the helpe of God then it was very vnlikely that he which should be the sauiour of all men could not be preserued but by the aid of a mortal man But the Lord held this moderatioÌ„ in preseruing his sonne that he might shewe some signes of his heauenly power yet he shewed not the same so euidently but that it shoulde lie hidde vnder a forme of infirmitie for as yet the time was not come that Christ shoulde be openly glorified It is an euident shewe of the Deitie in that the Aungell foretelleth a matter hid and vnknowen to men and it appertaineth to the infirmitie of the flesh whereunto Christe was become subiecte in that he commaundeth to defend the life of the childe by flight and banishment but heereby we are taught that God doth not alwaies preserue his children by one meane but nowe he sheweth his power gloriously and nowe againe he sheweth some litle sparkes of the same from vnder obscure couerings or shadowes Nowe this wonderfull maner of preseruing the sonne of God vnder the crosse doeth teach that we do wickedly which do prescribe a certaine way to God Therefore let vs suffer our saluation to be furthered of him by diuers meanes neither let vs refuse to be humbled that thereby he may the better shewe foorth his glorie But especially we must not flee the crosse wherewith hee exercised his sonne euen from his first infancie Furthermore this flight is a parte of the foolishnesse of the crosse but whyche excelleth all the wisedome of the worlde That the sauiour of Iudea might come forth in his time he is enforced to flee out of the same and Egypt nourisheth him from whence neuer anye thynge came before but that whiche was deadlye to the Churche of God VVho is not amazed at this so sodaine a woorke of God Againe hereof gather the certaintie of the dreame in that Ioseph presently obeieth the commaundement of the Aungell for his readinesse to obey doth plainely shewe that he doubted not but that he hadde God for the authour of his flight which hee was about to take Yet this maye seeme to rise vpon distrust because that he hasteth so speedily for this fleeing also in the night cannot be without feare but the excuse is easie He sawe that the meanes whiche God had ordained for their preseruation was very meane and base therefore hee gathereth that it is lawfull for hym fearefullye to flye in the nyghte as vse is in extreeme daungers so it behooueth vs alwaies to moderate oure feare at the warninges of God to the which if the Lord consent it shall not be against our faithe Be there till I bring thee woorde By these wordes the Aungell declareth that God hath a care of the life of the childe yea euen for the time that is to come and Ioseph had neede of this confirmation that he mighte be certainly perswaded that God woulde not onely be a guide to him in thys iourney but also that he woulde be a continual keeper of him in banishment And by this meanes the Lorde woulde stay many cares whyche might trouble the minde of the godly man that he might remaine quiet in Egypt for otherwise no moment of time should haue passed without diuers torments when as he shoulde discerne and see himselfe depriued not only of the enheritaunce promised of God to all the Sainctes but of the temple the sacrifice the publike profession of the faith and shoulde remaine amoÌ„gst the most wicked enemies of God and in a depe whirlpoole of superstitions He caried with him in the person of the infante what good things soeuer the fathers hoped for or that the Lorde had promised them but because hee had not as yet profited so muche in the faith and knowledge of Christ hee had neede to be vpholden with this commaundement Be there vntill I bring thee worde least that it should be troublesome to him to languish amongst the Egyptians banished out of his countrey 15. Out of Egypt haue I called my sonne Because that Mathew sayeth that the prophesie was fulfilled many haue thought that the Prophet meant nothing but that which is expressed and they imagined this sence to theÌ„ selues that the Iewes doe foolishly while they resist and endeuoure to oppresse the Sonne of God because the Father will call him oute of Egypte And in this maner doe they wickedly wrest the woordes of the prophet whose purpose is to make the Iewes guiltie of vnthankefulnes which from their first infancy and beginning haue found God a louing and a bountifull father yet they foorthwith prouoke him wyth newe sinnes Therefore lette this be out of controuersie that this place oughte not to be restrained to Christe neither yet is it wrested by Mathewe but aptly applied to the present purpose Thus ought the woordes of the Prophet be vnderstoode when Israel was but a childe I broughte hym out of that miserable captiuitie wherein he was drowned Firste he was like to one dead and Egypt was to him in stead of a graue I brought him from thence as one brought out of the graue and did bring him into the light of life And the Lord sayeth so for good cause for that deliueraunce was a certaine birth of the people for then were the tables of adoption made openly when as by the lawe proclaimed hee was receyued into the charge of God a priestly kingdom and a holy nation when as he was separate from all other people to be short when as
know that none of those praises wherewith that excellent and diuine office was adorned doeth so properlye belonge to him as to Christe for the fathers tasted that grace of redemption which throughe Christe is geuen vs to comprehend at the full That Mathewe placeth this woorde Prophets in the plurall number the answeare is easie because that booke of the Iudges was composed by diuers Prophetes Yet I thinke that that whiche is heere sette downe of the Prophets doeth reache farther For Ioseph who was a temporall preseruer of the Church many wayes bare a figure of Christe or was rather a liuely image of him was called the Nazarite of his brethren Gen. 49. 26. and Deuter. 33. 16. Therefore God woulde that the excellent dignitie whereof hee had made a shewe in Ioseph shoulde shine in Sampson and he gaue him the name of a Nazarite that the faithfull beinge instructed with these small beginninges mighte more diligently looke for their redeemer whiche was to come who was to be separate from al that he might be the first born amongst many brethren Matthew Marke Luke 2. 40. And the childe grewe waâ—ed stronge in spirite and was filled with wisedome and the grace of God was with him 41. Nowe his parents went to Ierusalem euery yeare at the feast of the Passeouer 42. And when hee was twelue yeare olde they were come vppe to Ierusalem after the custome of the feast 43 And had finished the daies therof as they retourned the childe Iesus remained in Ierusalem and Ioseph knew not nor his mother 44. But they supposing that he had ben in the companie went a daies iourney and soughte him among their kinsfolke and acquaintance 45. And when they found him not they turned backe to Ierusalem and sought him 46. And it came to passe three dayes after that they founde him in the Temple sittinge in the middest of the Doctours bothe hearinge them and asking them questions 47. And all that heard him were astonied at his vnderstanding and answeres 40. And the childe grewe Mathew goeth presently from the infancie of Christ to his manifestation Luke heere reporteth one thing at the least worthy to be remembred that is that Christ in the midst of his youthe gaue a shew of his office to come or at the least by this one exercise in his childehoode he would shewe what he should be hereafter And first hee sayeth that he grew and waxed strong in spirite by which woordes he declareth that the giftes of his minde did encrease also together with his age VVherby we gather that these profitings or encreasings are referred to his humane nature for nothing can be added more to his Godhead Yet it is demaunded whether he did not excell in all fulnesse of spiritual gifts presently after that he was conceiued in the wombe of his mother for it seemeth to be absurd that any thing should be wanting to perfection in the sonne of God Yet the answere is easie if it derogateth nothing from his glory that he was altogether humbled laid lowe then there can be no incoÌ„uenieÌ„ce to him in this that as his wil was to grow in body so also to profite in mind for our sake And certainly when the apostle teacheth the He. 4. 15. that he was like vnto vs in all things excepting sin without doubt he also comprehendeth this that his soul was subiect to ignorance This is the only difference betwene vs him that those infirmities which of necessitie are tied to vs he toke vpon him frely and of his owne will Therfore Christ for the reason and estate of his age according to his humane nature encreased in the free giftes of the spirite that out of his fulnesse he might imparte to vs because we receiue grace out of his grace Some which are too fearful restrain that which is sayd heere to an outward shewe and expounde it that Christ seemed to profite as though in deede he encreased not in any new vnderstanding But the words souÌ„d otherwise and this error is yet more plainly confuted when as shortlye after Luke addeth The childe profited in age and wisedome with God and men For it is not lawfull to imagine that there lay hid in Christ any vnderstandinge whiche in successe of time appeared vnto God And it is not to be doubted but that the counsel of God was plainly to expresse howe truely and perfectly Christ embraced al partes of a brotherly vniting with men when he toke vpon him our flesh Neither doe wee by this meanes imagine him to be two for although there was one person of God and man yet it foloweth not that what soeuer was proper to the Deitie should be attributed to the humane nature But for asmuch as it was necessary for our saluation the sonne of God kept his diuine power hidde And that which Ireneus sayth his Deitie resting he suffered his passion I do not only interpreat it of his corporal death but also of that incredible sorow and vexation of the soule who vttered this complaint vnto him my God why hast thou forsaken me In summe except a man should deny Christ to be made very man let him not be ashamed also to confesse that he willingly tooke vppon him all those things which cannot be separate from our humane nature And it is foolishly obiected that ignorance coulde not light vpon Christ because it was the punishment of sinne for the fame may be saide also of death but rather the scripture affirmeth that hee fulfilled the office of a mediator because that what punishments soeuer we had deserued he toke from vs laid vpon himselfe Furthermore they do very grosely and ignorantly in that they make ignorance a punishment of sinne for it cannot be thoughte that Adam when he was yet sound knewal things Neither do the Angels beare the punishment of sinne wheÌ„ they are ignorant of any thing Some conclude more subtilly that there was no ignorance in Christ because that ignorance is a fault But these also doe take very euil a false a vaine principle for otherwise it were necessarye for the Angelles to be like to God that they might be without fault Blindnesse or ignorance of a mans minde is a fault and is worthely accompted as a parte of originall sinne but here is no other ignoraunce attributed to Christe then suche as may be in a manne pure from all spot of sinne But when Luke sayeth that he waxed strong in spirite and was filled with wisedom he meaneth whatsoeuer wisedome is in men and dailye groweth in them that it floweth out of this only fountaine that is from the spirit of God That speache which foloweth the grace of God was with him is more generall for it comprehendeth what excellencie soeuer was in him 41. Nowe his parentes went euery yeare Heere is the godlinesse of Marye and Ioseph praysed because that they diligently exercised themselues in the outwarde woorshippe of God And they tooke not this yerely iourney vppon
the earth The children of this world doe not thinke themselues otherwise in safegard except they sharply reuenge what euill soeuer is done them and so with force and armes defend their life But sith it is certaine that Christe is the onely keeper of our life there remaineth nothing else but that we shoulde hide our selues vnder the shadowe of hys wings Also it behooueth vs to be sheepe if we couette to be accounted of his flocke If anye Obiecte that this heere spoken is against experience Firste I woulde hee shoulde weigh howe vnquiet those cruell men be so that they euen trouble themselues So that in so troublesome a life thoughe they were the Lords of the earth a hundred times yet in possessing all things they possesse nothing But for the children of God I aunsweare though they can in no place sette their foote vppon their owne grounde yet they quietly enioy a dwelling place vpō the earth And this is not an imagined posfession for they dwel vpon the earth which they know is graunted them from God Also they are armed wyth the hande of God agaynste the tempest and rages of all mischiefes and though they be set forth against all the dartes of Fortune and subiecte to all inconuenience of euilles and compassed aboute wyth all daungers yet they dwell safelye vnder the defence of God so that at leaste they maye taste nowe the fauoure of God And this is sufficient for them vntill at the last daye they enter into the enheritance of the world 6. Blessed are they which hunger To hunger and to thirst is by the figure Synecdoche taken for to want to be without things necessarye and also to be defrauded of their owne right That which Mathew sayth to hunger after righteousnesse is a placing of a part for the whole Yet hee amplifieth the vnworthines when he sayth that by carefull sighing they get nothing but that which is righteous as if he should saye they are blessed which though they moderate their desires so that they desire nothing to be geuen them but that which is right doe yet neuerthelesse languishe as hungry soules For though their carefulnesse wherewith they bee troubled is scorned at yet it is to them a preparation to felicitie because they shall at length be satisfied for God will at length heare their sighes and wil heare their iust desires whose office it is to fil the hungry with good things as it is in the Virgines song 7. Blessed are the merciful This sentence also is hard cōtrary to the iudgemēt of man For the world accoūteth them happy which are carelesse of the miseries of other men prouide for their own ease but Christ here calleth thē blessed which are not only ready to bear their owne harmes but do also take other mēs vpon thēselues that they may help thē that are in misery willingly ioyn thēselues to thē that are troubled and put on the same affections that thereby they maye the more willingly employe themselues to helpe them Hee addeth for they shall obtaine mercy that is not onely with God but also amongest men themselues whose mindes God will bowe to humanitie But though sometimes the world is vnthankful and bestoweth the woorst reward vpon them that deserue best it ought to suffice vs that there is fauour laide vp with God for the mercifull and kinde so that they shall haue him kinde and mercifull againe to them 8. Blessed are the poore in heart Christe seemeth heere to saye nothynge but that which is agreeable to the iudgement of all men Al confesse that cleannesse of heart is mother of all vertues but yet it is scarce the hūdred man that doeth not accompt subtletie as a most notable vertue Heereof it commeth to passe that they are commonly thought blessed which are most subtile in craftie conueiances whiche by euill meanes doe craftelye circumuent them with whome they haue to doe Therefore Christe agreeth not with the iudgemēt of the flesh while he calleth them blessed which are not delited with craftinesse but walke sincerely amongst men and in words and countenance pretend no other thing then they thinke in heart And because the simple are laughed at as men nothing warye and because they doe not with deceite enoughe prouide for themselues Christe calleth them higher that if they be not wise enough to deceiue vpon earth they shall enioy the sight of God in heauen 9. Blessed are the peacemakers He doeth not only meane them which loue peace and flee from quarels as muche as in them lieth but doe also diligently ende dissentions raised vppe amongest others are the authours of peace vnto all and doe take awaye the occasion of hatreds and displeasures Neither is this rashly spoken for sith it is a painefull and a troublesome matter to pacifi◠them that disagree amongst themselues the quiet men which studie to maintaine peace are enforced to beare this crueltie that they heare the reproches the complaints and the quarelles on bothe partes And thereof it riseth that euery man would wish to haue them al patrons to be on his side Therefore least we should hang vppon the fauour of men Christe commaundeth vs to regarde the iudgmente of his father who being the God of peace accounteth vs for his children while we nourish peace although our labor please not men For to be called signifieth as much as to be accounted 10. Blessed are they which suffer persecution The disciples of Christ haue great neede of this doctrine and how much the lother and more hardly flesh doth admit the same so much more dilygently it must be meditated Neyther canne we vnder any other condition war vnder Christ then that the greater parte of the world will ryse vp in hatred agaynst vs and shall persecute vs euen to death So standes the matter Sathan the prince of the world wil neuer cease to arme his children with madnes that they may strik the members of Christ. This is very monstrous and against nature that they which loue righteousnes should be vexed as enemies which they haue not deserued Therefore Peter saieth if you auoyde from euill deedes who is he that will harme you But in so vnbrydeled wickednes of the world it falleth out too often that the good men through the zeale of righteousnes do enflame the displesures of the wicked against them But this is the lotte especially of Christians to be hated of the greatest number of men for flesh cannot beare the doctrine of the Gospel none can beare to haue their faultes reproued They are sayde to suffer for righteousnes which thereby kindle the displeasures of the wicked and prouoke theyr fury agaynst them because that with a care of right and equitie they oppose themselues against euill causes and defende the good as muche as in them lieth And in this behalfe the truthe of God hathe woorthely the chiefe place VVherfore by this note Christ discerneth his Martyrs from wicked men and euil doers Now I
Gospell teacheth vs to loue GOD from the hearte Therefore let that errour passe that the wantes of the law are here amended by Christe for we may not imagine Christe to be a new lawgiuer to adde any thing to the eternal righteousnesse of his father but as a faithfull interpreter he is to be heard that wee might know what manner of law it is to what purpose it tendeth and how farre it reacheth Now it remaineth for vs to see what Christ condemneth in the Pharises and what his interpretation differeth from their commentes The summe is thet they had translated the doctrine of the lawe to a politike order as if it sufficed to doe the outward dueties So it came to passe that he thought himselfe free from manslaughter that had not with his hand killed a maÌ„ And he that had not defiled his body with adultery thought himselfe chaste and pure before God But this profanation of the lawe might not be borne when as it is certaine that Moses did euerye where require a spirituall worship of God and God who delyuered the same by the hand of Moses according to his owne nature spake as well to the â—eartes as to the handes and eyes Christe alleadgeth the wordes of the law but he applyeth himselfe to the common capacitie of the simple as if he should say the Scribes haue as yet deliuered vnto you but a literall exposition of the law as if it were sufficient if a man keepe his hands from manslaughter violence But I admonish you to looke deeper into the matter and because that charitie is the perfection of the lawe I say that thy neighbour is iniuried as oft as any thing is vncharitably done against him The last clause that he rehearseth that he shal be culpable of a iudgment that killeth a man doth confirme that which I said euen now that Christ reproueth that fault that the law of God which was giueÌ„ to gouerne the mindes of men was turned into a polytike gouernement 22. But I say vnto you He doth not oppose his answere against the coÌ„mandement of Moses but against the coÌ„mon fantasie of the Scribes Also because that the Pharises did boast of antiquity as commonly a long prescription of time is preteÌ„ded for defence of errors Christ calleth the peopple backe to his auctoritie whereto al antiquitie ought of right to giue place whereby we gather that the trueth is much more to be esteemed theÌ„ either antiquitie or custome VVhosoeuer shall say vnto his brother Christ setteth down three degrees of condemnation besides the violence of the handes wherby hee declareth that that commandement of the law doth not only restraine the hands but all affections contrary to brotherlye charitie as if he shoulde haue saide they that are onely angry with their brethren or doe proudly lyfe vp themselues or doe hurt them with any opprobrious words are murderers Now sith it is euident that this word Racha is placed in the middest betweene anger and manifeste reproofe I take it to bee an interiection of contempt or despite And though Christe adiudgeth them onely to hell fire which break out into open reproofes yet hee acquiteth not anger from this punishment but alluding to the iudgementes of the world he declareth that GOD will become iudge of that priuate and secrete wrath that he may punish the same And because that hee proceedeth further that sheweth his indignation with bitter speech hee saieth that hee shall be found guiltie before a heauenly councell that he may haue a greater punishment And he adiudgeth them to hell fire which breake out into reproaches signifying that hatred or whatsoeuer else is against charitie sufficeth to purchase the reward of eternall death though no violence be offred It is not to be doubted but that this worde Gehenna is borowed for with the Hebrewes it signifieth a valley Also the valley of Hennon was an infamous place because of their detestable superstition for that they there offered their children to idolles Heereof it came to passe that holy men vsed that word for hell that that vile vngodlynes might be had in the greater detestation that the people might abhor that so detestable and horrible a name And it appeareth that this manner of speach was vsed in Christ his time and hell was called almoste by no other name then Gehenna the worde somewhat altered from the natural sound Matthew 5. Mark Luk. 12. 23. If then thou bring thy gifte to the altar there remembrest that thy brother hath ought against thee 24. Leaue there thine offering before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift 25. Agree with thine aduersary quicklye whiles thou art in the way with him leaste thine aduersary delyuer thee to the iudge and the iudge delyuer thee to the sergeaunt and thou be cast into prison 26. Verily I saye vnto thee thou shalt not come out thence till thou hast payd the vttermost farthing  58. VVhilest thou goest with thine aduersarie to the ruler as thou art in the way giue diligence in the way that thou mayst be do liuered from him least hee bring thee to the iudge y e iudge deliuer thee to the iayler and the iayler caste thee into prison 59. I tell thee thou shalt not departe thence till thou hast payd the vtmoste mite 23. If then bring thy gift VVith this clause he confirmeth and also expoundeth the former doctrine The summe is that we doe then satisfie that commuundement of the lawe wherein wee are forbydden to kill if we nourish agreement and brotherly loue with our neighbours And that he might the better perswade vs to it Christ pronounceth that euen the dueties of religion are not accepted of God but refused of him if we dissent amongst our selues For in that he commaundeth them that haue hurt any one of their brethren to be first in fauour with him beefore that they offer their gifte hee declareth that there is no entraunce for vs vnto God so long as through our faulte wee are at enmitie with our neighbours If that men pollute and corrupt with their hatreds their whole worship which they offer we hereof gather how much he esteemeth mutuall concord amongst vs. Yet here may a question be moued whether it be not absurde that the dueties of charitie are more accounted of then the worshippe of God For wee must say that eyther the order of the law is preposterous or els the first table should be preferred before the second This is easily aunswered for the wordes of Christe doe tend to no other purpose but to shew that they doe in vaine and falsly professe themselues worshippers of God which doe contemptuously dispise their brethren which they haue vniustly iniuried For vnder this one kinde hee noteth all the outward exercises of relygion by the figure Sinecdoche by which outwarde exercises men doe oft counterfeit holynesse rather then truely testifie the same And it is to be
should often rehearse that Matthew setteth downe manye shorte sentenses which are not to be read as in one text depending vppon an other For this doctrine doth not depend vppon that which went before but is altogeather of an other matter For Christ admonisheth his Apostles and in their person all the preachers of the Gospell that they shoulde preserue and keepe the treasure of the heauenly wisdome onely for the sonnes of God and that they should not throw it forth to the vnworthy and prophane conteÌ„ners of God But here aryseth a question for afterwarde hee commaundeth them to preach the Gospell to euery creature And Paule saieth 2. Corinthians 2. 16. that his preaching is to the reprobate a sauour of death And there is nothing more certeine then that God commaundeth it daylye to bee proposed as a testimonie to the vnfaythfull that they might be therby made the more inexcusable I answere because the ministers of the Gospel they that are called to the office of teaching cannot discerne betweene the children of GOD and swine it is their partes to offer the doctrine of saluation generally to al. For although that at the first they shall see many stubborne and vnapte to bee taught yet charitie dooth not suffer vs presentlye to accounte of them as castawayes and loste for this is to be considered that Christe calleth dogges and hoges not all menne that are wicked or voyde of the feare of God and without true godlynes but them which by certein tokens doe shew a stubborne contempt of God so that the disease may appeare incurable In an other place Christe opposeth dogges against the electe people of God and them of the housholde of faith when he saith it is not good to take the childrens bread and to giue it vnto dogs and here he vnderstandeth dogges swine which being too corrupted with a wicked coÌ„tempt of God wil not admit nor abide any medicine Heereby it appeareth how wickedly they do wrest the words of Christ which think that he restraineth the doctrin of the gospel to those only whiche are apte to be taught wel prepared For what shuld be done if the godly teachers shoulde call no manne but him that nowe by his obedience preuenteth the grace of God but by nature wee all are rather wicked and bente to stubbornesse VVherfore the remedie of saluation is to be denied to none but them that doe filthily refuse the same offered vnto them that it may appeare that they are reprobate and damned of them selues as Paule speaketh of Heretikes Tit. 3. 11. But there are two causes why Christe forbadde that his Gospell should be proposed to the desperate contemners For it is a manifest profanation of the misteries of God if wee submitte them to the reproachfull skornes of the wicked Christe also minded to comfort his disciples that they should not cease to beestowe their labour in teaching the Gospell to the electe of God though they should see the same ouerthwartly refused by the wicked and prophane menne as if he should haue sayde least this incomparable treasure shuld waxe vile and be of no account the swine and dogges are to be dryuen from it But these titles are to be noted wherewith he adorneth the doctrine of saluation Christ calleth it a holye thing and compareth it to pearles And heereby we gather how much wee ought to esteeme of it Least they tread it vnder their feete Christe seemeth to make a difference betweene swine and dogges attributing a beastly dulnesse to the swine madnesse to dogges And certeinely experience teacheth that there are two such sortes of contemners God For example sake whatsoeuer is spoken in the scripture of the corruption of mans nature of free iustification of eternall election many turne it either to carelesnesse or to the wantonnesse of the flesh such are aptly and worthily accounted swine And others do rend the doctrine and the ministers of the same with sacriligious raylinges as though it shoulde ouerthrow the desire of wel doing the feare of God and all care of saluation Therefore though christ doth by both the names signifie the vncurable enemies of y e word of God yet by these two similitudes he brieflye sheweth what some of them doe differ from others Matth. 7. Marke Luke 11. 7. Aske and it shal bee giuen you seeke and yee shall finde knock and it shall bee opened vnto you 8. For whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened 9. For what man is there among you which if his sonne aske him breade would giue him a stone 10. Or if hee aske fish will hee giue him a serpent 11. If yee then which are euill canne giue to your children good giftes howe much more shal your father which is in heaueÌ„ giue good thinges to them that aske him  5. And he sayde vnto them whiche of you shall haue a friend and shall goe to him at midnight and say to him friend lend me three leaues 6. For a friend of mine is come out of the way to me and I haue nothing to set before him 7. And hee within should aunsweare and say trouble me not the dore is nowe shâ—â—te and my children are with mee in bedde I cannot rise to giue them thee 8. I say vnto you though hee would not arise giue him because he is his friend yet doubtlesse because of his importunitie he would rise and giue him as many as hee needed 9. And I say vnto you Aske and it shal be giuen you seeke and yee shall finde knocke and it shall bee opened to you 10. For euerye one that asketh receyueth and hee that seeketh findeth and to him that knocketh it shal be opened 11. If a sonne shall aske breade of anye of you that is a father will hee giue him a stone or if hee aske a fish wil he giue him a serpent 12. Or if hee aske an egge will hee giue him a scorpion 13. If yee then which are euil canne giue good giftes vnto your children howe muche more shall your heauenlye Father giue the holye Ghoste to them that desire him 7. Aske This is an exhortation to prayer and because that in this exercise of godlines which we should haue an especiall care of we are so flowe and slouthfull Christ vrgeth the matter by speaking it three maner of wayes For his speach is not in vaine when he saith aske seeke knock but he applyeth himselfe to stirre vp our slouthfulnesse least the doctrin should waxe colde To the same purpose also beelonge the promisses which are added yee shall finde it shall bee giuen you and it shal be opened to you For nothing shall better encourage vs to pray then a certeine assuraunce of obtaining For it cannot be that they shuld pray diligently that doubt yea prayer without fayth is but a vaine and sporting ceremonie Christe therefore that he might effectually stirre vs vp to this parte of our duetie he doth
haue a profitable kinde of life But this which Christ retaineth had a contrary faulte for this imperfection that it was heard for him to forsake his father hindred him that hee woulde not presently haue followed the calling of Christ. But it is to be supposed that he was an old man because he saieth suffer me that I may bury him For this speach declareth that he had not much time left him Luke declareth that he was commaunded of Christ that he should folow For the which Matthew saith that it was one of his disciples Also he refuseth not the calling but craueth that hee may haue libertie for a time to go to do his dutie to his father For his excuse signifieth as much as if he should say that he were not free vntill his father were dead But by the aunsweare of Christe we vnderstand that children must so do their dutie to their parentes that so oft as God calleth other where they not regarding the other should giue the chiefe place to his commaundements For all dueties to men ought to giue place so ofte as God commandeth that our diligence be imployed vpon him Nowe euery man must see what God requireth of them and what the calling asketh of them to which they are tyed least the earthly parentes should hinder them from yeelding the right which is due to the chief onely father of all men 22. Let the dead bury their dead Christ dooth not in these wordes condemne the duetie of buriall For it were filthy and beastly to cast out the bodies of the dead without buryall And we know that the right of buriall was delyuered of God to men and was vsed amongst the Saintes for to confirme the hope of the last resurrection His will was onelye to teach that whatsoeuer calleth vs back or hindereth vs froÌ„ a right course doth sauor of nothing but death As if he should haue saide that they alone doe liue which apply their endeuours and all the parts of their life to obey God and they which sitte in the world and do passe by their dutie to God that they might yeelde themselues obedient to men are lyke to dead men which in vaine and vnprofitably imploy themselues in caring for the dead LV. 60. Goe and preach Matthew saieth only follow me But Luke doth more plainely declare to what end he was called namely that hee should be a minister and preacher of the Gospell For if he shoulde haue bene left in a priuate lyfe there had bene no necessitie of leauing his father so that for fauour of his father he fainte not from the Gospell But because the preaching of the Gospell suffered him not to sitte at home Christe for good cause draweth him from his father But as the woÌ„derfull goodnesse of Christ appeareth in him that he would bestow so honorable an office vpon a man as yet so weake so it is worth the labour to note that he with flattery dooth not nourishe but correcteth the faulte which as yet stoocke fast vnto him LV. 61. And an other saieth Matthewe maketh no mention of this third man And it appeareth that he was more tied to the world then at lybertie and ready to follow Christ. Hee offereth himselfe to followe Christe but with an exception when hee hath bid them of his housholde farewell that is when he hath set his businesse in order at home as they vse which prepare themselues to goe forth or depart This is the cause why Christe doth so sharpely reproue him For in word hee professeth himselfe to be a folower of Christe yet hee turneth his backe towardes him vntill he had done his earthly businesse Now when Christ saieth that they are not fit for the kingdome of God which looke backe wee must diligently seeke what he meaneth hereby They are saide to looke backe which being entangled with the cares of this worlde doe suffer themselues to be lead out of the right way and especially they which drowne themselues in those cares which make them vnprofitable to follow Christ. Matth. 9 Marke 2. Luke 5. 1. Then he entred into a ship and passed ouer and came into his owne citie 2. And loe they brought to him a man sick of the palsie lying on a bed and Iesus seeinge their faith saide to the sicke of the palsie son be of good comfort thy sins are forgiuen thee 3. And behold certeine of the Scribes saide with themselues this man blasphemeth 4. But when Iesus sawe their thoughtes he saide wherefore thinke ye euil thinges in your heartes 5. For whether is it easier to say thy sinnes are forgiuen thee or to saye arise and walk 6. And that yee maye knowe that the sonne of man hath aucthoritie in earth to fâ—rgâ—ue sinnes then said he to the sick of the palsie Arise take vp thy bedde and goe to thy house 7. And he arose and departed to his own house 8. So when the multititude saw it they merueiled and glorified god which had giuen such aucthoritie to men 1. After a few dayes he entred into Capernaum againe and it was noysed that he was in the house 2. And anon many gathered together insomuch that the places about the dore coulde not receiue any more and he preached the word to them 3. And ther came vnto him that brought one sicke of the palsie borne of foure men 4. And because they could not come neere vnto him for the multitude they vncouered the roof of the house wher he was and wheÌ„ they had broken it open they let down the bedde wherin the sick of the palsi lay 5. Now when Iesus saw their faith he said to the sick of the palsie sonne thy sinnes are forgiuen thee 6. And there were certein of the Scribes sitting there and reasoning in their heartes 7. VVhy doth this man speake such blasphemies who canne forgiue sinnes but God onely 8. And immediatly wheÌ„ Iesus perceiued in his spirit y t thus they thought with theÌ„selues he said vnto them why reason ye these things in your harts 9. VVhether is it easier to say to the sicke of the palsie thy sins are forgiueÌ„ thee or to say arise take vp thy bed walk 10. And that ye may know the son of man hath auctoritie in earth to forgiue sins he said to the sick of the palsie 11. I say to thee arise take vp thy bed get thee hence to thine own house 12. And by by he arose took vp his bed went forth before them al insomuch that they were al amased and glorified God saying we neuer saw such a thing 17. And it came to passe on a certeine day as he was teaching that the Priestes and dâ—ctors of the law sate by which were come out of euery towne of Galyle Iudea and Ierusalem and the power of the Lord was in him to heale them 18. Then behold men brought a man lying in a bed which was taken with a palsie they sought meanes to bring him and
feares is to be noted If the feare of God be choaked with the feare of men doeth it not appeare that we yelde more to them then to God himselfe Nowe heereof it foloweth that the heauenly and eternall life being reiected we cause that this onely remaineth for vs that wee become like to beastes The power of eternall life and death is in the hande of God alone him we neglect because the feare of men doth carie vs away Doth it not euidently appeare that the shadowish life of the body is more estemed of vs then the eternal state of the soul nay the celestiall kingdom of God is nothing set by of vs in respect of the fleeing vanishing shadow of this present life Therfore the words of Christ ought thus to be resolued Know that you haue giuen you immortal souls which are subiect to the wil of god alone they come not into the power of men And so your faith ought not to yeld to no terrors or threatnings of men For how cōmeth it to passe that in your vexation the fear of men should preuail but because the body is preferred before the soule immortalitie is lesse estemed of then this transitory life Therfore in Luke there is an emphatical repetition Certainly I say vnto you feare him As if Christ shuld haue said we haue no respecte of God so oft as we giue place to the feare of men contrariwise if we reuerence God the victory is easily in our own hands so that no force of men shuld draw vs from our duety Also the experiēce of al times teacheth vs how necessary this exhortation of Christ was to the ministers generally to al the godly For ther was neuer time wherin men haue not violently lift vp themselues against God haue endeuoured to ouerwhelme the gospell Al are not armed with like power to cause and strike a fear of death but in the greater nūber that monstrous cruelty doeth raigne which when occasion serueth sheweth it selfe Also sathan doth oft suborne the giants at whose sight the seruaunts of Christ do fal down dead except they be armed with this doctrine to be constāt without shaking But when as these two clauses do ioyne together in one sentence some that are vnlearned do naughtily take this part from the other that men are not to be feared For Christ as was now said opposeth the godly and holy feare of God as a remedy against the peruers feare of men which draweth vs out of the right way Otherwise the consequence doth not folow if we feare God who is Lorde of body soule men are not to be feared whose power reacheth not beyonde the body And that Christ attributeth to menne a power of killing is spoken by a kinde of graūting So God slacketh the bridles to the wicked that they being puft vp with a trust of their owne power dare do any thing and they do also amase the minds of the simple as if they could do euery thing Therfore the wicked do triumph in vaine as if the life of the godly were subiect to their pleasure and God holdeth them bound so that he restraineth their cruelty and violent forces as oft as he pleaseth yet by his permission they are occounted able to kil because he often suffereth their furie weakely to creepe Lastly the sermon of Christ consisteth of two partes for that we might learne patiently to beare the losse of this bodily life he doeth call vs first to the beholding of the eternall life and death Then by degrees he descendeth hither also that the keping of our life is in the hand of God 29. Are not two sparowes Christ proceedeth further as I sayd euen now thoughe the tyrantes become madde yet they haue not any power ouer the body therefore they do wickedly which feare the crueltie of men as if they were not in the custody of God Therfore in dangers let vs remēber this second comfort sith God is the keeper of our life we may safely rest our selues in his prouidence nay he is iniuried if we commit not our life to him whereof he vouchsafeth to take the charge But he extendeth the prouidence of God generally to all creatures that frō the greatest to the least he might shew that we are preserued by his defence There is almost nothing lesse estemed then sparowes for two were then solde for a farthing or as Luke sayth fiue for two farthings and yet the eye of God is watchful to defend them also so that nothing can come by chāce vnto them VVil he neglecte the life of men who is carefull for sparowes But two things are here to be noted for first Christ doth define the prouidēce of God farre otherwise then many do which are not much vnlike to the Philosophers which though they say that the world is gouerned of god yet they imagine a confuse prouidence as if God regarded not particular creatures But Christe distinctly affirmeth that euery one of the creatures are vnder the hand custodie of God so that nothing is left to fortune For certainly the will of God is opposite to chaunce neither yet by thys meanes is the Fatū of the Stoyckes established for it is one thing to imagine a necessitie wrapped or tied fast to the manifold course of causes an other thing to make all the world and all the partes of the same subiect to the wil of God I graunt that there is a chance in the very nature of thinges but I say that nothing can fall in the blinde wheele of Fortune where the will of God doth gouerne Secondly it is to be noted that the prouidence of God is to be considered not as curious and vaine men doe vse but that it may be a helpe to our faith and may stirre vs vp to call vpon God For he doth not therfore teach that al the haires of our head are nūbred that he might nourish vain speculations but that we might learn to depend of the fatherly care of God which he hathe for this fraile flesh 31. Ye are of more value This is generally true of al men for whose cause the sparowes are created yet it is spoken properly of the children of God which haue a greater right then by creation But that dignitie doeth not other waies appertaine to men then by the free liberalitie of God Math. 10. Mar. 8. Luke 9. 32. VVho soeuer therefore shall confesse me before mē him will I confesse also before my father whiche is in heauen 33. But who soeuer shall denye me before men him will I also denie before my father which is in heauē 34. Thinke not that I am come to send peace into the earth I came not to sende peace but a sworde 35. For I am come to set a man at variāce against his father the daughter against the mother the daughter in lawe againste her mother in law 36. And a mans enemies shal be they of his own house 38. For who soeuer
deuil 19. The sonne of manne came eating and drinkinge and they say behold a glutton and a drinker of wine a friend vnto Publicans and sinners but wisdome is justified of her chilerâ—n  29. Then al the people that heard the Publicans iustified God being baptised with the baptism of Iohn 30. But the Pharises the expounders of the law despised the counsell of God against themselues and were not baptised of him 31. And the Lord saide whereunto shal I liken the men of this generatioÌ„ what thing are they like vnto 32. They are like vnto children sitting in the market place and cryinge one to an other and saying wee haue piped to you and yee haue not daunced wee haue mourned to you and ye haue not wept 33. For Iohn Baptist came neither eating bread nor drinking wine and yee say hee hath the deuill 34. The sonne of man is come eateth and drinketh and ye say behold a man which is a glutton a drinker of wine a frind of Publicans and sinners 35. But wisdome is iustified of al her children LV. 29. Then al the people that heard This clause is omitted by Math. which yet bringeth great light to the text for here of Christ tooke occasion to reproue the Scribes when he saw that they remained so obstinate in contempt of God The sum of this place is this the common people and the Publycans glorified God but the Scribes which gloried too much in the trust they had to their own vnderstaÌ„ding made no account of any thing that was spoken by Christ. And this at the first sight much darkned deformed the glory of the gospel that christ gathered not his discipls but of the dregs offscouring of the people because that they which excelled either in shewe of holinesse or of learning refused him But it was the Lordes wil to shew this spectacle as an example in the beginning least that either the men that then lyued or the posterity that should followe after should esteeme of the Gospell by the auctoritie of men that allowed of it for almost all men are by nature bent to this sin And there is nothing more preposterous then that the trueth of GOD should be brought in subiection to the iudgement of men whose quicknes of witte and sharpnesse of vnderstanding is altogeather nothing but meere vanitie Therefore as Paule saieth 1. Cor. 1. 27. God chose the weake and foolish thinges in the world that he might ouerthrowe the mighty and the wise from theyr imagination But it is our part to preferre this foolishnes of God as the same Paule teacheth 1. Cor. 1. 21. before all the excellency of mans wisdom They iustified God This speach is worthy to be noted that they are said to iustifie God which with reuerence embracing his sonne doe subscribe to the doctrine brought by him VVherefore it is no meruaile if the holy Ghost doe euery where adorne faith with most excellent titles giueing the price vnto it in the worshipping of God accounting it to be most perfect obedience For what holier office can be imagined then to ascribe vnto God his iustice due to him Yet this word iustifying doth generally extend to al the praise of God as if it should be said that God was approoued and glorified of the people whiche rested in the doctrine which came from him And as faith iustifieth God so it cannot be but that incredulitie is blasphemy against him spoileth him of his praise But this phrase teacheth vs that men are after this maner brought rightlye to beleeue when they haue bid the wisdome of the flesh farewell accounting that nothing proceedeth from God but that which is right pure not taking so much libertie to themselues as once to murmur at his word and his works Being baptised Luke meaneth that the fruit of Baptisme which they had receiued did then appeare for it was a good preparatiue for them towardes the receiuing of the Gospel and this was a token of godlynesse that they had offered themselues to be baptised Now the Lord leadeth them from that meane beginning to higher degrees euen as the Scribes by despising the baptisme of Iohn through their owne pride did shutte vp the gate of fayth against themselues Therfore if we desire to ascend to sound perfection we must first take heed that we despise not the least of Gods callings and matters but let vs be humbly prepared to beginne at the least elementes Secondly we must do our diligence that our faith though it haue a weak beginning may by degrees dayly profit more and more 30. They despised the counsel of God against themselues The counsell of God is for honours cause opposed against the wicked pride of the Scribes for there is a force in this word couÌ„sel which deliuereth this doctrin of God from the contempt of men But word for word Luke saith that they despised it against theÌ„selues Neither do I reiect that sense which others do rather alow that they were rebellious to their own destruction But because the words of Luke are plaine and that they are thus vsed ofte I had rather translate it in themselues as if he should haue saide though they withstood it not openly and directly yet as they swelled with an inward pride inwardly so they despised it in themselues 31. VVhereunto shall I lyken this generation He meaneth not all the men that then lyued but he speaketh properly of the Scribes and their flatterers He vpbraideth theÌ„ that when the Lord had atteÌ„pted diuerse waies to draw them vnto him they most obstinately refused his grace But he vseth a similitude which is taken as it is supposed of a game commonlye vsed by children neither is this coniecture vnlike that children leading seueral dauÌ„ces did so sing one to an other And verely I think that christ purposely that he might ouerthrow the pride of the Scribes tooke occasion to reproue them of chyldren playing together declaringe that though they were neuer so proud yet the song which children sing whil they play in the market place is enough to condemne them 33. For Iohn came VVhen as this man liued an austere and streit life sounded repentance sharp reprehensions as though he sang a mournfull song and the Lord himselfe as with a mery cheerefull song applyed himselfe more pleasantly to allure them to his father what cause should there be that neither of these wayes profited nothing amongste them but theyr yron obstinacie or hardnesse of hearts But this place teacheth vs why there was so great difference in outward shew of life betweene Christ and the Baptist which yet did both apply themselues to one matter for it was the will of the Lorde by this varietie in taking as it were vpon him diuerse persons the more to conuince the vnbeleeuers for that he bending and transforming himselfe to their manners could not yet bend them If that all excuse be taken away from the men of that age
which with obstinate malice refused both those wayes whiche the Lord vsed to call them by we also are in their person found guiltie whē as the Lord omitteth no kind of cheerefull dealing or of mourfull and sorowful musicke to draw vs vnto him wee remaine as dead stones As menne not well in theyr minde or out of theyr witte are commonlye called Lunatike so they called Iohn a manne possessed with a deuill 34. The sonne of man is come To eate and to drinke in this place signifieth to lyue after the common order of men as Christ saieth Iohn came neither eating nor drinking because he liued not after the common order of men for that he abstained from the common meates and common order of diet which Luke expresseth more plainely in these words not eating bread neither drinking wine Let them note this place which thinke the estate of perfection to be in outwarde austeritie of lyfe and they thinke him to liue an Angels life which liueth sparingly or pineth away himselfe with hunger For according to this rule Iohn should be better then the sonne of God but this is rather to be holden as a rule bodylye exercise profiteth litle but godlines is profitable vnto all thinges 1. Tim. 4. 8. Yet vnder this pretence libertie may not be giuen to the flesh to pamper vp it selfe in delycacie and wantonnesse only superstition must be auoyded least foolish men imagining perfectiō to be in these outward elementes they neglect the spiritual worship of God Adde this also that Christ applyed himselfe to lyue after the common order of mans life that he might sanctifie godly temperance and not nourish the superfluitie of others either by any shew or example of his 35. But wisdom is iustified This place is diuersly expounded by the interpreters Some say that wisdom was iustified or acknowledged by the Iewes to be without fault in that they being faultie in their own consciences and iudges of theyr owne infidelitie were enforced to witnesse that the doctrine was good holy which they reiected And they take the children of wisdom for the Iewes who set out themselues with this title Others do thinke that it is spoken in scorne as thus do you in this manner approue the wisdome of God whose children you boaste your selues to be But because the Greek Preposition here vsed is not properly referred to the party which is the doer there are some which expounde it thus wisdome is discharged of her children so that now shee is not by any law bound vnto them as if the enheritaunce were trāslated to some other as Paule saieth that Christe was iustified or freed from sinne Rom. 6. 7. beecause the cursse of sinne had no further power ouer him Some vsing a greater libertie interprete it more hardly as that wisdome should be estraunged from her children But howsoeuer the greek Preposition be here interpreted in my iudgement an other sense is more apt wisdom though her own children do vtterly despise her dooth ye◠lose nothing of her excellencie and dignitie but remaineth sound The Iewes and especially the Scribes vaunted themselues to be the children of the wisdome of God yet when they trod theyr mother vnder their feet they did not onely flatter themselues in so great sacriledge but in theyr iudgement they would that Christ should also haue fallen on the other side Christ saieth though wisdome hath wicked and degenerate chyldren yet she remayneth safe and her credit and authoritie cannot bee ought cmpared by their malice which doe wickedly and malitiously slāder her But I haue not yet set downe that sense which in my iudgment doth best agree with the place and is most naturall First in the wordes of Christ there is a secret Antithesis betweene naturall children and bastardes which vaunt of a vaine title without a cause as if Christ should say let them goe on in their pride which gloriously boast themselues to be wisdomes children in vaine she shal yet haue her praise and her autoritie amongst her naturall children Therefore Luke addeth this vniuersall note of all her children whereby he declareth that the resistaunce of the Scrybes was not such a let to any but that all the electe of God shoulde remayne in the fayth of the Gospell For the Greeke Preposition it is not to be doubted but that the same word is sometime diuersly vsed As to omitte many examples when Christ saieth Luke 17. 25. The sonne of man must first suffer many thinges and be reproued of this generation No man will deny but that there is the lyke manner of speaking vsed in the Greeke in the other clause Chrisostome also whose naturall language was the Greek tongue passeth by this as a matter of no waight And besides this this sentence shall thus better agree and answere to the former sentence where it is sayde that God was iustified of the people Therefore though many Apostates doe fall away from the Churche of God yet alwayes shall the faith of the Gospel continue safe amongst all the elect which are indeede of the flock Matth. Mark Luke 10.   1. After these thinges the Lord appoynted other seuentie also sent them two and two beefore him into euerye citie and place whither hee himselfe would come 2. And he said vnto them The haruest i◠great but the labourers are few pray therefore the Lorde of the haruest to sende forth labourers into his haruest 3. Goe your wayes behold I send you forth as lambes among wolues 4. Beare no bag neither scrip nor shooes salute no man by the way 5. And into whatsoeuer house ye enter first say Peace be to this house 6. And if the sonne of peace bee there your peace shall reste vppon him if not it shall turne to you againe 7. And in that house tarye still eatinge and drinking such thinges as by them shall bee set before you for the labourer is worthy of his wages Goe not from house to house 8. But into whatsoeuer citie yee shall enter if they receiue you eate such thinges as are sette before you 9. And heale the sicke that are there and saye vnto them The kingdome of God is come neere vnto you 10. But into whatsoeuer citie yee shall enter if they will not receiue you goe your wayes out into the streetes of the same and say 11. Euen the very dust which cleaneth on vs of your citie we wipe of against you notwithstandinge know this that the kingdom of God was come neere vnto you 12. For I say to you that it shal be easier in that day for them of Sodom then for that citie 1. After these thinges It may be gathered by many circumstances that the Apostles were returned backe againe to Christ before that these seuentie were substituted in theyr roomes For the twelue were sente to stirre vp the Iewes in hope of the saluation at hand after theyr returne when there was neede of more dilygent attentiuenes there were moe sent out as
against his enemie For although the assaultes of Sathan are sharpe and daungerous there is no cause why they should weaken the children of God for the inuincible power of the holy Ghost keepeth them in safetie And we know that this plague is onely pronouÌ„ced against the despisers of the grace of God which menne become profane by choaking vp the light of faith and by suppressinge the studie of godlinesse Matth. 12. Marke 3. Luke 11. 46. VVhile hee yet spake to the multitude behold his mother and his brethren stoode without desiringe to speake with him 47. Then one sayd vnto him beholde thy mother and thy brethreÌ„ stand without desiring to speake with thee 48. But he answered and said to him that told him who is my mother and whoe are my brethren 49. And he stretched forth his hand towardes his disâ—iples and saide behold my mother any brethren 50. For whosoeuer shal doe my fathers will whiche is in heauen the same is my brother sister and mother 31. Then came his brethren and mother and stoode without and sente vnto him called him 32. And the people sate about him and they said vnto him behold thy mother and thy brethren seeke thee without 33. But he answered theÌ„ saying who is my mother and my brethren 34. And he looked round aboute on them whiche sate in compasse aboute him and said behold my mother my brethren 35. For whosoeuer doth the wil of God he is my brother and my sister mother 27. And it came to passe as hee sayde these thinges a certeine woman of the company lifted vp her voyce and saide vnto him blessed is the wombe that bare thee and the pappes which thou hast sucked 28. But he said yea rather blessede are they whiche heare the word of God and keepe it Luke 8. 19. Then came to him his mother and his brethren coulde not come neere to him for the prease 20. And it was tolde him by certeine which said thy mother and thy brethren stande without and would see thee 21. But hee aunswered and sayde vnto themâ— my mother and my brethren are these which heare the wâ—rd of God and doe it LV. 27. Blessed is the wombe The meaning of the woman was in this order to set forth the excelleÌ„cie of Christ for she had no respect to Mary whom peraduenture she neuer saw but this doth not a litle set forth the glory of Christ for that he ennobled and made blessed the womb wherin he was borne And this blessing of God is no absurd nor strang matter but is spoken after the maner of the scripture for we know that the child which is especially adorned with notable graces is preferred aboue al other as a singuler gift of God And it cannot be denied but that God chusing and appoynting Marye to be the mother of his sonne gaue her great honor therby Yet Christes answer yeeldeth not so to the womans words but is rather a sharp reproofe Nay saith he blessed are they which heare the word of God VVe see that Christ made almost no account of that which the womaÌ„ only extold And certeinly that which she thought had bene Maries greatest glory was far inferiour to her other giftes of grace for it was much more dignitie to be regenerate by the spirite of Christ then to conceiue the flesh of his Christe in her wombe to haue Christ spiritually liuing in her then to giue him suck with her breastes To be short the holy virgins greatest felicitie glory was in this to be a meÌ„ber of her sonne that he accounted her amongste the new creatures of the heauenly father Yet I think that the womans speach was reproued for an other cause and to an other end namely because men coÌ„monly neglect the gifts of God which in a mase they wonder at and sounde with ful mouthes For this womaÌ„ in praising Christ omitted that which was the chief that in him there was saluation offered to alâ— menne That therfore was but a cold coÌ„mendation wherin there was no mentioÌ„ of his grace power which extendeth vnto al men VVherefore Christ doth rightly chaleng vnto himself an other kind of praise that his mother only shuld not be accouÌ„ted blessed that in respect of the flesh but because he bestoweth vpon vs al perfect eternal blessednes Therfore the dignitie of Christ is then esteemed of as it ought to be when we consider to what end Christ was giuen vs of the father and that we fele what benefits he hath brought vnto vs that we in him may be made blessed which are in our selues miserable But why speaketh he nothing of himself and maketh mention onely of the word of God because that by this meanes he openeth vnto vs al his treasures he doth not any thing with vs nor we againe with him without his word Sith therfore he communicateth himself vnto vs by the word rightly properly he calleth vs to heare keepe the same that he by faith may become ours Nowe we see what Christes answere differeth from the commendation of the woman for he offereth that blessednes liberally to al which she had after a sort tyed to one house also he reacheth that he must not be accouÌ„ted of in a coÌ„mon sort or order because that he hath al the treasures of heauenly life blessednes and glory hidden in him which he dispenseth by his worde that they which imbrace the worde may by faith bee made partakers of the same For the free adoption of God which we learne out of his word is the key of the kingdom of heauen And this ioyning them together is to be noted that first we must heare and then obserue and keepe for faith commeth by hearing Ro. 10. 17. and here ariseth the fountaine beginning of the spiritual life But beecause that simple hearing is as a vaine looking into a glasse as Iames declareth 1. 23. The keeping of the word is also added which is as much as an eftectual receiuing where it taketh liuely rootes in the hearts that it may bring forth the fruit So the vaine hearer who hath only his eares beaten with the outward doctrine getteth nothing And whosoeuer boaste that they are satisfied with a secrete inspiration and vnder this pretence neglect the outward preaching are excluded out of the heauenly life Therefore those things which the sonne of God hath ioyned let not men of a sacrilegious rashnes put a sunder The blockish folly of the Papists is to be wondred at that they would sing these wordes in the honor of Mary which do so plainly coÌ„fute their superstition but in their thanks giuing they cul out the womaÌ„s words omitting the words of Christ which reproueth But so it was meete that they should be by all meanes bewitched which endeuour theÌ„ selues to prophane the holy word of God after their own pleasure LV. 19. Then came to him There seemeth to be some difference between Luke the other
it shal be throughly performed in all poynts But though he will then at last putte his hande to purge the Church by Angelles yet he beginneth nowe to doe the same by godly teachers Furthermore he attributeth these thinges to the Angelles because they shall not stande idle at his tribunall seat but they shall offer themselues to execute his commaundements They therefore which doe hasten preposterously to ouertourne what soeuer doeth displease them doe preuent the iudgement of Christe as muche as it lieth in them and by takinge away the office from the Aungelles they doe rashly vsurpe it themselues 41. They shall gather out of his kingdome That which followeth of al them which doe iniquitie is not any thinge diuers but as an exposition of the former woordes as if hee shoulde haue sayde that the time will then be ripe and ready wherein all thinges shall be restored into their lawful order and so the wicked shall be taken away which are now the offences And they are so called because they do not onely liue wickedly to themselues but they weaken the faith of many others they hinder from a right course some they doe vtterly ouerthrowe others they cast downe headlonge By this we may take a profitable admonition least we being compassed about with so many offences shoulde goe forwarde slouthfully and carelesly but that wee shoulde earnestly and diligently bende our selues to take heede Their nicenesse is heere also reprooued whiche are so daintie that they tourne backe from their course for euery small offence It is harde for them I graunt whiche are conuersant amongest many offences not to stumble at the same yea and sometime to fall but their mindes must be strengthened and comforted with hope because it is not to be doubted but that the Sonne of God who commaundeth his to goe throughe the middest of offences will also giue strength to ouercome them all He also pronoūceth a horrible iudgement against all hypocrites reprobate which seeme now to be chiefe Citizens in the Church least they shoulde lay them downe in rest in their vainglorious boastinge That phrase of a fiery fornace is a Metaphoricall speache For as the excellencie of the glory whiche is laide vppe for the children of GOD doeth exceede further beyonde all our senses then canne bee expressed wyth any woordes so the iudgement and punishment whiche remaineth for the reprobate because it is incomprehensible it is sette foorth by a shadowe according to the measure of our capacitie the ignorance whereof made the Sophisters turmoile themselues in vaine in disputations of no weight as we haue already touched otherwhere I know that some haue prosecuted more subtilly euery perticular clause of the same but because it is to be feared least suche subtleties whiche are not of any sounde foundation should leade vs to follies I had rather deale more sparingly in suche thinges being content with the simple and plaine meaning If they that are so much delighted with suche curiositie should be demaunded howe the deuill shoulde sowe Tares amongst the good seede while Christe slepte and knewe it not they haue not any thing to answeare to it yet I haue endeuoured my selfe to be sparing in these matters so that I woulde not omitte any thing woorthy and profitable to be knowen 43. Then shall the iust men shine A notable comfort that the children of God which nowe lie either ouerwhelmed with filthe or are hid as people of no reputation or are assaulted with reproofes and slaunders shall then as in a cleare skie when all cloudes are scattered away once shine clearly and freshly to be beholden And the Aduerbe of time Then is very forcible for it containeth a secreate opposition of the present state and of the last day in hope whereof Christe comforteth all hys faithful ones The meaning therefore is though many wicked ones doe nowe flourish alofte in the Churche yet we must certainly hope for that happie daye wherein the Sonne of GOD will extoll his children and will wipe away all filthe wherewith their beautie is nowe ouerwhelmed It is true that the glory to come is promised to none but them in whome the Image of GOD nowe shineth and whiche through continuall degrees of glory are transformed into the same but because the life of the godly is nowe hid and their saluation is inuisible because it consisteth in hope Christe doeth woorthely call them backe into heauen that the faithfull may enioy the glory promised them And it is not to be doubted but that he had respecte to the place of Daniell that hee might thereby the rather touche his hearers to the quicke As if hee shoulde haue sayde whereas the Prophet preacheth of the excellent brightnesse to come hee noteth withall a temporall darkenesse and therefore that this Prophesie may haue place the mixture which wrappeth and encloseth the elect of God with the reprobate for a time must be borne with patience Hee maketh not an equalitie in comparing this glorie of the sunne to the light For as Christe doeth nowe distribute his giftes diuersly amongest the faithfull so will he also crowne the same in the last day But that must be remembred that I sayde that the restoring or renewing whiche is deferde to the latter comming of Christe is onely campared with the mistie and cloudie estate of the worlde The kingdome of the father as the enheritance of the godly is opposed against the earth that they might remember that they are pilgrimes in the same and so that they might aspire to heauen For though the kingdome of God is sayde otherwhere to be in vs yet we shall not fully enioy the same vntill God be all in all Mathewe 13. Marke 4. Luke 13. 31. An other Parable he put forth vnto them saying The kingdō of heauen is like vnto a graine of mustard seede which a man taketh and soweth in his field 32. VVhiche indeede is the least of all seedes but when it is growne it is the greatest among hearbes it is a tree so that the birdes of heauen come and buyld in the braunches thereof 33. An other parable spak he to them The kingdome of heauen is like to leauen which a woman taketh and hideth in three pecks of meale tyll all be leuened 34. All these thinges spak Iesus vnto the multitude in parables and without parables spake he not to them 35. That it might be fulfilled which was spoken by the Prophet saying I wil open my mouth in parables and wyll vtter the thinges which haue beene kepte secrete from the foundation of the world 26. Also he sayde So is the kingdom of God as if a man shuld cast seede in the groūd 27. And should sleepe and rise vp night and day and the seede should spring and grow vppe he knoweth not how 28. For the earth bringeth forth fruit of her selfe first the blade then the eares after that full corne in the eares 29. And as soone as the fruit sheweth it selfe anon he putteth
more euidently shewe the heart of man to be the seat of all euilles he sayeth that the testimonies and fruites are apparant in the sinnes them selues For the woorde Deâ—iling or making vncleane in Greeke is sayd to make Common as a little before Marke sayd common hands for vncleane And it is an Hebrewe phrase for because the Lord had separated the Iewes on this condition that they might be seuered from al the vncleannesse of the Gentiles what soeuer differed from this holinesse they called common or as prophane Mathew 15. Marke 7. Luke 21. And Iesus went thence departed into the câ—astes of Tyrus and Sidon 22. And beholde a woman a Cananite came out of the same coastes cried saying vnto him Haue mercy on me O Lorde the sonne of Dauid my daughter is miserably vexed with a deuil 23. But he answered her not a word Then came to him his Disciples and besought him saying send her away for shee crieth after vs. 24. But he answeared and sayd I am not sent but vnto the lost shepe of the house of Israel 25. Yet â—hee came and worshipped him saying Lord helpe me 26. And he answered and sayd It is not good to take the childreÌ„s bread and to cast it to whelpes 27. But shee said trueth Lord yet in deede the whelps eat of the crums which fall from their masters table 28. Then Iesus answeared and sayd vnto her O womaÌ„ great is thy saith be it to thee as thou desirest and her daughter was made whole as that houre 24. And from thence he arose and went into the borders of Tyrus and Sidon and entred into an house and woulde that no man shoulde haue knowen but he could not be hid 25. For a certain womaÌ„ whose little daughter hadde an vncleane spirit heard of him came and fell at his feete 26. And the woman was a Greeke a Syrophenissian by nation and shee be sought him that he would cast out the deuil out of her daughter 27. But Iesus said vnto her let the children first be sed for it is not good to take the childreÌ„s bred to cast it vnto whelps 28. Then she answered said vnto him trueth Lorde yet in dede the whelps eate vnder the table of the childrens crums 29. Then he said vnto her for this saying go thy way the deuil is gon out of thy daughter 33. And when shee was come home to her house shee founde the deuill departed and her daughter lying on the bed  In this myracle we are taught how the grace of Christ begaÌ„ to spread amongst the Gentiles For though the full time was not yet come wherin Christ should make himselfe knowen to the whole worlde yet it pleased him to giue some tastes of his commoÌ„ mercy which at length was bestowed generally both to the Iewes and Gentiles after his resurrection Also in the woman of Canaan is described a notable image of faith that by making comparison we might knowe that the promised redemption was worthily taken from the Iewes whose vngodlines was so blockish The woman which Mathewe calleth a Canaanite is of Marke sayde to haue bene a Grecian and by nation a Syrophenissian wherein there is no difference for we knowe that it was the common maner of speache amongst the Iewes to call all forraine nations Grecians and therfore that Antithesis betwene the Grecians and the Iewes is often sounde in Paule Also when shee was borne in the coastes of Tyre and Sidon it is no meruaile that shee is called a Syrophenissean when as the region hadde the name of Syria and was a parte of Phoenicia and the Iewes very odiously called all the inhabitants of that land Cananites And it is to be supposed that the most part of them came of the people of Canaan who being banished out of their country toke the next place of refuge in their banishment They doe both agree in this that the woman came of a prophane nation not brought vp in the doctrine of the lawe that shee came of her owne accord to Christ in all humility to seeke aid of him The circumstance is also to be noted which is set downe by Marke that Christ came not thither with banner displaid but as a priuate man that he might hide himself in that corner for a time But Marke speaketh after the common sense of flesh for though Christ foresaw by his diuine spirit what should come to passe yet in as much as he was the seruant ambassadour of the father he kept himselfe after the maner of man within the bounds of the calling laid vpon him therfore it is said that he could not do that which as a man he would haue done In the meane while this circumstance hath great waight for the condemnation of the Iewes that wheÌ„ Christ in opeÌ„ place did set before them the promised redemption with a loud voice and myracles annexed to the same they remained blinde and deafe when yet they boasted themselues to be heires of the couenant of the Lord his peculiar people and a priestly kingdome and this woman which had none of these priuiledges with the children of Abraham vnto whome the couenant in shewe appertained not not being called either with woorde or signe commeth running of her owne free will 22. Haue mercy on me O Lorde Though this woman was a stranger from the Lordes flocke yet she had gotten some tast of godlinesse for without some knowledge of the promises shee coulde not haue called Christ the sonne of Dauid For although the Iewes were almost falne away froÌ„ the pure and sincere doctrine of the law or at the least were turned far aside from the same yet the renoumed fame of the promised redemption flourished And wheÌ„ as the restitution of the church rested vpon the kingdom of Dauid wheÌ„ as there was any speach of the Messias the name of the son of Dauid was coÌ„mon among them this confession was in the mouth of all men But when as true faith was worne out amongest them by the wonderful incredible goodnes of God it came to passe that the sauor of the promisses came to the natioÌ„s that dwelt by them Therfore though this womaÌ„ had not ben familiarly taught by any master neither yet had framed a faith in Christ vnaduisedly to her self but she coÌ„ceiued it out of the law and the prophets VVherfore that dog Seruetus no lesse folishly theÌ„ wickedly abused this exaÌ„ple that he might strip faith bare naked of the promisses After this sense I deny not but that somtimes there may be a faith coÌ„ceiued which alwais hath not an expres distinct knowledge of sound doctrine so that we hold this that faith doth alwaies spring out of the woorde of God and hath his beginning of the true principles so that it may alwayes be annexed to some light of true knowledge 23. But hee answeared her not The Euangelistes doe diuers wayes commend the faith of this woman as nowe of her inuincible
where Christ shineth euery where by the Gospel that difference is taken away so that they which were dogges before are nowe accounted amongst the children But here the pride of the flesh must of necessity be ouerthrowne when we heare that from the beginning we are dogges The excellencie of mannes nature was greater from the beginning in the which the image of God did shine then that so reprochful a name shoulde light vpon all the Gentiles yea euen vpon kings whome God adorned with his owne title but the sinne and falling away of Adam brought it to passe that the Lord shuld worthely cast into the donghill with dogges them that are degenerated by the offence of the first father Especially where the comparison is made betwene the Iewes which are exempted from the common sorte and the Gentiles which are banished from the kingdom of God The purpose of Christ is more euidently declared by Marke where it is sayde Let the children first be sed For he admonisheth the Cananite that shee doeth preposterously for that shee as it were sâ—ieth to the table at the middest of supper But though he specially regarded the examining of the womans faith yet he also teacheth howe horrible a vengeance remaineth for the Iewes which refused so incomparable a good thing freely offered vnto them which he denied to others earnestly and feruently desiring the same 27. Truth Lord. The answer of the woman declareth that she was not caried with a blinde or blunt violence so that shee would directly stuÌ„ble at the saying of Christ. For whereas God preferreth the Iewes before others she also leaueth that honour of adoption vnto them and sayth that shee wil not hinder but that Christe according to the order prescribed by God should satisfie them onely shee desireth that a few crummes falling as it were vnawares may come to the dogs And certainly God did neuer so shut vppe his grace amongst the Iewes but that he scattered a little taste at the least of the same amongst the Gentiles Therefore nothinge could be more aptly or better spoken to expresse the grace of God which then sprang amongst them 28. Great is thy faith First he praiseth the faith of the woman then he sayeth that he graunted her praiers for her faith sake Further the greatnesse of her faith especially shewed it self in that that it being guided only with a litle sparke of doctrine shee not only knew the proper office of Christ and attributed vnto him a celestiall power but coÌ„stantly she went forward through hard lettes suffered her selfe to be set at naught so that shee might holde that which shee hoped for that she should not be without the aide of Christ. To be short shee so seasoned her confidence with humility that shee woulde not arrogate any thing rashly vnto her selfe neither yet with the feeling of her owne vnworthinesse would she shutte the fountaine of the grace of Christ out from her But by the commendation of this prophane woman is the vnthankefulnesse of this people condemned who boasted that they were dedicated to God But how this woman might be sayd to beleeue rightly who was not only destitute of the promise of Christ but is beaten away with his worde cleane contrary I haue shewed before For though that sharply in shew he refuseth her prayers yet being perswaded of the saluation promised of God throughe the Messias shee ceaseth not to hope wel and therefore shee thinketh that the gate is shutte against her not that shee should altogither be driuen away but that she should more earnestly endeuor with her faith to pierce through the chinkes of the same The last clause containeth profitable doctrine that faith obtaineth any thing of the Lorde because that hee so much estemeth the same that he is alwayes ready to graunt our requests so farre as it is expedient Mathew 15. Marke 7. Luke 29. So Iesus went away froÌ„ thence and came neare vnto the sea of Galile and went vp into a Mountaine and sate downe there 30. And great multitudes came vnto him hauinge wyth them halte blinde dumme maimed and many other and cast them down at Iesus feete and he healed them 31. In so much that the multitude wondered to see the dumme speake the maimed whole the halt to goe and the blind to see and they glorified the God of Israel 32. Then Iesus called his disciples vnto him and sayde I haue compassioÌ„ on this multitude because they haue continued with me already three dayes and haue nothinge to eate and I will not lette them depart fasting least they faint in the way 33. And his disciples sayde vnto him VVhence should we gette so muche breade in the wildernesse as should suffice so great a multitude 34. And Iesus sayde vnto them How many loaues haue yee And they sayd seuen and a fewe little fishes 35. Then he commanded the multitude to sit downe on the ground 36. And tooke the seuen loaues the fishes and gaue thankes and brake them and gaue to his disciples and the Disciples to the multitude 37. And they did all eate and were sufficed and they tooke vppe of the fragmentes that remained seuen baskets full 38. And they that had eaten were foure thousande men beside women and little children 39. Then Iesus sent away the multitude and tooke shippe and came into the partes of Magdala 31. And he departed againe from the coastes of Tyrus and Sidon and came vnto the sea of Galile through the mids of the coastes of Decapolis 32. And they brought vnto him one that was deafe and stambered in his speache and praied him to putte his hand vpon him 33. Then he toke him a side from the multitude and putte his fingers in his eares and did spitte and touched his tong 34. And loking vp to heauen he sighed said vnto him Ephata that is Be opened 35. And straight way his eares were opened and the stringe of his tongue was losed and he spake plaine 36. And he commanded them that they should tel no man but how much soeuer hee forbadde them the more a great deale they published it 37. And were beyond measure astonied saying Hee hath done all things well hee maketh bothe the deafe to heare and the dumme to speake Marke 8. 1. In these daies when there was a very great multitude had nothing to eat Iesus called his disciples to him and said vnto them 2. I haue compassioÌ„ on the multitude because they haue now continued with me 3. daies and haue nothing to eat 3. And if I send theÌ„ away fasting to their owne houses they would saint by the waye for some of them came from farre 4. TheÌ„ his disciples answered him how can a man satisfie these with breade here in the wildernesse 5 And he asked them howe many leaues haue yee And they sayde seuen 6. Then he commanded the multititude to sit downe on the ground and he toke the 7. loaues gaue thanks brake them and gaue to his disciples
the Messias For they imagined another matter of the resurrection then Christe meant as appeareth by Marke They disputed amongst themselues what the rising againe from the dead should meane It may be that that fable began then to spring which is holden at this day for a certain Oracle amongest the Rabbines that the comming of the Messias shoulde not be after one maner for first it should be meane and base but shortly after his royall and kingly dignitie should followe And this errour hath some colour of likelihoode in it for it sprange of a true principle The Scripture declareth that the Messias shoulde come twise for it promiseth that he should be a redeemer that should with the sacrifice of hymselfe wash away the sinnes of the world And to this purpose doe belong those prophesies of Zach. 9. 9. Reioyce O Sion Beholde thy king commeth poore sitting vppon an Asse c. and of Isai 53. 2. He hath neither fourme nor beauty when we see him hee was without fourme and like to a Leper that we shoulde not desire him Then he proposeth him as a conquerour of death who shoulde make all things subiecte vnto him But we see howe the Rabbines doe depraue the sincere doctrine of the scripture with their inuentions And as all things were very much corrupted at the comming of Christ so it is to be supposed that the people had this fansie also amongst them It hath bene shewed twise or thrise howe grossely they erred about the person of Elias It may be that they also meant maliciously and subtilly vnder pretence of Elias to derogate from Christe For when as Elias was promised as a forerunner to the Messias who shoulde prepare the way before him it was easie for them to lay this preiudice vppon Christ that he came without Elias euen as the deuill at this day enchaunteth the Papistes almoste with the same subtletie that they should not looke for the day of iudgement vntill that Elias and Enoch should appeare It may verily be supposed that the Scribes hadde deuised this snare of purpose that they might discredite Christe as if he wanted the chiefe signe and note of the Messias 11. Certainly Elias must come VVe haue shewed other where whereof this errour sprang among the Iewes For in restoring the decaied estate of the Churche Iohn Baptist should be like to Elias and Malachi gaue that name also vnto him that was rashly taken of the Scribes as if that the same Elias the Thesbite should returne againe into the world Nowe Christe declareth that Malachie prophesied nothing in vaine but that his prophesie was naughtily wreasted to an other purpose as if hee should haue sayde the promisse of the comming of Elias was true and it was also fulfilled but now haue the Scribes refused Elias whose name only they doe obiecte falsly against me And the reformation is attributed to the Baptist not that he perfourmed the same but because that in a continuall course he deliuered that to Christ as from hand to hand to be perfourmed which he had begon And because the Scribes had reiected Iohn without a cause christ admonisheth his disciples that ther is no cause why they shoulde be hindered with their craftie deceitâ— further it must seeme no strange thing vnto them if they take the same liberty to reiect the maister that they did before to reiect the seruant And least any man should be troubled with the straungenesse of the matter the Lord declareth that they were both foretolde in the scriptures namely that the redemer of the world should be reiected of the false and vngodly teachers aswell as Elias his forerunner was Math. 17. Marke 9. Luke 9. 14 And when they were come to the multitude there 〈◊〉 to him a certaine manne and kneeled downe to him 15. And sayd master haue pitye on my sonne for hee is â—uâ—atike is sore vexed for ofttimes he falleth into the fire and ofttimes into the water 16. And I brought him to thy discâ—ples and they could not healâ— him 17. Then Iesus answeared and sayde O generation faith lesse and croked how long nowe shal I be with you how long now shall I suffer you bringe him hither to mee 18. And Iesus rebuked the deuil he weÌ„t out of him and the childe was healed at thâ—◠〈◊〉 14. And when hee came to his disciples he sawe a great multitude about them and the Scribes disputing with them 15. And straight way all the people when they behâ—ld him were amased and ranne to him and saluted him 16. Then hee asked the Scribes what dispute you among your selues 17. And one of the companye aunsweared and sayde maister I haue brought my sonne vnto thee which hath a dâ—mme spirite 18. And where soeuer hee takeh him hee teaâ—eth him and hee 〈◊〉 and 〈◊〉 his teethe and pinâ—th awaye and I spake to thy disciples that they should cast him out and they coulde not 19. Then he answeared him and sayde O faithlesse generation how long nowe shall I suffer you Bringe him vnto one 20. So they brought him vnto him and assoone as the spirite sawe him hee taâ—e him and hee fell downe on the ground â—alowing and foâ—â—inge 21. Then he asked his father Howe longe time is it since he hath 〈◊〉 thus And he sayde of a childe 22. And oft times hee 〈◊〉 him into the fire and into the water to destroy him but if thou canst do any thing helpe vs and haue compassion vppon vs. 23. And Iesus sayd vnto him If thou canst beleue it all things are possible to hym that beleeueth 24. And straightâ—waye the father of the childe crying with tearesâ— sayde Lorde I beleeue helpe my vnbeliefe 25. VVhen Iesus sawe that the people came running togither he rebuked the vncleane spirite saying vnto him Thou dumme and deafe spirite I charge thee come out of him and enter no more into him 26. Then the spirit cried and rent him â—ore and came out and hee was as one deade in so much as many said he is deade 27. But Iesus tooke his hande and lift him vppe and he arose 37. And it came to passe on the next day as they came downe from the Mountaine muche people mette him 38. And behold a man of the companye cried out saying master I beseethe thee beholde my sonâ— for he is all I haâ—e 39. And 〈…〉 him that he femeth and with muche â—ayne departeth from him when hee hathe bruised him 40. Nowe I haue besoughte thy disciples to caste him out but they could not 41. Then Iesus answered and sayd O generation faithles croked how long nowe shall I be with you and suffer you being thy sonne hither 42. And whiles he was yet comming the deuill rent him and tare him and Iesus rebuked the vncleane spirite and healed the childe and deliuered him to his father 43. And they were al amased at the mighty power of God Because that Marke is fuller and setteth downe the seuerall poyntes plainly we will
of the place appertaineth to the common faith of the whole Church 21. This kinde goeth not out In this saying Christ doth not reproue their sluggishnesse that they might know that they had neede of no common faith for otherwise they might haue excepted that they were not altogither without faith Therefore the meaning is that euery faith sufficeth not when the battoll is to be fought hotly with Sathan but it requireth strong forces And he prescribeth prayer as a remeady to the weakenesse of faith whereunto he adioyneth fasting as a helpe You sayeth he tender exorcistes come foorth as it were to fight with a shadow or to a battell in sport but you haue to deale with a stout champion who will not be ouercome but with a great and sharpe fight Therefore faith must be stirred vp with prayer and because you are slow and colde to prayer the helpe of fasting must be also added Hereby it doeth euidently appeare howe ridicoulously the Papists doe of fasting make a medicine to driue away deuils when as the Lorde applieth it to no other purpose then to stirre vppe a desire to prayer VVhen as he sayeth that kinde of deuil can not be cast foorth by any other meanes then by praier and fasting the meaning is where as Sathan hath taken deepe rootes and hath hadde a long possession or where he walketh with an vnbrideled libertye it will be harde and muche a doe to gette the victorie and therefore wee must striue with all our forces Math. 17. Marke 9. Luke 9. 22. And as they abode in Galile Iesus said vnto them the sonne of man shal be deliuered into the handes of men 23. And they shal kill him but the third day shal be rise againe and they were very sorie Math. 18. 1. The same time the disciples came vnto Iesus saying VVho is the greatest in the kingdome of heauen 2. And Iesus called a little childe vnto him and sette him in the midst of them 3. And sayde verâ—ly I say vnto you except yee be conuerted and become as little children yee shall not enter into the kingdome of heauen 4. VVho soeuer therefore shall humble himselfe as this little childe the same is the greatest in the kingdome of heauen 5. And who soeuer shal reâ—â—lue suche a little childe in my name receiueth me 30. And they departed thence went through Galile and he woulde not that any should haue knowen it 31. For he taught his disciples and sayd vnto them the sonne of man shal be deliuered into the hands of men they shal kil him but after that he is killed he shall rise againe the third day 32. But they vnderstoode not that saying and were afraide to aske him 33. After he came to Capernaum and when hee was in the house hee asked them what was it that yee disputed among you by the way 34. And they held their peace for by the way they reasoned among themselues who shoulde be the chiefe 35. And he sate down and called the twelue said to them If anye manne desire to bee first the same shal be last of al and seruaunt vnto all 36. And he toke a litle childe and sette him in the middes of them and tooke him in his armes and said vnto them 37. VVho soeuer shal receiue one of such little childrenne in my name receiueth mee and whosoeuer receiueth mee receiueth not mee but him that sent me 43. And whiles they all wondered at all things which Iesus did he sayd vnto his disciples 44. Marke these wordes diligently for it shall come to passe that the sonne of manne shall be deliuered into the handes of men 45. But they vnderstoode not that woord for it was hidde from them so that they could not perceiue it and they feared to aske him of that worde 46. Then there arose a disputation among them which of them shoulde be the greatest 47. VVhen Iesus sawe the thoughtes of their heartes hee tooke a little childe and sette hym by him 48. And said vnto them VVho soeuer receiueth a little childe in my name receiueth me and who soeuer shall receiue me receiueth him that sent me for he that is least among you all he shal be great 22. As they abode in Galile The nearer the time of his death approched the oftner Christe warneth his disciples least that fearfull sight shoulde weaken their faith This speache was vsed a little after that the myracle was wrought For Marke sayth that he went from that place into Galile that he might liue quietly there in the meane time for he had determined to come to Ierusalem at the solemne day of the sacrifice because he was at the next Passeouer to be offred vp himself And though they had bene often admonished of this matter before yet they are no lesse troubled then if they neuer hadde heard any thing of it before The opinion which they had taken before doth so much preuaile as that it darkeneth their minds in the most cleare light The Apostles had imagined amoÌ„gst themselues that the kingdom of Christ should be quiet pleasant they thought that assoone as it should be shewed foorth it should be receiued with the allowance of all men there was nothing more incredible then that the Priests and Scribes others the chief of the church shuld be against it Therefore they being in errour doe not admit any thing that is sayde on the contrary parte for Marke sayeth they knewe not what the Lorde meant But whereof commeth this ignorance when as his Worde was so manifest and so plaine but that that vaine illusion hadde couered their mindes as with a vaile that they durst not aske any further thoughe it maye bee partly attributed to a certayne reuerence yet I thinke not but that they helde their peace as men being oppressed with sorowe and stricken with that absurdity which they had imagined to theÌ„selues VVherfore this shame is not altogither to be praised which nourished a perplexed dout a corrupt sorow In the meane while a secreatseede of godlines rather then any manifest knowledge of the truth tied them to Christ that they shuld not depart froÌ„ his schole There was some beginning or rote of faith of true vnderstaÌ„ding planted in their harts so that this zeale of following Christ was far from that implicite faith of the papists but because they had not as yet proceded so far in the knowledge of the nature of the kingdome of God and of the promised renewing in Christ I doe say that the desire of godlinesse did rather appeare in them then any certaine knowledge Heereby we gather what was in them worthy either of praise or of reprehension But though their blockishnesse is not to be excused yet there is no cause why we shoulde maruel that so expresse and euident a declaration of the crosse and ignominie of the master was vnto them as a riddle not onely because it was contrary to the glory of the sonne of God to
soeuer their vnaduised heat doth carie them and I would this had ben better heard heeretofore But I knowe not with what enchantments of Sathan their eares were stopt that against nature and as it were in despite of God they would lay vppon themselues that snare of perpetuall single life whome God hadde called to marriage after their miserable soules are so caught in the deadly snare of a vowe so that they would neuer out of that pitte Mathew 19. Marke 10. Luke 18. 13. Then were brought to him little children that he shoulde put his handes on them and praye and the disciples rebuked them 14. But Iesus sayde Suffer the little children and forbid them not to come to mee for of suche is the kingdome of heauen 15. And when hee had putte his hands on them he departed thence 13. Then they broughte little children to him that hee shoulde touche them and his disciples rebuked those that broughte them 14. But when Iesus sawe it he was displeased and sayde vnto them Suffer the little children to come to me and forbid them not for of suche is the kingdome of God 15. Verilye I saye vnto you who soeuer shall not receiue the kingdome of God as a little childe shall not enter therein 16. And he tooke them vppe in his armes and put his handes vppon them and blessed them 15. They brought vnto hī also babes that hee shoulde touche them And when his disciples saw it they rebuked thē 16. But Iesus led them vnto him and sayd suffer the babes to come vnto me forbid them not for of suche is the kingdome of God 17. Verily I say vnto you who soeuer receiueth not the kingdome of God as a babe he shall not enter therein This hystorie is very profitable because it teacheth that Christe doeth not onely receiue them which doe willingly come to him by the motion of a holy desire and faith but also them which by reason of their age feele not howe greatly they do neede his grace There is as yet no vnderstanding in these little children that they should desire to be blessed yet hee receiueth them louingly and kindly and with a solemne manner of blessing he consecrateth them to his father Their purpose also which brought the children to Christe shoulde be obserued for except they had a stedfast perswasion in their mindes that he had the power of the spirit in his hand to powre out vpon the people of God it had ben absurd to haue brought children to him VVherefore it is not to be doubted but that they desired that his grace might be bestowed vpon them Therfore for the amplifying of the matter Luke addeth this worde Also as if he should haue sayd after they had tried howe many wayes he holpe them that were growen in yeares they hoped also that children shuld not go away from him altogither void of al the gifts of the spirit if he shuld lay his hāds vpon thē Also the laying on of hands as we sayd otherwhere was an ancient and solemne maner of blessinge amongst the Iewes therefore it is no maruel if they desire Christ to pray for their childrē by vsing that solemne ceremonie Yet by the way when the greater blesseth the lesse Heb. 7. 7. they giue vnto him the honour of a great Prophet 13. The disciples rebuked him If a Diademe had beene set vppon his head they had willingly and with great reioycing accepted it because that as yet they knew not his proper office But now they account it a thing vnwoorthy his person to receiue children and their errour wanted not a coloure for what businesse hathe so great a Prophet and the sonne of God to do with children But here we learne that these iudges were not vpright which estemed of Christ after the vnderstanding of their owne flesh for thereof it commeth to passe that they woulde spoile him of hys proper gifts and againe wold attribute vnto him vnder pretēce of honor those things which belonged not vnto him From hence sprang a great heape of superstitions whiche brought a fained Christ into the worlde VVherefore lette vs learne not to thinke otherwise of him then he hath taught nor to put any other person vpō him thē was put by the father VVe see what befell in popery they thought that they yeelded great honour to Christ if they should bow themselues before a crust of bread a stinking abhomination before God Againe because they thought it not honorable enough for him to supply the place of an aduocate for vs they created for them an innumerable sort of patrons but by this meanes the honour of the mediatour was taken from him 14. Suffer little children He testifieth that he is willing to receiue children and then taking them in his armes he not onely embraceth them but also putting his handes vpon them he blesseth them VVhereby we gather that his fauour also reacheth euen vnto this age Neyther is it any meruaile For when as the whole stocke of Adam is shutte vp vnder the guiltines of death it is necessary that all frō the greatest to the leaste should perish but those which the one redeemer doth delyuer But to driue away that age from the grace of redemption should be too much crueltie therefore we doe not vnaduisedly hold out this buckler against the Anababtistes They deny Baptisme to infantes because they are not capable of that misterie which is there signed VVe doe except of the other side sith Baptisme is a pledge and figure of free forgiuenesse of sins and also of adoption vnto God it may not be denyed to infantes whō God adopteth and washeth with the bloud of his Sonne That they obiect that repentanace and newnesse of lyfe is there also figured is easily aunswered For they are renewed by the spirite of God for the measure of theyr age vntil by degrees in time conuenient that vertue whiche is hidden in them shall encrease and shew it selfe openly And that they contend that we cannot be otherwise recōciled to God and made heires of the adoption but by fayth we graunt this to be true of them that are growne in yeares but as concerning infantes this place proueth it to be false Certeinely this imposition of handes was not a iugling nor an ydle shewe neyther did Christ power forth his prayers into the ayre in vaine and he could not solemnly offer them vnto GOD but that he woulde graunt his prayers without exception And what should he requeste for them but that they might be receiued amongst the Sonnes of GOD whereof it followeth that they were regenerate by the spirite into the hope of saluation And to be short his embraceing them declared that Christ accounted them of his flocke If that they were partakers of the spirituall giftes which Baptisme figureth it were absurd that they shuld be depriued of the outward signe Truely it is sacrilegious boldnes to driue them farre from the sheepefolde of Christ whom hee nourisheth in his owne bosome
so hard entraunce into the kingdome of heauen for it is a common disease almost of all men to trust in their riches This doctrine is also very profitable for al men namely to rich men as that they being admonished before of their daunger should take heede to poore men that they shuld be content with their estate and not so couetously desire that which wil be more to their harm then to their gain It is certeine that riches of it selfe doe not hinder vs from following but such is the corruption of man that they which haue aboundance can scarsly escape from drowning themselues therein So that they which flow with riches are holden bound by Sathan as it were in chaines that they shuld not look vp into heauen nay they entrench bind and enthrall thēselues wholly to the earth The similitude of the Camel which he addeth a litle after amplifieth the difficultie for it declareth that rich men do swell are more puft vp with prid vain boldnes so that they cannot suffer thēselues to be brought into such straites as God doth keepe his childrē I thinke that by this word Camel is rather noted a great rope for a shyp then a beast 25. And when his disciples heard it The disciples doe meruale for this should not make vs a litle carefull considering that riches doe stoppe vp the entraunce into the kingdome For which way soeuer we shall turne our eyes a thousand stops will set themselues against vs. But let vs note that they were so amased that yet they fledde not from the doctrine of Christe He of whom mention was made euen now dealt otherwise for the streightnesse of the commaundement so feared him that he diuorced himselfe from Christ but though these men be amased and doe ask who then can be saued yet they bend not theyr course an other way but desire to vanquishe their doubtful hope So it shall profit vs to feare the threatninges of GOD so ofte as hee denounceth anye harde or fearefull thinge so that our myndes faynte not but rather bee styrred vppe 26. VVith men this is vnpossible Christ doth not altogether sette theyr mindes free from all care because it was profitable for them to vnderstand how hard it is to ascend into heauen First that they might imploy al their endeuours to this purpose then that they distrusting themselues might seeke for helpe from heauen VVe see how sluggish and carelesse we be VVhat shoulde befall if the faythfull shoulde thinke that they should walke pleasauntlye through a softe and pleasaunt playne for recreation This therefore is the cause why Christe dooth not extenuate the daunger that he might thereby put his disciples out of feare but rather encreaseth it For where as before hee had onely sayde that it was heard now he saith it is impossible VVherby it appeareth that they are very preposterous teachers which are so afrayd to speake hardly that they giue lybertie to the sluggyshe fleshe But it were better to follow the rule of Christe who so tempereth his speach that he might teach men that are throwne down in thēselues onely to repose themselues in the grace of GOD and withall that hee myght stirre them vppe to prayers So hee dooth wisely helpe the infirmity of menne not by attributing any thing vnto them but by stirring vp their mindes to hope in the grace of God And by this aunswere of Christ is that generall rule refelled which the Papists gathered out of Hierom. VVhosoeuer shal say that the law is hard to be kept let him be accursed For Christ doth plainly declare that it is not possible for men to keepe the way to saluation but so far as the grace of God doth helpe and direct them Math. 19. Mark 10. Luke 18. 27. Then answered Peter and said to him Beehold we haue forsakē al followed thee what shall we haue 28. And Iesus said vnto them verely I say to you that when the son of man shall sitte in the throane of his maiestie yee which followed me in the regeneration shall sitte also vpon the twelue throanes and iudg the twelue tribes of Israel 29. And whosoeuer shall forsake houses or brethrē or sisters or father or mother or wife or children or landes for my names sake he shall receiue an hundreth folde more and shal enherit euerlasting life 30. But many that are first shal be last and the last shal be first 28. Then Peter beganne to say vnto him Loe wee haue forsaken al and haue folowed thee 29. Iesus aunswered and said verelye I saye vnto you there is no man that hath forsaken house or brethren or sisters or father or mother or wife or children or landes for my sake and the Gospels 30. But he shall receiue an hundred folde nowe at this presente houses and brethren and sisters and mothers and children and landes with persecutions and in the world to come life euerlasting But many that are first shall be last and the last first 28. Then Peter said Lo wee haue left al and haue folowed thee 29. And he said vnto them verely I saye vnto yo◠there ◠no man that hath left house of parents or brethren or wyfe o◠children for the kingdome of Gods sake 30. VVhiche shall not receiue muche more in this worlde and in the world to come lyfe euerlasting Luke 22. 28 And ye are they which haue continued with me in my temptations 29. Therefore I apppoynt vnto you a kingdom as my father hath appoynted vnto me 30. That yee may eate drink at my table in my kingdome and site on seates and iudge the twelue tribes of Israel Peter dooth secretelye compare himselfe and the other disciples with that rich man whom the world had alienated from Christ. And because they ledde a poore and wandring lyfe not without reproofe and troubles neither did there appeare anye shewe of a better estate in tyme to come hee demaundeth and not without cause whether they haue lefte all and followed Christ in vaine For it were an absurd thing for them to be spoiled not to be better recōpenced by the Lord. But what were those al thinges For when as they were base and poore men they scarse had a house to leaue therefore this bragging might seeme to be ridiculous And certeinly experience sheweth howe greatly menne doe commonly esteeme of theyr dueties towardes GOD. As at this day they which were almost ready to begge in popery do proudly cast forth that they haue lost much for the cause of the Gospell yet the disciples may be excused for though their estate was neuer gorgious yet they lyued at home of their handy occupation◠as the richest of them all And wee knowe that poore menne accustomed to a quiet and honeste life are hardlyer drawn from their wiues and children then those men which are caryed by ambition or that are drawne hether and thether with the blaste of prosperitie And except there had beene some reward layde vp for them
they did very fondly to chang the manner of their life But as they were in this behalfe to be excused yet herein they offended that they desire now to see triumph when they had not yet gone throgh the warfare If at any time wee doe loath and bee vnpacient that the time or tryumph is delayd let vs learne first to consider the solaces wherewith the Lorde asswageth the bitternesse of the crosse in this world then to stirre vp our selues with the hope of eternal life For in these two poynts is the answere of Christ contained MAT. 28. Verely I say vnto you Least the Disciples should think they had lost their labour and repent them of the course they had begunne Christ teacheth them that the glory of his kingdom which as then was hidde should be reuealed as if he should saye there is no cause whye you should faint at this your base estate For I who doe scarsly lye amongste the meanest will at the length ascend into a throane of maiestie Therefore beare a litle vntill the time of manifesting of my glory shall come But what doth he then promise them Namely that they shal be fellowes of the same glory For by giuing them throanes wherin they shuld iudge the twelue tribes of Israel he compareth them to Ambassadours or to chiefe counsellers and presidentes whiche haue the chiefe seates in the kingly assembly VVee know that the Apostles were chosen twelue in number that so it might be declared that God by the sending of Christe would gather togeather the dispersed remnauntes of his people This was the chiefe dignitie but as yet it was hidden therfore Christ deferreth their desires vnto the last manifestation of his kingdome that then they might receiue the fruit of their election yet it is not to be doubted but that Christ spak in this place of the latter day In the regeneration Some doe referre this poynt to that which followeth in the text So regeneration should be nothing else but the newnesse which should followe our restoring while that which is mortall shall be swallowed vp of life and our weake body shall be made like to the heauenly glory of Christ. But I doe rather referre this regeneration to the first comming of Christ because the world beganne then to be renewed and the Church sprang vp out of the darknesse of death into the light of life And this manner of speaking is found euery where in the Prophetes and dooth very well agree with the cyrcumstaunce of this place For the renewinge of the Churche so often promised made them hope for some greate happines when as the Messias should appeare Christ therefore that he might take away that errour distinguisheth betweene the beeginning and the end of his kingdome LVK. 28. You are they Though Luke seemeth to report this speach of Christ diuersly and as if it were spoken at an other time yet I thinke not otherwise but that it appertaineth to this time Neither is there set downe a continuall Sermon or speach of Christe but diuerse sentenses sette togeather without regard of the order of the tyme as shal againe be sayde a little after But he vseth moe wordes then Mat. for sith the Apostles followed him in his temptations and continued constant hee saieth that they shall also be partakers with him of his glorye It is demaunded what hee meaneth by these his temptations I thinke that hee meante those troubles wherewith GOD generallye exercised him and hys Apostles And hee dooth verye aptlye vse this worde Temptations for euen accordinge to the sense of the humane nature his faith and patience was proued 29. I appointed vnto you a kingdom Hee doth not onlye make them rulers here but kings for he imparteth with them the kingdome which he receiued of his father But there is a great vehemēcy in that word I appoint that they shuld not with a rash and hotte desire make too much haste to possesse that kingdom wherof he only had the lawful autoritie of ordaining and he exhorteth thē to patience by his example For though his father had made him a king yet he is not presently placed in his glory nay he humbled himself and through the shame of the crosse he obtained the kingly honour To eate to drink vpon his table is metaphorically put for this that they should be fellowes of al his glory MAT. 29. VVhosoeuer shal forsake After he had stirred vp their mindes to hope for the life to come he also encourageth them with present comfortes and confirmeth and strengthneth them to beare the crosse For though God suffreth his to be much afflicted yet he doth neuer forsake them but he will recōpence their sorowes with his helpes Neither doth he onely speake to his Apostles but taking this occasion he generally directeth his speach to all the godly This is the summe they that shal willingly lose al things for Christes sake shall yet euen in this life bee more blessed then if they had kept al but the chiefe reward is laid vp for them in heauen Yet that promise of recompensing of an hundred fold seemeth not to agree with that we see in experience For they which for the most part are spoiled of parentes or children and other kinsmen or are depriued of their wiues and robbed of their goodes for the testimonye of Christ are so farre from recouering their owne goodes that as people without company and forsaken they should painefully and hardly trauell in banishment with great want and pouertie I answere if any man doth rightly esteeme the present grace of God wherwith he comforteth and lifteth them vp in their miseries he wil graunt that it is rightly preferred before al the riches of the world For though the vnfaithfull doe flourish yet because they knowe not what shall become of them to morow it is necessary that they shoulde alwayes be doubtfull and afrayde neither can they otherwise enioy their pleasures but that after a sort they are amased at themselues In the meane season God maketh his mery so that the litle good which they enioy is more worth vnto them and farre more pleasaunt then if without Christ great abundance of goodes shuld flowe vppon them In which sense I take that word was added in Mark with persecutions as if Christe shoulde haue saide though the godly in this world doe alwaies suffer persecutions and that the crosse doth alwayes cleaue as it were to the backe of them yet the sauce of Gods grace is so sweete which maketh them so mery that their estate is more to be desired then the pleasures and dainties of kinges 30. Many that are first This sentence was added to teach vs to shake off the sluggishnes of the flesh The Apostles hasted now to the reward when as they were scarse come forth into the race And wee all are of this disposition almost that if we haue passed one month in seruice we all desire to be rewarded and set at libertie as if we had
that doeth come to passe so oft as mortal man will be accounted a father of himselfe without God when as all degrees of kinred doe depende of God alone through Christ and they doe so agree amongest themselues that God is properly the onely father of all menne So the former sentence of the maistershippe of Christe is againe rehearsed the seconde time that we might know this to be the lawful order if God alone doe rule and enioy a fatherly right and authority ouer all menne and Christ woulde haue all menne subiecte and become disciples to his doctrine As it is sayde other where that Christe is the onely head of the Churche Ephes. 1. 22. because that it is meete that the whole body be subiect and obedient to him 11. But he that is the greatest amongest you In this sentence he declareth that he doeth not Sophistically quarrell about woordes but hath rather respecte to the matter least any manne forgetfull of his estate should take vppon him more then is meete Therefore he sayeth that the greatest dignity in the Churche is not to rule but to minister VVho soeuer keepeth himselfe in this measure robbeth neither God nor Christe of any thing what title soeuer he haue So againe that authority whiche derogateth from the maistershippe of Christe doeth pretende the title of a seruaunt in vaine For what profiteth it the Pope when hee hath oppressed poore soules with tyrannous lawes to call himselfe the seruaunt of the seruants of God but that he might openly rise vppe against God and opprobriously laugh menne to scorne But as Christe doeth not stande vppon woordes so hee gaue this precise commaundement to his Disciples that they should not aspire nor desire to clime higher that they may equally maintaine a brotherly fellowship vnder the heauenly Father and that they which do excell in honour shoulde become seruaunts to others Hee addeth that notable sentence whych is expounded in an other place He that exalteth hymselfe shall be brought lowe c. Mathew 23. Mar. 12. Luke 11. 13. VVe therfore be vnto you Scribes Pharisies hypocrites because ye shut vp the kingdome of heauen before menne for yee your selues goe not in neither suffer yee them that would enter to come in 14. VVoe be vnto you Scribes and Pharisies hypocrites for yee deuoure widowes houses euen vnder a colour of long prayer wherefore yee shall receiue the greater damnation 15. VVoe bee vnto you Scribes and Pharisies hypocrites for yee compasse sea and lande to make one of your profession and when hee is made yee make him two folde more the childe of hell then you your selues 40. VVhich deuoure widowes houses euen vnder a colour of longe prayers These shall receiue the greater damnation 52. VVoe be to you interpreaters of the lawe for yee haue taken away the key of knowledge yee entred not in youre selues and them that came in yee forbade Luke 20. 47. which deuour widows houses euen vnder a coloure of longe prayinge these shal receiue greater damnation Hee inueigheth yet more sharpely againste them and hee doeth it not so muche for their cause as that he might call backe the common and simple people from their secte For though we see the vengeance of God against the reprobate proposed oft-times in the scripture that they might be the more inexcusable yet vnder the personne of them the children of GOD doe receiue profitable admonitions least they shoulde intangle themselues in the same snares of wickednesse but that they shoulde beware of the like destruction For when the Scribes hauing ouerthrowne the woorshippe of GOD and corrupted the doctrine of godlinesse woulde beare no correction and in a desperate madnesse opposed themselues to the destruction of themselues and the whole people againste the redemption profered it was meete that they shoulde be made odious and detestable to all menne Thoughe Christe did not so muche respecte what they hadde deserued as what was profitable for the rude and vnlearned people For his will was at the ende of his life to leaue some solemne testimonie that no manne might but he which wittingly and willingly woulde be deceiued by those vngodly knaues And wee knowe what a hinderaunce the foolish reuerence of the false teachers was to the simple least they shoulde bee deliuered from errours The Iewes were then defiled with false doctrine yea they hadde drunke vppe many superstitions euen from their infancie Sith it was a difficult and hard matter of it selfe to drawe them backe into the way they were moste hindered by a preposterous opinion whiche they hadde conceiued of the false teachers for that they thought the false teachers to bee the lawfull pastours of the Churche the chiefe maisters of the woorshippe of GOD and pillers of godlinesse Adde also that they were so bewitched that they coulde scarce be drawen from thence but by a violent feare Therfore Christe denounceth the horrible iudgement of God againste them not that hee might heale the Scribes but that hee might driue the rest by feare from their deceitfull practises As at this day wee are enforced to thunder the sharplyer againste the Popishe cleargie not for any other cause but that they which are apte to bee taught and not altogither cast awaye shoulde giue eare to their saluation and being smitten wyth the iudgement of GOD shoulde breake those deadly superstitious snares wherein they are holden prisonners VVhereof it may be gathered that their tender daintinesse is crueltie whiche are troubled with our earnest vehemencie It displeaseth them that the wolues shoulde bee so sharpely and hardly handled whiche doe daily seeke to kill and to deuoure the sheepe and yet they see the miserable sheepe deceiued with a vain pomp cast themselues willingly into the wolues â—awes except the Pastour who desireth that they shoulde be safe and endeuoureth to deliuer them from destruction shoulde driue them away wyth a loude crying voice Therefore the purpose of Christe must bee remembered that we after hys example might seuerely threaten those wicked deceiuers cry out aloud against them that who soeuer are curable might flee from them for fear of destruction For thoughe the ennemies of the truthe doe not profitte thereby yet they must be cited to the tribunall seat of God and others must be warned that the same cursse is ready to fall vppon them if they depart not speedily from that wicked company 13. You shutte vppe the kingdome of heauen Christ pronounceth a cursse against them because they peruerte their office to the generall destruction of all the people For sith the gouernment of the Churche was in theyr handes they shoulde haue beene as porters of the kingdome of heauen For where vnto belongeth religion and sacred doctrine but to open the heauens for vs For we knowe that all mankinde is banished from God and shutte out of the inheritance of eternall saluation And the doctrine of godlinesse is as the gate whereby we enter into life therfore the scripture sayeth Metaphorically
downe this their foolish arrogancye doth not onely say that they are no better then other nations beecause that God hath vouchsafed to send Prophetes and notable interpreters of hys wisdome vnto them but he proueth that this grace being abused shal be their greater rebuke and the more to theyr destruction for the purpose of GOD was farre otherwyse then they imagined namelye that hee might make them the more inexcusable and that the heape of their wicked malice might be brought to the full height as if he should haue said you doe verye fondlye and foolishlye pretende this as an honour to you that God hath sent you Prophetes For God hath determined another thing in his secrete iudgment that by this continuall course of calling of them so louingly he might openly discouer your wicked obstinacy and that he might when he hath brought the same to passe destroy the children and the fathers togeather As concerning the wordes the sentence in Matthew wanteth somewhat the sense wherof must be supplied out of Lukes wordes He numbreth the Scribes and the wise men with the Prophetes that he might amplifie and set forth the grace of God VVhereby their vnthankfulnesse dooth the more appeare that when GOD had omitted no meanes that might serue for their destruction yet it preuailed nothing Luke for the Scribes and wise menne placeth the Apostles but the sense is all one This place doth also teach that God dooth not alwayes saue menne so oft as he sendeth his word vnto them but his will is that it shall be preached to the reprobate whom he knoweth to be obstinate that it might be vnto them a â—auour of death vnto death The word of GOD is of it selfe and of the owne nature holsome and calleth all menne generallye to the hope of eternall life but because that all menne are not moued inwardlye neyther dooth GOD open the eares of all menne to be short because that all menne are not renewed by repentaunce nor brought to obedience whosoeuer doe refuse the worde of God doe by their vnbeliefe turne it to their destruction and make it deadly to them VVhen God knoweth before that it shall come so to passe he doth purposely send his Prophets vnto them that he may cast the reprobate headlong into the greater destruction as hee declareth more at large Isay 6. 10. I graunt that this agreeth not with the reason of manne as we see the wicked contemners of God doe take a iolly occasion to barke out that God as some cruell tyrant should delight himselfe in the greater destruction of menne whom without hope of profiting he doth wittinglye and willingly blinde and harden more and more But God doth by such instructions teach the faythfull modestie Therefore let vs learne this sobrietie fearefully to reuerence that which passeth our vnderstanding They which doe say that the foreknowledge of God is no hinderaunce but that the vnbeleeuers may bee saued they doe fondly excuse God with a vaine defence I graunt that the reprobate doe not seeke their owne death beecause that God foresawe that it should be so and therefore their destruction cannot be ascribed to his foreknowledge but I say that the righteousnesse of God is not thus rightly defended for it may be presently obiected that it is in the power of GOD that they doe not repent beecause that the gyfte of fayth and repentaunce is in his hand This maye also be obiected what the meaning of this should be that GOD of sette and deliberate purpose appoynteth the light of his word to blinde men why is he not contented simply with the destruction of them that are appointed to eternall death but would haue them perish twise or thrise There is no other aunswere to be made but to giue this glory to the iudgementes of God that we may cry with Paule that it is a profounde and vnsearchable depth Romanes 15. 33. But it is demaunded howe GOD should say that the prophesies were giuen to the Iewes for their destruction when as his adoption did alwaies flourish effectually in that nation I answere when as onely a smal remnaunt embraced the worde by faith to saluation he speaketh here of the greater nuÌ„ber or of the whole bodye as where Iesaias 8. 61. foretelleth the generall destruction of that nation hee is commaunded to seale vppe the lawe of God amongst the disciples Therefore we must knowe that as ofte as the Scripture iudgeth the Iewes to eternall death the remnauntes are alwayes excepted in whom the Lorde preserueth some seede beecause of his owne free election 35. That vppon you may come all the righteous bloud Hee dooth not onelye take from them that which they wrongfully toke to themselues but hee teacheth that the Prophetes were giuen them altogeather to an other end that no age might be free from the sinne of rebelling against God For the Pronowne you doth generallye comprehende the whole nation from their beginning If any man would obiect that it agreeth not with the iudgement of God that the children should be punished for the offences of the fathers the answere is ready sith they ioined with them togeather in that vngodly conspiracy it must not seeme absurd if God generally punishing all men should cast the punishment due to the fathers into the bosome of the children Therefore the account of perpetual contempte is iustlye exacted and required of the whole nation and the punishment is laid vppon them at once though some of them liued at one age and others in another For as God by the long continuance of his patience stroue continually with the malice of the whole people so the whole people is woorthily founde guilty of stubbornnesse which would not be amended but continued euen to the last of it and as all those ages slewe their Prophets as if they had agreed vpon the same so it was meete that they should be called to a generall iudgement and that all those slaughters which were done with one consent should be reuenged vppon them all From the bloude of Abel Thoughe Abel was not slaine by the Iewes yet Christ imputeth his death vnto them because there was a certaine kinred of vngodlinesse betweene them and Caine otherwise that which he saieth coulde not agree that the righteous bloude euen from the beginning of the worlde was shed by this generation Caine therefore is accounted as the heade and the prince and author of the Iewish people for since they began to kill the Prophets they succeeded in his roume whose steps they followed Further hee nameth Zachariah not as if that he were the last martyr for the Iewes made not an ende then of murthering the Prophets but their boldnesse and rage rather encreased therby and their posterities which followed them made themselues druÌ„ken with the blud which their fathers had only tasted neither yet for that his death were more famous and knowne though the holye scripture reporteth the same but there is an other reason which is worthye to be noted
farthest partes of the round world before the last day of his coÌ„ming He declareth also the end of preaching that it may be for a testimoniall to all nations For thoughe God neuer left himselfe without witnesse Act. 14. 17. and gaue very speciall testimony to the Iewes of himselfe yet he gaue a testimonye in thys more notable then all the rest when hee reuealed himselfe in his Christe and therefore Paule sayeth 1. Tim. 2. 6. that he reuealed himself in due time because this was the time appoynted to call all the world to God Therefore we must learne that so ofte as the Gospell is preached God appeareth as it were openly and he directeth vs by this solemne lawfull course that we should not wander in darknesse we know not whether and that they which refuse to obey should be without excuse Then shall the ende come Some doe vnaptly apply this to the destruction of the Temple to the ouerthrow of the maner of worship appoynted by the lawe which should be vnderstode of the ende and the renewing of the world For because the disciples had ioyned those two togither as if the temple could not be ouerthrowne without the destruction of the whole worlde Christ answeareth to the question proposed and telleth them that there is a long and sorrowfull time of troubles at hande and that they should not hast to the price before they had gone through many conflictes and troubles Therefore this last clause must be vnderstode thus The end of the world shall not come before that I will exercise my Church with sharpe and painfull temptations For he opposeth himselfe against that vaine imagination which the Apostles hadde conceiued amongst themselues VVhereof it must be againe considered that there is not any certaine day appoynted as if that the last day shoulde presently follow the performance of those things which he foretolde euen nowe For all those things whereof we haue red before the faithfull haue tasted long agoe but Christ is not yet appeared But he had no other purpose but to teache his Apostles long sufferance which too hastily speeded to the heauenly glory as if he should haue sayd that their redemption was not so neare at hande as they imagined but that there shoulde be many croked turnings before Mathew 24. Marke 13. Luke 21. 25. VVhen yee therefore shall see the abhomination of desolation spoken of by Daniel the prophet standinge in the holye place lette him that readeth consider it 26. Then let them which be in Iudea flee into the mountaines 27. Lette him which is on the house toppe not come downe to fetch any thing out of his house 28. And he that is in the field lette not him retâ—urne backe to fetch his cloathes 29. And woe shall be to them that are with childe to them that giue sucke in those dayes 30. But pray that your flight be not in the winter neither on the sabboth day 21. For then shal be great tribulation such as was not from the beginning of the worlde to this time nor shall be 22. And except those dayes should be shortned there should no flesh be saued but for the electes sake those dayes shall be shortned 23. Then if any man shall say vnto you Loe heere is Christ or there beleeue it not 24. For there shall arise false Christes and false prophets and shall shew great signes wonders so that if it were possible they should deceiue the very eleâ—te 25. Behold I haue told you before VVherfore if they shal say vnto you behold he is in the desart goe not forth beholde he is in the secreat places beleeue it not 26. For as the lightning commeth out of the East shineth into the VVest so shal also the comminge of the son of man be 27. For where soeuer a deade carkasse is thither wil the Egles resort 14. Moreouer when ye shall see the abhomination of desolation spoken of by Daniel the prophet standing wher it ought not lette him that readeth consider it then let them that bee in Iudea flee into the mountaines 15. And let him that is vpon the house not come downe into the house neither enter therein to fetche any thinge out of his house 16. And let him that is in the field not turne backe againe vnto the thinges which he lefte behinde him to take his cloathes 17. Then wo shal be to them that are with childe and to them that giue such in those dayes 18. Pray therfore that your flight be not in the winter 19. For there shall bee in those dayes such tribulation as was not from the beginning of the creation whiche God created vnto this time neither shall be 20. And except that the Lord hadde shortened those dayes no flesh should be saued but for the electes sake which hee hathe chosen hee hath shortened those dayes 21. Then if any manne say vnto you loe heere is Christ or loâ— he is there beleeue is not 22. For false Christes shal rise and false prophets and shall shewe signes and wonders to deceiue if it were possible the very electe 23. But take ye heede beholde I haue shewed you all things before 20. And when you see Ierusalem besieged with soldiours then vnderstande that the desolation thereof is neare 21. Then let them which are in Iudea flee to the mountaines and let them whiche are in the middes therof depart out and leâ— not them that are in the countrey enter therein 22. For these be the daies of vengeance to fulfill all things that are wrytten 23. But wo be to theÌ„ that be with childe to them that giue sucke in thâ—se daies for there shall be great distresse in thys laÌ„d wrath ouer this people 24. And they shal fal on the edge of the sword and shal be ledde captiue into al nations and Ierusalem shal be trodâ—u vnder sote of the Gentiles vntil the time of the Gentiles bee fulfilled Luke 17. 22. And hee sayde vnto his disciples the dayes will come when yee shall desire to see one of the dayes of the sonne of maÌ„ and yee shall not see it 23. Then they shall say to you beholde heere or beholde there but goe not thither neyther followe them 24. For as the lightening that lighteneth oute of the one part vnder heauen so shall the sonne of man be in his day 25. But first muste hee suffer many thinges and bee reprooued of this generation 15. VVhen yee therefore shall see the abhomination Because it was a thing incredible as I sayd euen nowe that the temple and the citye of Ierusalem should be ouerthrowne and that the whole coÌ„mon wealth of the Iewes should be destroyed and also for that it might seme absurd that the disciples coulde not otherwise be saued but by separating themselues from that people with whome the adoption and the couenant of eternall life was laid vp as it were in pledge Christ coÌ„firmeth both the one and the other by the testimony of
there was no account made of Christe Pilate doeth willingly send hym ouer to Herode and in like maner Herode sendeth him backe to Pilate So at this day we see when iudges doe contende and striue for theeues and other wicked menne the children of God are contemptuously reiected as thinges of nought And the hatred of godlinesse doeth oft reconcile the vngodly togither that they which before could agree in nothing shuld conspire togither to extinguish the name of God And when the vngodly doe on euery side deliuer the children of God to deathe they doe not purchase mutuall friendshippe as wyth a great reward but that which they thinke moste vile they doe not hardly sticke at euen as if a manne shoulde cast a crust of bread to a dogge But Christ by abolishing discords should conclude another peace amongst vs namely that we being first reconciled to God might with a godly and holy consent partly help each others to maintain righteousnes partly that we myght striue in brotherly dueties and mutuall humanitie Mathewe 27. Marke 15. Luke 23. 15. Nowe at the feaste the gouernour was woont to deliuer vnto the people a prisonner whom they would 16. And they had then a notable prisonner called Barabbas 17. VVhen they were then gathered together Pilate sayd vnto them VVhether will you that I let loose vnto you Barabbas or Iesus which is called Christ 18. For he knewe well that for enuie they had deliuered him 19. Also when hee was sette downe vpon the iudgement seate his wife sent to him saying Haue thou nothinge to doe with that iuste manne for I haue suffered manye thinges thys daye in a dreame by reason of him 20. But the chiefe priestes and the Elders hadde perswaded the people that they shoulde aske Barabbas and should destroy Iesus 21. Then the gouernour aunsweared and sayde vnto them whether of the twaine will yee that I lette loose vnto you And they sayde Barabbas 22. Pilate sayde vnto them VVhat shall I doe then wyth Iesus whiche is called Christe They all sayd to hym Lette hym bee crucified 23. Then sayde the gouernour But what euill hath he done Then they cried the more sayinge Lette him be crucified 6. Nowe at the feast Pilate did deliuer a prisonner vnto them whomsoeuer they would desire 7. Then there was one named Barabbas whyche was bounde with his followes that hadde made insurrects on who in the insurrection had committed murther 8. And the people cryed a loude and began to desire that he would doe as he had euer done to them 9. Then Pilate answeared them and sayde VVill ye that I let loose vnto you the king of the Iewes 10. For he knew that the hie priestes hadde deliuered him of enuie 11. But the hie priestes hadde mooued the people to desire that he woulde rather deliuer Barabbas vnto them 12. And Pilate aunsweared and sayde againe vnto them VVhat will yee then that I doe with him whome yee call the kinge of the Iewes 13. And they cried againe Crucifie him 14. Then Pilate sayde vnto them But what euill hath he done And they cried the more feruently Crucifie him 13. Then Pilate called togither the hie priestes and the rulers and the people 14. And sayd vnto them Ye haue brought this manne vnto mee as one that peruerted the people and beholde I haue examined hym before you and haue founds no fault in this man of those thinges whereof yee accuse him 15. No nor yet Herode for I sent you to him and loe nothing woorthye of death is done to him 16. I will therfore chastice him and let him louse 17. For of necessitie he must haue lette one louse to them at the feast 18. Then all the multitude cried at once sayinge awaye with him and deliuer to vs Barabbas 19. VVhich for a certaine insurrection made in the citie and murther was cast in prison 20. Then Pilate spake againe to them willing to let Iesus louse 21. But they cried saying crucifie crucifie him 22. And hee sayde vnto them the thirde time But what euil hath hee done I finde no cause of deathe in hym I will therfore chastice him and let him louse 23. But they were instante with loud voyces and required that he might be crucified and the voices of them and of the hie prsestes preuailed 15. At the feast the gouernour was wont Here is now described to vs partly the vnappeaceable cruelty of the priests partly also the furious obstinacy of the people For it must nedes be that they both were wonderful madde who were not satisfied with conspiring of the death of an innocent mā except that also in despite of him they should set a thiefe at libertie Sathan so casteth the vngodly headlong that after they begin once to fall they doe abhorre no wickednesse be it neuer so detestable but as menne blinded and amased they heape sinnes vpon sinnes It is not to be doubted but Pilate that he might make them yelde for shame chose this most wicked man against whome Christ being opposed might be sette free And the hainousnesse of the crime whereof Barrabas was guilty should haue caused the people iustly to haue hated him that at the least by cōparison Christ might be set free But neither the priestes nor the whole nation are afraide of any shame but they desire that the seditious person and murderer should be giuen vnto them In the meane while we must consider the counsell of God whereby it came to passe that Christe as the worste of all men should be adiudged to the crosse The Iewes with a blinde furie doe rage against him but because that God had ordained him to be a sacrifice for the washing away of the sinnes of the world he also suffered him to be made inferiour to a theefe and a murtherer But to see the Sonne of God broughte to this poynte no manne can rightly consider it without great horrour and loathing of himselfe and detestation of his owne sinnes But hence also there springeth no small matter of comfort for Christ is therefore drowned in the depth of ignominie that by his deiection he might procure our ascension into the heauenly glory therefore was he accounted worse then the theefe that he myghte gather vs into the societie of the Angels of God This frute if it be rightly esteemed shall be enough and more then enough for the abolishing of the offence of the crosse Further in that the gouernour was wont at the peoples choyse to set some one of the prisoners louse on the feast daye it was an example foolishly and wickedly brought in to the manifest corruption of the woorship of God For there is nothing more vnseemely then to solemnise the holye dayes with freeing sinnes from punishment For God hathe therefore armed the magistrates with the sworde that they might seuerely reuenge those sinnes whiche cannot bee tollerated without the common daunger VVhereby it appeareth that hee woulde not be woorshipped with the violating of his
more dangerous then hypocrisie as for other causes so because it is a vice too too common There is almost no man that doth not like of himselfe and whiles that wee deceiue our selues with vaine flatterings we thinke that Gods eyes doe dasle aswell as ours But heere we are taâ—ght what great difference there is betwene his iudgement and ours For he seeth cleerely those things which escape vs he considereth those thinges from the hidden fountaine that is the innermost affection of the hearte whiche blinde our eyes with a false glistering and brightnesse This is that which Salomen saith that GOD doth weigh in his ballance the heartes of men when as they doe flatter themselues in their wayes Therefore let vs remember that those onely are the true disciples of Christe whom he alloweth of because he alone is the â—ittest Iudge and arbitrator in this case Nowe here a question is asked whether when the Euangelist saith that Christ knewe all men hee meaneth those only of whom he spake of late or this appertaineth vnto all mankinde Some doe extend this vnto all mankinde and thinke that in this place the whole worlde is condemned of wicked and vnfaithfull dissimulation And truely it is a true saying that there can nothing bee founde in men why Christe should vouchsafe to number them amongst his But I see that it doth not agree with the text Therefore I doe restraine it vnto those that were before mentioned But because there might some doubt arise how Christ came by this knowledge the Euangelist preuenting this question answereth that Christe did well knowe those thinges which we knew not to be in meÌ„ so that he might by good â—ight decerne betweene men Christe therefore who knoweth the heart had no neede of one to tell and teache him what manner persons these were For he knew that they were of that nature and affection of mind that he might worthily account them as aliants to him VVhereas some doe aske this question whether wee may not suspect those who haue not shewed vs some token of their honestie as did Christe it is nothing appertinent vnto this present place For our estate is farre vnlike to his because Christe knewe the very rootes of the trees but wee doe onely knowe by the frutes which appeare of what nature euerye tree is Furthermore seeing that loue as Paule doth testifie is not suspitious it is not lawefull for vs to haue a sinister suspition of men whome wee know not without a cause But least that we be alwayes deceiued by hypocrites and least that the Church bee too muche laide open to their wicked deceites and subtiltie it is proper to Christe to furnishe vs with the spirite of discretion Chap. 3. 1 AND there was a man of the Pharisees named Nicodemus a ruler amongst the Iewes 2 This man came vnto Iesus by night and said vnto him Rabbi wee knowe that thou art come as a teacher from God for no man can doe these myracles which thou doest vnlesse God be with him 3 Iesus answered and saide vnto him verilie verily I say vnto thee vnlesse a man bee borne againe he cannot see the kingdome of God 4 Nicodemus saith vnto him Howe can a man when he is olde bee borne Can heâ— enter againe into his mothers wombe and be borne 5 Iesus answered verilie verily I say vnto thee vnlesse a man be borne of water and the spirite he cannot enter into the kingdome of God 6 That which is borne of flesh is flesh and that which is borne of the spirite is spirite 1 And there was a man The Euangelist setteth foorth vnto vs in the person of Nicodemus how fraile and brittle the faith of those men was who beeing mooued with myracles did of a sodaine beleeue Christe For this man seeing that he was by order a Pharisee and was a ruler in his nation shoulde haue farre exceeded others for in the common sort there reigneth lightnesse for the most part And who woulde not haue thought that this man who excelled in learnyng and practise had beene a graue and heartie man But it appeareth by the answeare of Christe that he came altogether vnprepared to learne the first principles of godlinesse If a gouernour be more ignoraunt then a childe what must we thinke of the riffe raffe and common sorte And although this be the intent and purpose of the Euangelist to set before vs as it were in a glasse howe fewe in Ierusalem were rightly disposed to receyue the Gospel yet is this historie verye profitable for vs for other causes especially because we are taught in it concerning the corrupt nature of man whiche is the right entrance into the schoole of Christe with what beginnings wee must bee framed to profite and goe forwarde in the celestiall doctrine For this is the summe of the sermon which Christ made namly that we must become newe men if sobeit wee will bee Christes true Disciples But before we goe any further wee must note out of the circumstances which the EuaÌ„gelist reckoneth vp in this place what lets did hynder Nicodemus from submitting himselfe wholy vnto Christe Of the Pharisees This was a title of honour for Nicodemus amongest his owne companie but the Euangelist doeth not giue hym this title for honours sake for he rather noteth that it was a let and hinderance which kept him from comming to Christe freely and willingly VVhereby we are taught that those who are excellent in the worlde are for the most part intangled in most wicked snares yea we see many so fast tyed that during their whole life they doe not once a little desire to come vnto heauen VVe haue els where taught for what cause they are called Pharisees for they did boast and bragge that they were the sole interpreters of the lawe as if they did vnderstaÌ„d the marrow as it were and hidden meaning of the scriptures and for this cause they called them selues Pherussim Although a more austere kind of life did purchase vnto the Essenes a fame and report of holines yet because they did dissent from the common life and custome of men as did the Eremites therefore the sect of the Pharisees was had in greater estimation Furthermore the Euangelist doth not only say that Nicodemus was by order a Pharisee but one of the chiefe of his nation 2 Hee came vnto Iesus by night In this that he came by night wee doe thereby gather that he was too fearefull For his eyes were as yet blynded with his owne gorgeousnesse Peraduenture shame did also hinder him For ambitious men doe thinke that their fame is quite gone if they do once descend from their seate of mastership to the order of learners Neither is it to be doubted but that hee was puffed vp with a foolish opinion of knowledge Finally seeing that he made great accounte of himselfe he woulde not loose one inche of his height And yet hee bringeth foorth some seede of godlinesse in this that hearing
myracle as was wrought by and by or no when as he seeth that they conceiue nothing touching the extraordinarie remedie theÌ„ he awaketh their minds being as it were fast on sleepe that they might at least haue their eyes open to behold the present thing This is the drift of all those thinges whiche the disciples do bring that they may diswade Christ from keeping the people there any longer And peraduenture they doe therein priuately prouide for themselues least they suffer som part of the discommodity VVherefore Christ holdeth on in his purpose neglecting their obiections 7 Two hundreth peniworth of bread Seeing that a pennie according to Budeus his account is worth foure pence sterling two pence turnois this amounteth vnto three pound ten shillinges sterling If you deuide this summe amongest fiue thousand men euery hundred shall haue seuenteene pence half penie Now let a thousand women and children be added vnto the fiue thousand you shall finde that Phillip giueth vnto euery head halfe a farthing to buy a little bread with But peraduenture he supposed which thing happeneth in a great companie that they were moe And seeing that the disciples were poore and not very full of money Andrew meant to terriâ—ie Christ with the greatnesse of the summe as if he shoulde say that they had not sufficient ritches to feede the people 10 Make the men sit downe Although the dulnesse of the disciples was worthie to be reprehended in y t they were no soner lifted vp vnto hope and that it came not into their mindes to attribute so much vnto his power as was meete yet their readie obedience deserueth no small praise in that they doe now obey his commandement not knowing what hee meant to doe and what successe they shoulde haue in doing that which they doe The like readinesse was there in the people in obeying for being vncertaine of the end when they were commanded but with one word they sit downe And this is the true tryall of faith when as God commandeth men to walke as it were in darknes To the end this may come to passe let vs learne not to bee wise in our owne conceite but in things confused notwithstanding to looke for a prosperous euent wheÌ„ as we follow God as our guide who doth neuer deceiue his 11 Hauing giuen thankes Christ hath taught vs not once only by his example that we must begin with prayer so often as we touch meat For what things soeuer God hath appointed for our vse they doe inuite vs to prayse him as signes of his infinite goodnesse and fatherly loue And thanksgiuing as Paule teacheth 1. Tim. 4. 4. is a certain solemne sanctification that the vse of those thinges may begin to be pure VVhereupon it followeth that they are sacrilegious profaners of the giftes of God who deuoure the same neglecting God This admonition is so much the more to be noted because we see a great part of the worlde gorge themselues after a beastly manner VVhereas he would haue the bread which was giuen to the Disciples to encrease in theyr handes we are hereby taught that when one of vs doth seeke anothers profite the Lorde doth blesse our labours Now may wee gather the summe of the whole myracle And this is coÌ„mon to it with the rest that in it Christ did shew his diuine power ioyned with liberalitie It is also vnto vs a confirmation of that sentence wherein hee exhorteth vs first to seeke the kingdome of God and promiseth that all other things shall bee added For if hee tooke care for those who were brought vnto him only with a sodaine force and motion how should hee be wanting vnto vs if wee seeke him with a constant purpose of minde He will first as I haue saide suffer his to be hungrie yet will hee neuer suffer theÌ„ to be destitute of his ayde In the meane while he hath good causes and reasons why hee doth not helpe vs saue only in extremitie Moreouer Christ did declare that he did not only giue the spirituall life vnto the worlde but that hee was also appointed to nourish our bodies For the aboundance of all good thinges is giuen into his hande that he may powre out the same into vs like a water conduit Although I doe call him a conduit vnproperly seeing that hee is rather y e liuely fountaine flowing out of the eternall father Therefore Paule wisheth vnto vs all good thinges from him and from the father And hee teacheth that wee must giue thankes to GOD the father through him in all thinges Neither is this office proper to his eternall Diuinitie only but the father hath also made him in the flesh steward for vs that by his hande he may feede vs. Although we doe not dayly see myracles yet doth Christ no lesse liberally shewe his power in feeding vs. And truly we doe not reade that hee vsed new and strange meanes so often as he would giue his a supper VVherefore it shal be a preposterous petition if any do desire to haue meate giuen him after a straunge maner Moreouer Christ prepared no great dainties for the people but they must be contented with barly bread and dry fish who did openly see his wonderfull power in that supper And although he doth not at this day fill fiue thousande men with fiue loaues yet doth he not cease to feede the whole worlde myraculously VVe count this a paradoxe and strange thing that man doth not liue by bread only but by the woorde which proceedeth out of the mouth of God For we are so tyed to the externall meanes that there is nothing more harde then to depend vpon the prouidence of God Hence commeth such trembling when as we see that we haue not bread readie at hand But if any man doe well consider vpon all thinges hee shall be compelled to see the blessing of God in al maner of food but the myracles of nature do waxe vile amongst vs through continuance Neither are we so much letted in this point by dulnesse as by maliciousnesse For who is hee that had not rather compasse y e heauen earth about with a wandering gadding of the mynd that an hundred times then behold God offering him self vnto him 13 And they filled twelue baskets Matthew writeth that whenas there were foure thousand men satisfied with seuen loaues there remained as many baskets full as there were loaues Therefore seeing that lesse store was in like sort sufficient for a greater number of men and there remaineth almost twise as much wee doe hereby more plainely see of what great force that blessing of God is at the beholding whereof wee shut our eyes of our owne accorde VVe must also note this by the way that although Christ doth command to fill the baskets that the myracle might be made more knowen yet doth he exhort his Disciples vnto thriftinesse when he saith Gather yee lette nothing be lost For the greater liberalitie of God
gone siue and twentie or thirtie furlongs are deceiued in that because they think that they sayled crosse vnto the further banke For Bethsaida nigh wherunto as Luke doth testifie the myracle was wrought and Capernaum where the ship arriued were placed both on one side Plinie in his sift booke saith that this lake was six myles broade sixteene long Iosephus in his third booke of y e warres of the Iewes saith that it was an hundreth furlonges long and fortie furlongs broade Furthermore forasmuch as eight furlonges do make a myle we may easily gather hence how much the one doth disagree w t the other howsoeuer it be the Euangelist his drift was to teach that they were in great danger when Christ shewed himselfe vnto them It may seeme to bee an absurd thing that Christ his disciples are so troubled when as others do sayle quietly But the Lorde doth thus exercise his children oftentimes with great daungers that they may more freely and familiarly know him in the deliuerance 19 They were afraid The other Euangelistes do expresse the cause of their feare because they thought it had been a spirite And it cannot be but that we shal be cast downe and afraid when we see any spirite because we thinke that either Satan doth delude vs or God doth foreshew some thing But Iohn doth in this place as in a glasse set before our eies what knowledge we can haue of Christe without the worde what hee bringeth For if he shewe a bare token of his diuinitie we doe by and by fall away vnto our inuentions and euery man forgeth to himself an Idoll insteede of Christe after the errours of the minde followeth trembling and confused feare of the minde but so soone as he beginneth to speak we do both by his voyce gather euident sound knowledge and also there shineth in our myndes ioy and gladsome peace For there is in these wordes great weight It is I be not afraide For wee are hereby taught that wee haue large matter of confidence in the presence of Christ alone so that we may bee quiet and voide of care But this appertaineth only vnto Christ his disciples for we shal see afterward that the wicked were throwen down with the same voice The cause of the difference is because he was sent to be a iudge vnto destructiō to the reprobate and vnbeleeuers wherefore they cannot abide to behold him but they are by and by swallowed vp But the godly who doe acknowledge that he was giuen to be their mediatour so soone as they heare him once named which thing is to them a certaine pledge both of Gods loue their owne saluation they pluck vp their heartes as being raysed from death to life and behold him ioyfully as the cleare heauen they sit quietly vpon the earth and hauing the vpper hande of all euils they set his aide against all dangers Hee doth not only comfort them with his worde and lift them vp but hee doth also in very deede take from them feare by staying the tempest 22 The day following the multitude which stoode beyonde the Sea when as they saw that there was no other ship there saue that whereinto his disciples went and that Iesus came not with his Disciples into the Sea but that the Disciples wente awaye alone 23 Furthermore other ships came from Tyberias nigh to the place where they eat the bread after that the Lorde had giuen thankes 24 Therefore when the multitude sawe that Iesus was not there neither his disciple◠they went vp also into ships came to Capernaum seeking Iesus 25 And when they had found him beyond the Sea they said vnto him Master when camest thou hyther 22 The day following Here the Euangelist reciteth the circumstances wherby the multitude might gather that Christ his passage was diuine There was but one ship they saw that launche without Christ the day following there came ships from another place wherein they are carried to Capernaum there found they Christe therefore it remaineth that he came thyther myraculously There is in the wordes small consequence yet notwithstanding the sense is plaine enough For in the former member Iohn saith that there was but one ship that the same went from the banke in presence of them all and that it had not Christ in it afterward he addeth that there came ships from Tyberias wherein the multitude came which sate vpon the banke as besetting all landing places least Christe shoulde escape them 23 Nigh to the place where they did eate bread The meaning of the words is doubtfull for they may be expounded thus either that Tyberias was nigh to the place where they were filled by Christe with fiue loaues or that the ships arriued at the bank which was nigh to the place I do better like of this latter exposition For Bethsaida nigh whereunto as Luke expresseth the myracle was wrought is the midway betweene Tyberias and Capernaum Therefore when as these ships came downe frō the vpper place they sayled along by that banke vpon which the multitudes stoode and it is not to bee doubted but that they arriued to take in passingers VVhen as Iohn saith againe that Christe gaue thankes it is no superfluous repetition For his meaning is that Christ did obtaine by prayer that those few loaues might be sufficient to feede so manye men withall and because wee are colde slouthful and slow to prayer therefore he beateth in one thing twise 25 Ouer the Sea VVe said before y t the Citie Capernaum was not situate on the other banke For Tyberias standeth in that parte of the lake where it is the brodest and Bethsaida foloweth afterward Capernaum lyeth at the neathermost part not farre from the going out of Iordan And whereas Iohn placeth it beyond the lake it must not be so vnderstoode as if the region were directly placed against it but because the lake was croked in that neathermost part and by reason of the creeke that went betweene they could not iourney without going farre about Therfore the Euangelist saith beyond the sea after the common custome Because they had no streight passage vnlesse they went by water 26 Iesus answered them and said verily verily I say vnto you yee seek me not because you haue seene the signes but because you haue eaten of the loaues and are filled 27 Labour for the meate not which perisheth but for the meate which remaineth vnto eternall life which the sonne of man will giue you for him hath God the father sealed 28 Therfore they saide vnto him what shall we doe that we may worke the works of God 29 Iesus answered and said vnto them this is the worke of God that you beleeue in him whom he hath sent 26 Iesus answered them Christ doth not answer to their question that he may set foorth vnto them his power in the myracle but doeth rather chide them for that they runne headlong without hauing any consideration at all
opinion of wisdome but experience teacheth vs how truly Christ vttered this same sentence For we see many men smitten with the spirite of giddinesse and furye for no other cause saue onely because they cannot abyde the rising of the sunne of righteousnesse Adam liued at that time and he was endued with the true light of vnderstanding when he lost that diuine good thing by desiring to see morâ— then was lawfull for him Nowe if when wee are drowned in blindnes and being thus humbled of the Lord wee do yet neuerthelesse flatter our selues in our darknes and set our phrensie sense and vnderstanding against the heauenly wisedome it is no maruell yf Gods vengeance waxe heauie vppon vs so that wee bee made double blinde This punishment was laid vpon the wicked vnder the lawe for Iesayas is sent to make blinde the old people that in seeing they may not see Make blinde the hearte of this people and aggrauate their eares c. Iesaias 6. 9. And the more fully the brightnesse of the diuine light did shew forth it selfe in Christ then in the Prophets so much the more manifestly plainely ought this example of making blinde to appeare as at this day the noone day light of the Gospell doth driue the hypocrites headlong into extreame madnes 40 Certain of the Pharisees had heard They did by and by perceiue that they were wounded with that saying of Christ and yet they seem not to haue byn of y e worst sort Because those which were his opeÌ„ deadly enemies did more abhor Christ then that they would adioyne themselues vnto him but these men could abide to heare Christe but all in vaine because no man is a fit disciple of Christes saue only he that hath put off himselfe from which thing these men are farre Furthermore this interrogation did spring from indignation because they thought they had open iniurie done vnto them if they were reckoned amongest those that are blinde and also it hath a show of a proud contempt of the grace of Christ together with a mocke As if they should say Canst not thou therefore become famous without our reproch Shall we suffer this that thou shalt purchase vnto thy selfe honour by our shame And whereas thou promisest newe light to the blinde get thee hence and be packing with thy benefit for we will not pay so deare for our lightning that thou mayest hereby prooue that wee haue beene blinde hytherto Hereby it appeareth that hypocrisie is alwayes proud and poysonfull It is a point of pride in that being content with themselues they wil lose nothing of that which they haue of poysonfulnes in y t wheÌ„ their disease is shewed them they are netled as if they were sore hurt and doe chide Christ. Hence commeth the contempt of Christ of the grace which he offereth There is great force in this worde also because their meaning is that although all the rest be blinde yet is it vnmeete that they should be reckoned amongst the common sort It is a vice too familier with those which are placed aboue other men that being almost drunkeÌ„ with pride they doe forget that they are men If you were blinde These wordes may haue a double meaning eyther that ignorance did somewhat extenuate their fault vnlesse being manyfestly conuict they would striue of set purpose against the truth or that the disease of ignorance which was in them was medicinable if so be it they would acknowledge it The wordes of Christ which we shall haue in the fifteenth Chapter do confirme the former sentence If I had not come and spoken vnto them they should haue no sinne c. But because it followeth heere in the text that they say that they see to the end the opposites may the better answere one another this seemeth the better to agree if you expound him to be blinde who knowing his blindnesse doth seek remedie for his disease After this sort the summe shal be if you did acknowledge your griefe it should not be altogether vncurable but now because you thinke that you are sound yee coÌ„tinue desperate VVhen as he saith that they haue no sinne whiche are blinde hee doth not so excuse ignorance as if it were innocent and without the giltinesse of a fault his meaning is only that it is a readie remedie for the disease when it is throughly perceiued because when the blinde man is desirous to be deliuered God is ready to help him And they are vncurable who being amazed in their miseries doe despise the grace of God Chap. 10. 1 VErily verilie I say vnto you hee that entreth not into the sheepefolde by the dore but climbeth vp some other way he is a theefe and a robber 2 And hee that entreth in by the dore hee is the sheepehearde of the shâ—epe 3 Vnto him the porter openeth and the sheepe heare his voyce and he calleth his owne sheepe by name and leadeth them out 4 And when he hath sent out his owne sheepe hee goeth before them and the sheepe follow him because they know his voice 5 But a stranger doe they not follow but flie from him because they knowe not the voyce of strangers 6 This similitude spake Iesus vnto them and they vnderstoode not what these thinges were whiche hee spake vnto them 1 Verily verily I say vnto you Because Christe had to deale with the Scribes and Priestes who were accounted the pastours of the Churche if he woulde haue his doctrine receiued it was requisite that they should be dispoyled of the honour of this title And furthermore the small number of those that beleeued might haue muche discredited his doctrine Therefore he auoucheth that they are not al to be accounted sheepheardes or sheepe which vsurpe an outwarde place in the Church but that the lawfull pastours are knowen froÌ„ the reprobate the true sheepe are knowen from the false by this marke if he be the only marke whereat they doe all ayme the beginning and the end This admonition hath beene for all ages profitable and is at this day moste necessarie There is no plague more hurtfull to y e church then wheÌ„ wolues creepe in in shepheards clothing VVe know also what great occasioÌ„ of offence it giueth when bastardes or degenerate Israelites do boast themselues to bee the children of the Church and vnder this colour do mocke y e faithfull The Churche hath been almost throughout all ages subiect to both these euilles but there is at this day nothing whiche doeth more trouble the ignorant and weake then when they see the greatest enemies of the Gospel haue the sanctuarie of GOD in possession For they are not easily perswaded that that is the doctrine of Christe which the Pastours of the Churche doe so valiauntly and stoutly gainstand Againe because the greater part is ledde about through diuers errours by false doctrines whylest euery one of them looketh vnto and waiteth for another no man almost suffereth himself to be brought into
I haue dipped it And when hee had dipped the soppe hee giueth it to Iudas the sonne of Simon Iscariot 27 And after the soppe Satan entred into him Therefore Iesus saith vnto him that which thou doest doe quickly 28 But none of these that sate at meate knew why he said this vnto him 29 For some thought because Iudas had the bagge that Iesus said vnto him buy those thinges whereof we haue neede against the holy day or that he should giue somewhat to the poore 21 And when Iesus had said thus The more holy the Apostolicall office is and the more excellent it is the more filthie and detestable was the treason of Iudas Therefore such and so horrible a monster did make Christ himselfe afraide when as he sawe that holy order wherein the maiestie of God ought to haue shined polluted with the incredible wickednesse of one man To the same ende tendeth that whiche the Euangelist addeth afterwarde that hee testified to wit because it was a more monstrous thing then that it could haue been beleeued beeing but simply vttered He saith that Christ was troubled in the spirite to the end we may know that hee shewed some token of a troubled man not only in countenance and wordes but that he was altogether so affected in minde The spirite is taken for the minde or soule Neither am I of some mens opinion who expound this that Christ was moued as it were with some violent motion of the spirite so that he brake foorth into these wordes I confesse in deede that the spirite did gouerne all Christes affections but the Euangelist his meaning is otherwise that this passion was from within and not feigned It is very requisite that wee know this because his zeale is set before vs to the end we may follow the same that wee may be horriblie afraide of those monsters which doe ouerthrowe the holy order of God and the Church 22 Therefore they looked one vpon another Those who know nothing by themselues are made to doubt with that saying of Christe only Iudas was so amazed in his wickednesse that he is not touched The disciples made so great account of Christe that they were certainely persuaded that he spake nothing vnaduisedly but Satā had quite pluckt out of the hearte of Iudas all reuerence so that hee was harder then a stonie rock to beate backe all admonitions And although Christe seemeth to deale somwhat vncourteously in that he vexeth the innocent for a season yet because this doubtfulnesse was profitable for them Christ did them no iniurie For it is expedient that euen the children of God be vexed when as they heare the iudgement of the wicked to the ende they may examine themselues and beware of hypocrisie for there is an occasion giuen them thereby to examine themselues and their life This place teacheth that the wicked must be so touched sometimes that wee doe not by and by poynt them out with the finger vntill such time as God doth bring them to the light by his hand For there are sometimes secrete diseases in the Church which we may not hide In the meane season the wickednesse of those men is not so rype that it may be discouered therfore we must keepe this meane then 23 VVhom Iesus loued The particular loue wherewith Christe loued Iohn doth manifestly testifie that it is not alwayes repunaunt vnto loue if we loue some more then othersome but in this consisteth the whole that our loue haue respect vnto God and that the more euery man excelleth in the giftes of God wee loue him so muche the more Christ dyd neuer misse this marke no not the least iote But it fareth farre otherwise with vs for such is the vanitie of our nature there bee few which draw nigher vnto God by louing men But the loue of men shall neuer be wel framed amongest themselues vnlesse it be referred vnto God VVhereas Iohn saith that hee leaned vppon Iesus his breast that might seeme an vndecent thing at this day but suche was the maner of sitting at meate at that time For they sate not at a Table as we doe but hauing put off their shoes and leaning vpon coushins they sate halfe vpright in beds 26 To whom I shall giue a sop If any man demaund to what end it serued by reaching a sop to poynt out the traytor seeing that Christ might haue named him openly it hee woulde haue had him knowen I aunswere that it was such a token as that Iudas was but made knowen to one by it and was not by and by so bewrayed that they myghte all see and knowe hym It was also verye profitable that Iohn shoulde knowe this to the ende hee mighte afterwarde reueale it vnto others in his time Christe did deferre to make Iudas knowen to the end we may the more easily suffer hypocrites vntill they he brought to light VVe see that Iudas was yet condemned by the mouth of the iudge as he sate amongest others Their condition is neuer a whit the better who haue a place amongst the children of God 27 Satan entred into him Seeing that it is certaine that Iudas conceiued so great a wickednesse only through the persuasion of Satan why is it said that Satā entred now first of al into him who did alredy reigne in his heart As they are oftentimes said to beleeue who are more confirmed in the faith which they had long agoe and so that addition of faith is called faith so now when as Iudas is wholy addicted vnto Satan so that he is by furious force caried vnto the very exreamest things Satan is said to haue entred into him For as the saints goe forwarde by degrees and inasmuch as they are oftentimes encreased with new gifts they are saide to be filled with the holy Ghost so for asmuche as the wicked doe prouoke Gods wrath against them with their vnthankfulnesse the Lorde doth giue them ouer to be Satan his bondslaues being dispoyled of his spirite of all light of reason and consequently of all humane sense and fealing This is the horrible vengeance of God when as men are giuen vp into a reprobate sense that they differ almost nothing from bruite beastes yea they runne headlong into wickednesse which the very beastes abhorre Therefore we must walke carefully in the feare of the Lord least that if we ouercome his goodnesse with our wickednesse he deliuer vs vp at length to the lust and will of Satan But the sop which Christ reached made no place for Satan but rather when Iudas had receiued the sop he gaue himselfe wholy to Satan This was the occasion but not the cause Furthermore so great mercifulnesse of Christ ought to haue softned euen a breast of Iron but his desperate and vncurable obstinacie deserueth this now that God shoulde in his iust iudgement make his heart more harde by Satan So whylest that wee heape coales of fire vppon our enemies heades by doing well vnto them if they be
their desire he telleth them that they cannot follow him immediately VVhen as hee calleth them little children he teacheth by this faire speech that he did not therfore depart from them because he careth not for their health and saluation seeing that he loueth them most tenderly Hee put vpon himselfe our fleshe to this ende that he may be our brother but there is greater vehemencie of loue expressed in that other name In that he saith that hee repeateth that vnto them which hee had saide before vnto the Iewes before 7. 34. that is true as touching the wordes but there is a difference in the sense For he saith that they cannot folow to the end they may suffer his temporall absence paciently and he doth as it were bridle them to the end they may keepe themselues in their standing vntill they haue fulfilled their warfare vpon earth therfore he doth not exclude them out of the kingdome of God for euer as he doth the Iewes but doeth onely commaund them to wayt paciently vntill he gather them into the kingdom of heauen with him 34 A new commaundement giue I you Hee addeth an exhortation vnto the consolation that they loue oue another as if hee should say whilest that I am absent from you in body declare by louing one another that you were not taught of mee in vaine let this be your principall desire let this be your chief meditation All men do not agree about this why hee calleth it a new commaundement Some men thinke that this is his reason because seeing that that was litterall and externall whatsoeuer was appointed in the law in times past concerning loue Christe did write it in the heartes of the faithfull by his spirit So that as they think that is a newe lawe whiche hee publisheth after a newe manner that it may haue full force But in my iudgement that is too farre set too farre from Christ his meaning Some doe thinke that it is therefore called a newe commaundement because although the law doth call vs backe vnto loue yet because it is intangled with many ceremonies and appurtenances the doctrine of loue doth not so plainely appeare there and on the contrary that loue is perfectly set downe in the gospel without any shadowes Therefore as I doe not altogether reiect this interpretation so I thinke that Christ spake more simplie For wee knowe that lawes are more diligently kept at the first that by little little they slip out of mans memory vntil at length they be growē out of vse Therefore to the ende Christe may the more deepely imprint the doctrine of loue in the mindes of his hee commendeth the same for the newnesse as if hee should say I wyll haue you to remember this commaundement continually as if it were a lawe newly giuen To bee briefe we see that Christes drift in this place was to exhort his vnto loue to the ende they myght neuer suffer them selues to bee ledde away frō the studie therof or that doctrine to slip out of theyr minds Furthermore we learne by dayly experience how necessary this admonition was Because it is an hard matter to retaine loue men doe inuent vnto themselues newe wayes to worship God setting apart this Satan putteth many thinges into their heades wherein they may occupie themselues So that it commeth to passe that by doing thinges in vaine they endeuour to mocke God and deceiue themselues Therefore this title of newnes may stirre vs vp oftentimes to embrace loue In the meane season let vs knowe that it is called new not because it began to please God nowe first of all seeing that it is called elswhere the fulfilling of the law That you loue one another Loue is also extended euen vnto strangers because we are al of one flesh are al created after the image of God But because the image of God shineth more clearely in the regenerate it is meete that the bande of loue bee stronger amongest Christ his Disciples Loue seeketh a cause in God shee hath her roote thence and thither is it referred so that the more it knoweth euery man to bee the childe of God the more willingly and earnestly doth it imbrace him Againe there cannot be any mutuall affection of loue saue only in those that are gouerned with the same spirit Therfore Christ toucheth y ◠first degree of loue in this place but againe we must mark that as the goodnes of god doth extend spread abroad it selfe vnto throughout the whole worlde euē so we must loue euē those that bee our enemies Hee setteth before vs his own example as afterward 15. 12 not that we can ouertake him who is far before vs but that at least wee goe forward toward the same marke 35 By this shall all men know Christ confirmeth that againe which hee had said before that they haue not beene taught in his schoole in vain who shall loue one another as if he should say you your selues shall not only knowe that you are my Disciples but your profession amongest other men shall also be proued true Seeing that Christe distinguisheth those that be his from straungers by this marke they weary themselues in vaine who hauing left and forsaken loue doe take vpon them newe and feigned kindes of worshipping which vanitie raigneth at this day in Poperie Neither is it superfluous that Christ standeth so much vpon this point There is no better agreement betweene the loue of our selues and of our neighbours then betweene fire and water But the loue of our selues keepeth all our senses so fast tyed that loue is quite banished Neuerthelesse wee thinke that wee doe our duetie in this poynt well and throughly because Satan hath many sleights and enticements to deceiue vs with Therfore whosoeuer he be that is Christs in deede and desireth to be knowen of God let him frame and direct all his life to loue his brethren and let him continually styrre vp himself vnto this 36 Simon Peter saith vnto him Lorde whither goest thou Iesus answered him whither I goe thou canst not follow me nowe but thou shalt follow me afterward 37 Peter saith vnto him Lorde why can I not follow thee now I will lay downe my life for thee 38 Iesus answered him wilt thou lay downe thy life for mee verily I say vnto thee the cocke shall not crow vntill thou haue denied me thrise 36 Lord whither goest thou This question dependeth vppon that saying of Christe As I haue said vnto the Iewes c. By this it appeareth how ignoraunt Peter was who hauing been so oftentimes told of Christ his departure is troubled in like sort as if he had heard some strange thing Although we be too like to him in that point For wee heare daylie out of Christes mouth what thinges soeuer are fit and necessary to bee knowen vnto the vse of life when we come to the matter wee are striken like nouices vnto whom nothing was euer said Again Peter
they despise the heauenlye illumination Although this pride dooth reigne euery where which extinguisheth the light of the holy spirite asmuch as is possible yet let vs who acknowledge our owne pouertie knowe that what sound vnderstanding soeuer wee haue it proceedeth from no other fountaine Neuerthelesse the woordes of Christe doe declare that nothing canne be perceiued concerninge the holye spirite by humane sense but that hee is knowne by the experience of fayth alone The worlde saieth hee cannot receiue the spirit beecause it knoweth him not but yee knowe him beecause hee abydeth with you Therefore it is the spirite aloane whiche reuealeth himselfe vnto vs by dwellinge in vs beeing otherwise vnknowne and vncomprehensible 18. I will not leaue you as Orphanes This place teacheth what menne are and what they are able to do when they are depriued of the ayde of the spirit to witte they are fatherlesse children layd open to all manner deceites and iniuries vnfitte to gouerne themselues finally vnfitte of them selues to doe any thing The onely remedy of so great want is if Christe doe gouerne vs by his spirit which thing he promiseth he wil do Therefore the Disciples are firste admonished of their owne weakenes to the ende they may distrust themselues and depende vppon Christe his ayde alone Secondly he putteth them in good hope by promising a remedie because he saith that he wil not faile them VVhen as he saith I wil come vnto you he declareth how he dwelleth in his and fulfilleth all thinges to witte by the power of his spirit VVhereby it appeareth also that the grace of the spirite is an excellent and euident testimonie of hys diuinitie 19. Yet a litle and the world shal see me no more but you see me because I liue and you shal liue 20. In that day yee shall knowe that I am in the Father and you in mee and I in you 19. Yet a litle He proceedeth in the commendation of the peculiar grace which ought to haue sufficed the disciples to lighten yea quite to remoue their sorrowe VVhen as saieth hee I shall be remoued out of the sight of the world I will neuerthelesse be present with you And to the ende we may enioy this secrete beholding of Christe wee must not esteeme his presence or absence by the sense of the flesh but we must endeuour to behold his power with the eyes of faith VVhereby it cōmeth to passe that the faithful haue Christe alwayes present with them by his spirite and doe also beholde him how farre soeuer they be distant from him in body because I liue There may be a double sense and meaning of these words eyther that this sentence may be a confirmation of the next member or that it may be read by it selfe that the faithfull shall liue for this cause because Christ liueth I do willingly embrace the former sense out of which notwithstāding this other doctrine is gathered that the life of Christ is the cause of our life He dooth first of al note the cause of the difference why he shal be seene of his not of the world because Christ cānot be seene saue only according to the spiritual life wherof y e world is depriued The world seeth not christ it is no merueil for death is y e cause blindnesse But so soone as a man beginneth to liue by the spirit he is also endowed with eyes to see Christ. And this falleth out therefore beecause our life is also ioyned with Christe his life and floweth thence as from a fountaine For we are dead in our selues and the life wherein we flatter our selues is most wicked death Therefore when wee are occupied about obtaining life we must turne our eies toward Christ must translate his life vnto our selues by faith that our consciences may be fully assured that we are free from al daunger of death so long as Christe liueth for that is sure and certeine that his life is no life when his members are dead 20. In that day Many referre it vnto the daye of Pentecost but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit vntill the laste resurrection They beganne to know already but it was a certeine slender rudimente or first instruction because the spirit had not wrought so effectuallye in them as yet For the wordes tende to this end that it cannot bee knowne by an idle spectulation what maner spiritual and mistical vnion that is which is betweene him and vs and againe betweene him and the father but that this is the onely way and meanes to know the same when as he powreth out his life into vs by the hidden woorking of the spirite and that is the experiment of faith whereof I spake a litle before And wheras the Arrians abused this testimony in times past that they might proue that Christ was God onely by participation and grace their cauill is easily aunswered For doubtlesse Christ entreateth not simply of his eternall essence but he commendeth that diuine power which was reuealed in himselfe For as the father hath giuen vnto the sonne the fulnesse of all manner of good thinges so againe the sonne hath powred out himselfe into vs. VVee are saide to bee in him beecause when as wee are engrafted into his body we are made partakers of righteousnesse and of all his good things hee is said to be in vs because hee dooth plainely declare by the efficacie of his spirit that he is vnto vs the authour and cause of life 21. He that hath my preceptes and keepeth them it is he that loueth me and hee that loueth me shal be loued of my father and I wil loue him and will reueale my self vnto him 22. Iudas saith vnto him not Iudas Iscariotes Lord what is done that thou wilt shew thy self vnto vs and not vnto the world 23. Iesus aunswared and saide vnto him if anye manne loue mee hee will keepe my woorde and my father will loue him and wee will come vnto him and wil abide with him 24. He that loueth not me keepeth not my sayings and the word which you haue heard is not mine but his that sent me 2◠Hee that hath my preceptes Hee repeateth the former sentence agayne because the true tryall of our loue toward him consisteth therin if we keepe his commaundementes VVhereof he putteth the disciples so often in minde least they misse the marke because we are most bent to fall awaye vnto carnall affection so that wee loue something else then Christ vnder the name of Christ. VVherunto appertaineth that of Paul likewise 2. Corin. 5. 16. Although we haue knowne Christe according to the flesh yet doe we know him so no more Therfore let vs be a new creature To haue the preceptes of Christ signifieth to be well instructed in them and to keepe them is to frame a mans selfe and his life according to their rule He that loueth me Christe speaketh
because hee feared the punishment of sacrilege if he shoulde lay hand on the sonne of God VVee must note that when hee asketh whence Christ is hee requireth not of his countrie but that this is as much as if he shoulde haue saide Art thou a man borne in the earth or some God Therefore I expounde this place thus that Pilate being smitten with the feare of the power and maiestie of God is brought into a quandarie For he saw on the one side the tumult waxe whote on the other side hee was fast bounde with religion least he should displease God whilest that he endeuoured to escape daunger This example is chiefly to bee noted Although Christ was so disfigured and ill fauoured to beholde yet so soone as Pilate doth once heare the name of God he is afraide least he violate the diuine power in a man which was most base and contemptible If the reuerence of God had such force in a profane man must not those be thrice reprobates who iudge at this day merily iestingly carelesly without any feare of diuine matters For certainely wee are taught by Pilate that there is a feeling of religion naturally bredde in men which doeth not suffer them to runne headlong boldly whyther soeuer they will when they haue diuine matters in hand Therefore haue I saide that they are cast into a reprobate sense who are no more moued with the maiestie of God when they handle the doctrine of the scripture then if they did dispute about the shadow of an Asse Yet shall they at length perceiue to their destruction howe reuerent the name of God is which they mock at this day so contemptuously yea so reprochfully It is an horrible thing to vtter how proudly and cruelly the Papistes do condemne the plaine and euident truth of God and how they shed innocent blood VVhence I pray you commeth such drunken dulnesse saue only because they doe not remember that they haue any thing to doe with God 9 But Iesus gaue him no answere In that Christ answereth not it ought not to seeme to be any absurd thing if sobeit we remember that whiche I said before that he stood not before Pilate to pleade his cause as persons arreigned are wont to doe who are desiroure to be acquitted but rather to suffer iudgement For it was meete that he should be condēned seeing that he had taken our person vpon him This is the reason why he abstained from defending himselfe And yet Christes silence disagreeth not with the saying of Paule 1. Tim. 6. 13. VVhere hee saith remember that Christ vnder Pontius Pilate witnessed a good confession For he had defended the credite of the Gospel so much as was sufficient neither was his death any thing els but a fealing of y ◠doctrin which he had taught Therefore Christ did not faile to make a lawefull confession but he held his peace when he was to craue that he might be acquitted Moreouer it was to bee feared least Pilate shoulde acquit Iesus as one of the seigned Gods likeas Tiberius would haue reckoned him amongest the Romane Gods Therefore Christe doth for good causes refuse this foolish superstition by holding his peace 10 Knowest thou not that I haue power Heereby it appeareth that that feare wherewith Pilate was moued of a sodaine did soone vanish away and that it had no liuely rootes For hauing now forgotten his feare he breaketh out into proude and fierce contempt of God For he threateneth Christ as if there were no iudge in heauen But this must needes befall profane men alwayes that shaking off all feare of God they doe by and by returne vnto their olde nature againe VVhence we gather that the heart of man is not without cause called deceitfull Iere. 17. 9. For although there bee some feare of God resident there yet there breaketh out also more vngodlynesse Therefore whosoeuer is not regenerate with the spirite of God although he make some shewe that he reuerenceth and feareth his power and maiestie for a season hee shall shortly declare by his contrarie deedes that this was but a feigned feare Nowe we see in Pilate an image of a proude man whom his owne ambition maketh mad For whilest y t he will extoll his power he depriueth himselfe of the prayse and fame of iustice Hee confesseth that Christ is innocent therefore he maketh himselfe like to a murtherer whilest that he braggeth that he hath power to put him to death VVicked consciences must needs rage after this sort where faith and the true knowledge of God doe not raigne and diuers affections of the flesh must needes striue amongest themselues there God doeth notably auenge him selfe by this meanes of mans pride when they passe their boundes that they may vsurpe to themselues infinite power condemning themselues of their owne accorde of vnrighteousnes they slaunder and put themselues to great rebuke VVherefore no blindnes is comparable to the blindnes of pride and it is no meruaile seeing that it sealeth the reuenging hand of God against which it runneth headlong VVherfore let vs remēber that we must not rashly triumph in vaine boastings least we be ridiculous especially let those who are placed in high degree moderate themselues neither let them be ashamed to submit themselues vnto God and to be subiect to his lawes 11. Thou shouldest haue no power Some doe expound it generallye that there is nothing done in the world without Gods permissiō as if christ should say that Pilate who thinketh that he canne doe all thinges shall notwithstanding doe no more then God will permit This is a true opinion that this world is gouerned by the will of God and that howsoeuer the wicked goe about all thinges yet can they not moue one singer without the moderation of the secrete power of God but those menne thinke better in my iudgement who restraine this place vnto the office of the magistrate For Christ correcteth in these words the foolish arrogancie of Pilate because he extolleth himselfe as if his power were not of God as if he should haue saide Thou takest all thinges to thy selfe as if thou shouldest not once giue an account to GOD but thou art not made a iudge without his prouidence thinke therefore that his heauenly seate and throane is higher then thine There can no fitter admonition be inuented to beate downe their outrage who gouerne other men least they abuse their authoritie The father thinketh that he may doe to his children whatsoeuer he will the husbande to the wife the maister to the seruauntes the prince to the people vntill they haue respecte vnto God who would haue them gouerned with a certeine law Therefore hee that deliuered They thinke that the Iewes are made guiltie of a greater fault thē Pilate because they rage against a iust man with wicked hatred and vnfaithfull wickednes and that they being but priuate men and those which haue no lawfull gouernment But I thinke otherwise that their crime is
and with all he teacheth his simplicitie and modestie Nowe we knowe why Marye saide that it is God that throweth the Princes from their thrones and exalteth the lowly namely that he might teache vs that the world is not tourned and rowled by the blind force of Fortune but what chaunges so euer are seene they all come to passe by the prouidence of God and also that God himselfe with great equitie doth gouerne those things which seme to trouble and peruert the whole order of the world The which thing shee more fully confirmeth in the next verse He hath filled sayeth shee the hungry with good things and sent away the rich emptie Heereby we gather that alterations please not God of themselues but for an other cause That is because that the great ones and the rich and the mighty being puffed vp with their fulnesse do chalenge all thyngs to them selues and leaue nothing to God hym self wherefore we must diligently take heede that we be not carryed awaye with prosperitie we must also beware of the vnconstant fulnesse of the flesh least that God sodenly make vs emptie But this doctrine that God filleth the hungrie with good things bringeth great coÌ„fort to the godly whiche feele their owne pouertie and as though they were hungerstoruen doe sigh vnto God 54. Hee hathe vpholden Israel In this last parte Marye doeth applye these generall sentenses to the present purpose And the summe is that God nowe perfourmeth the saluation which in times past was promised to the holy Fathers But first there is an apte Metaphore in the woorde vpholden for the estate of the people was so throwen downe that amongst the moste there was no hope lefte that it might be againe restored therefore it is sayde that Israel is vpholden because that God with his outstretched hande raised it vppe it being throwen prostrate and lying vnder feete Religion was defiled manye waies in the publicke doctrine there was left almoste nothing sounde The gouernement of the Church being wholely confused did breath out nothing else but cruell barbarousnesse The polliticke order was vtterly ouerthrowne the Romaines and Herode as sauage beastes did rende in peeces the bodye of the people So muche more notable was their restitution for that it was then when all things being ouerthrown not lawfull for them to hope after it Heere hee vseth the name of childe which may as well be vnderstode a seruaunte as a sonne but to take it for a seruaunte is most apte And Israel in this place as in manye others is called the seruaunte of God because that hee was receiued into the housholde of God Being mindefull Marye sheweth the cause whye this people readye to fall into ruine was receiued of God naye why God raised them vppe being nowe all ready fallen downe because that in preseruing the same hee might shewe a token of his mercie yea in woorde expressely he declareth that God was mindefull of his mercye whereof he mighte haue seemed to haue beene somewhat forgetfull seeing that hee suffered hys people to be so miserablye vexed and afflicted for it is commonly vsed to attribute affections to God euen as in their causes menne thinke him either to be angrie or to be mercifull vnto them And because that mens mindes can not conceiue the mercie of God but as the same is offered and testified to vs in his woorde heere Marie calleth her selfe and others to the promisses and teacheth that God is faithfull and constantâ— in perfourming the same In this sense God is often called louing and true because that we can neuer account of his fatherly goodnesse towardes vs but that we must also remember his word by which band he bindeth him selfe vnto vs and the same being put in the middle he knitteth our saluation with the goodnes of God with a knot that cannot be vnknit But in the same wordes doth Mary shew that the couenant which God made with the fathers in times past was of his free grace for there shee fetcheth the promised saluation out of the meere mercie of GOD as out of a fountaine and hereof we gather that shee was well exercised in the doctrine of the scripture The Messias was then commonly looked for but there were but fewe which had their faith grounded vpon so sincere a knowledg of the scripture 55. To Abraham and to his seede If thou readest it ioyntly the chaunging of the case seemeth to be absurd for then thou shouldest rather haue vsed the accusatiue case then the ablatiue but in my iudgement there is no simple apposition because that Mary doth not onely declare who those fathers were to whom God spake but she sheweth that the force and effect of the promises doth reach to al the posteritie if they be of the true seede of Abraham VVhereof it also followeth to be vnderstoode that Mary speaketh of the solemne couenaunt which was specially made with Abraham and his house For there were other promises which were made to Adam to Noah and to others which generally did belong to all the Gentiles But as vnbeliefe did cut of many fleshly children of Abraham and because they were degenerate they were altogether estraÌ„ged from the house of Abraham so we which were straungers beeing grafted in by faith are to be accounted the true seede of Abraham Let vs therefore hold that God in times past so spake to the fathers that his grace which he offered vnto them shoulde also appertaine to them that came after and also he hath adopted al the Gentiles that by fayth they might become the spirituall children of Abraham which by nature were not   Luke 1. Matthew Marke 56. And Mary aboad with her about three monethes after there turned to her owne house 57. Now Elizabeths time was fulfilled that she shoulde bee deliuered and shee brought foorth a sonne 58. And her neighbours and cosines heard tell how the Lord shewed his great mercy vppon her and they reioyced with her 59. And it was so that on the eight day they came to circumsise the babe and called his name Zacharyas after the name of his father 60. But his mother answered and said not so but he shall be called Iohn 61. And they sayde vnto her there is none of thy kyndred that is named with this name 62. Then they made signes to his father how he would haue him called 63. So hee asked for writing Tables and wrote saying his name is Iohn and they meruailed all 64. And his mouth was opened immediately and his tongue losed and he spake and praysed God 65. Then feare came on all them thae dâ—elâ— neere vnto them and all these woordes were noysed abroade throughout all the hyll countrey of Iudea 66. And all they that hearde them layde them vp in their heartes saying what manner childe shall this bee and the hande of the Lorde was with him The summe of this historie is that the natiuitie of Iohn became famous through diuers miracles of God which promised